1-^4^ V^^Y^i, PRINCETON, N. J. sec/io„ A r\cz\^.... a She//.. Number.. |licl]0r$ ^cncs Df C0nmentarie5. AIRAY ON THE EPISTLE TO THE PHILIPPIANS iND CAETWEIGHT ON THE EPISTLE TO THE COLOSSIAN^. COUNCIL OF PUBLICATION. W. LINDSAY ALEXANDER, D.D., Professor of Thealogy, Congregational Union, Edinburgh. JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh. THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh. D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgh. WILLIAM H. GOOLD, D.D., Professor of BibUcal Literature and Church History, Reformed Presbyterian Church, Edinburgh. ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh. Mineral €bitor. REV. THOMAS SOTTH, M.A., Edinburgh. LECTURES UPON THE WHOLE EPISTLE OF ST PAUL TO THE PHILIPPIANS, DELIVERED IN ST PETER'S CHURCH IN OXFORD. BY THE REVEREND AND FAITHFUL SERVANT OF CHRIST HENRY AIRAY, DOCTOR OF DIVINITY, ' V AND LATE PROVOST OF QUEEN'S COLLEGE. EDINBURGH : JAMES NICHOL. LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT. M.DCCC.LXIV. EDINBUKGH : rr.INTED BT JOHN GEEIG AND SON, OLD PHYSIC QAKDENS. HENRY AIRAY, D.D. o^3'ge-i EVERY churcbyard fiu-uishes proofs how very lightly the world regards the " Sacred " Memorials which surviving love inscribes over its dead. Decay and neglect soon tell of the survivor's death also— the heart later stilled laid beside the earlier stilled — and at last, the tender falsehoods of the epitaph all erased, and the grave level, and the human dust gone to dust, it is hard to recover more than, perchance, an ill-spelled entry of burial by the Parish Clerk. This applies to names that once were famous. It has been found so, with emphasis, in our endeavours to shed a httle light on the long-forgotten AVortliy whose book, after fully two centuries, is for the first time reprinted. The old Greeks were wont to saj', that he was the best shoemaker who, out of the leather (I'u-i'n him, made the best possible pair of shoes. Now of ' leather,' from which to construct a ' Life * of Henry Airay, there is not so much as had sufficed for slippers in the wonder- land of Fairy or of Lilliput. After an amount of search and research utterly dispropor- tioned to the result, there remains very little indeed to record. The man is still a potent furcr, for his book lives. It abides, and he in it holds li^'ing influence over nineteenth century minds, that still treasure his wise and holy words. But ' decay's effacing fingers ' have long swept away what must have been once pleasant memories of a very lovely, and meek, and Christianly intrepid soul. Anthony a- Wood informs us that our Worthy was born 'in Westmoreland;"' and here a biographer's difficulties begin. The county is somewhat wide and many-parished, and the ' Registers ' singularly fragmentary. We have come i;pon two or three families of the name in Westmoreland. First of all, pajing a pilgrim visit to our Commentator's old Church of ' Charlton ' (formerly Charleton in Otmore), nine miles or thereby from Oxford, — about which more in the sequel, — we found a mural monument of a Westmoreland .\iray on the north side of the altar. Here is the antique inscription, well worthy of being printed : * AtheniB Oxonienses, edition by Bliss, Vol. ii. page 177. VI HENRY AIRAY, D.D. POSTERIS ET jETERNITATI SACRU D' Adamus Airay natvs in parochia de BARTON in agro WestmorlandiaB Mart • XV • CLO • 10 • LXXXHII Coll . Reg . Oson. Socius electus Mart. 26. 1613. AultB Edmundi principalis Mart. 9. 1631. S.S. Theol. Doctor Jul. 10. 1637. Rector hujus ccclesire Anno 1643. Tandem Animo maturus at gevo, fatis cessit Dec. 15. 1658 et in Domino hie infra placide obdormiscit Patruo Optimo posuit moestus nepos Christ. Airay. From this we learn that Adara Airay was a native of the ' Parish of Barton, Westmore- land,' and, from the Atheiue Oxonienses it is known that his nej^hew ' Christopher,' who placed the stone, was horn at ' Wilford,' in the same count}-. A recent Eector of Charlton suggested to us that, as Adam Airay was certainly a near relative of Dr Henry, Barton might be assumed to have been his birth-place also.* But why Barton rather than Wilford '? In neither of these Parishes is the Piegister sufficiently ancient to decide. Out of the wreck of that of the former, its present excellent incumbent (Piev. G. C. Hodgson) has culled for us these later entries of Airay names : — Thomas Aii-ey of High Winder, buried Sept. 20th a.d. 1692. Barbary Airey of High Winder, buried Nov. 18th a.d. 1692. John Airey, son of Christopher Airey, baptized May 2d 1689. Then, on an older fragment, there are some verses bearing the signature of, probably, the above ' Barbary Airey.' Only a couplet is legible : — ' What man can bear a loftie gaile When fortune frowns and friends doo faile.' The orthography of the name is changed by a vowel in these entries : but names in this respect were spelled very arbitrarily. We have found it written ' Ayi-ay,' 'Ayrey,' 'Ayry,' 'Aii-ey,' 'Airy,' and 'Ai-y'; and even Dr Bliss, in his edition of Anthony a-Wood, while spelUug above Christopher Airaij in the little Memoir, spells it ' Airy ' in the Index : so also in his additional note concerning our Airayf — who, it may be remarked, adhered throughout to the si^elling 'Airay,' such being his signature to a manuscript document relating to certain properties purchased by him from a Henry Horsley, three months before his death, which is in our collection. It seems impossible to trace precisely the connection of these earlier and later Barton Airays with one another, or with our Doctor. But a living representative of them informs us, that though they and the Commentator were certainly of the same stock, not Barton, but * Our correspondent was the late accomplished Rev. H. Qough, who, in 1859, did all he could to obtain informa- tion for us ; and we have to acknowledge like kindness ou the part of his successor, the Rev. T. W. Falcon, who, be- sides other things, sends the following extract from his Parish Register : ' Adara Ary, doctor of divinitie, parson of Charleton was buried the 21 daye of desember 1658,' adding, 'This, one hopes, was written by the Parish Clerk.' Of. ante. t Vol. iii. (Index), and Vol. ii. p. 178. HENKY AIRAY, D.D. ▼H Kentmere, near Wiudermere, was hii birth-place ; * and there, indeed, the name is found sui- viving under various modifications about Selside, and Keswick, and Kendal. One little fact seems to contirm the family tradition, and to guide us to his father, and probably an elder brother, in this region of Westmoreland. From various sources we learn that Bernard Gilpin, the apostle of the north, and himself a native of Westmoreland, was the patron and friend of Dr Henry Airay, as will fall to be noticed immediately. Is the origin, then, of his interest in him to be primarily explained by the circumstance that his father was the ' favourite servant ' in the Rectory of Houghton ? In the well-knowTi ' Life ' of Bernard Gilpin, it is recorded that when this venerable man was making preparations for martyrdom, — a vengeful message having reached him from Bishop Bonner, — he ' received the accoimt with great composure; and immediately after called up U'iUiam Airati, a favourite domestic, who had long served him as his almoner and steward. 't From the great kindness shewn to oui- Airay by Gilpin, and from the vicinity of Kentmere to the ' Rectory,' it does not appear to be hazarding much to assume this 'William Airay' to have been his father, and that tradition is right in assigning Kentmere, near Windermere, as his birth-place the latter, or rather both, most fortunate for him, bringing him as they did under the vigi- lant eye and benignant care of one who, more than most, wears meetly the august name ot ' Apostle.' It needeth not that here should be narrated the many self-denying labours of Bernard Gilpin ; but having thus more definitely localised the birth-place and parentage of Dr Airay, it is to be observed that his humble origin made him a tit object of the good man's pecuhar bounty. Among the chief of his philanthropic deeds, was the erection and endowment of a School in his Parish ; and his biographer observes, ' The effects of his endowment were very quickly seen. His school was no sooner opened than it began to flourish, and to afford the agreeable prospect of a succeeding generation rising above the ignorance and errors of their- forefathers ;' and adds, ' That such might be its effects, no care on his part was want- ing. He not only placed able masters in his school, whom he prociu-ed from Oxford, but he likewise constantly inspected it himself. And that encouragement might quicken the appli- cation of his boys, he always took particular notice of the most forward ; he would caU them his own scholars, and would send for them often into his study, and there instruct them himself;' and, still further, ' One method used by him to fill his school was a little singular. Whenever he met a poor boy upon the road, he would make trial of his capacity by a few questions, and if he found it such as pleased him, he would provide for his education. Nor did his care end here. From his school he sent several to the Universities, where he main- tained them wholly at his o-^vn expense. To others who were in circumstances to do some- thing for themselves, he would give the farther assistance they needed ; by which means he induced many parents to allow their childi-en a liberal education, who otherwise would not have done it.' t In accord with all this, two of the ' poor boys,' who were ' scholars ' of this man,— so far ahead of his age in well nigh every educational and religious movement,— and also of those whom he ' sent to the Universities,' were our Henry, and a Ewan or Evan Airay, in all probability a brother. They were ' educated in grammatical learning ' at the School, and were in attendance at Oxford when Gilpin lay a-djing. His ' will ' shews that he carefully • Rev. William Airey, Bramley Vicarage, Basingstoke, Hampshire. t The Life of Bernard Gilpin. By William Gilpin, M.A., Prebendary of Salisbury. With an Introductory Essay by Edward Irving. 1824. P. 123. X As before, p. 138. fill HCXP.Y AIRAY, D.D. provided for their fui-tLer c-ducatiou. Thus nius one clause : ' All the rest of my goods and ■chattels I -svill that they be divided into two equal parts, and I he one of them to be given to the poor of Houghton, the other to scholars and students in Oxford, whose names are Eic. Wharton, Ste. Coperthwait, Geo. Carleton, Ealph Ironside, Euan Ayiwj, Will. Cayrus, Hen. -■i. '/>'<'!/, Fr. Eeisely, and Tho. ColHns. These, I will, be relieved as mine executors shall see needful, a year, two, or three, as the sum will arise.' * It is but to a lowly parentage and to straitened circumstances we have traced Henry Airay; and yet to have been son of the 'favourite domestic' of Bernard Gilpin, IS an honour' by which he will be remembered more endmingly and tenderlj' than if the Herald had blazoned his pedigree with a himdred descents. Very quaintly and well has the thing been put of a very different man in similar humble case. ' Granting,' says Heylin of Laud, ' that he had been born of as poor and obscure parents as those authors make him, yet must it needs add to the commendation of his parts and industry, who, from so mean and low a bii'th, had raised himself into such an eminent height of power and glory The greatest rivers many times have the smallest foimtains, such as can hardly be found out, and being found out, as hardly quit the cost of the discovery ; and j-et by long running, and holding on, and constant and continual course, they become large, navigable, and of great benefit unto the public. Whereas some families may be compared to the pyramids of Egypt, which, being built on great foimdations, grow narrower and narrower by degrees, until at last they end in a small amus, in a point, in nothing. For if we look into the stories of the times foregoing, we shall find that poor and obscui-e cottages bred commanders to the camp, judges unto the seats of justice, •counsellors to the State, peers to the Eealm, and kings themselves unto the throne, as Tvell as prelates to the Church. 'f From the A theme we gather the details of Airay's college attendance. He was ' sent,' «ays Wood, ' to St Edmund's Hall in 1579, aged nmeteen, or thereabouts,' as a little later, to Cambridge, Mr Knewstubs sent Master Eichard Sibbes. ' Soon after,' he continues, ' our author, Airay, was translated to Queen's College, where he became pauiwr puer seiriens ; that is, a poor serving child that waits on the Fellows in the common-hall at meals, and in their chambers, and do other servile work about the college.' This entrance as j^f'uper puer seniens confirms our supposition that William Airay, the ' domestic ' of Gilpin, was his father ; while his transference to Queen's is probably to be «xplained by its having been Gilpin's own College, as welljas by his Westmoreland origin gi-i-ing him a claim to the benefit of Eaglesfield's foundation therein — a claim which has been extinguished only within a few years by Her Majesty's Commissioners. Jeremy Taj'lor was also a 'pauper scholaris,' and very many others, whose names are the glory of •their respective Colleges. He proceeded B.A. on June 19. 1583, and ' after he was bachelor's standing in 1583, he •was made paujjer jmer, or tabardus, or tabardarius, that is, a tabarder or tabitter (so called because anciently they wore coats, or upper gowns, much according to the fashion of those belonging to heralds):' ' which servile work belonging to pauper puer servieiis, when under- graduates, all are to undergo before they can be Fellows.' J This ' servile work ' the pauper puer continued to perform within the last sixty or seventy years. On June 15. 1586, he passed M.A.; B.D. in 1594; and D.D. on June 17. 1600; all in Queen's College. 'About • As before, p. 219. i j Wood, as before, p. 177, 178. T Life of Laud, lib. i. p. 47, edition 1668, folio. HENRY AIRAY, D.D. IX the time he was ' master ' (158G) he entercil holy orders, and became a frequent and zealous preacher in the University, particularly in the church of St Peter, in the East, joining to the Queen's College.' * His ' Commentary,' now reprinted, is a specimen of his preaching in this Church, and so of his fierj' denunciation of poj^ery, and his fearless enunciation of that Calvinism, which Oxford, in common with all England, prized then. In 1598, he was chosen Provost of his College, and in ICOG was Yicc-Chancellor of the Universit_v, wherein, ' as alwaj'S before, he shewed himself a zealous Calvinist, and a great maintainer of such that were of his mind.'t In the discharge of his Vice-Chancellorship, he came into conflict with Laud, who even thi;s early was manifesting his Piomish tendencies. In the Archbishop's ' Diary" — as odd a medley as ever bore the name — is this entry, under 1606, ' The quarrel Dr Ayry picked with me about my Sermon at St Mary's, Octob. 21. 1606.' Dr Airay had himself published a ' Treatise on Bowing at the Name of Jesus,' in which he condemned the practice. We have failed, as Anthony a- Wood long before us, to discover a copy of this 'Treatise. 'J The subject, however, is discussed in the Commentary on the Philippians (see p. 130) ; and the views of the author are so moderate and so little ' puri- tanical ' that it is difficult to see that they should have been offensive even to Laud. ' The business,' we learn from the Fasti, ' being bandied to and fro for several weeks, Mr Laud cleai-ed himself so much that he avoided a public recantation in the Convocation, which most of the Heads of Houses and Doctors intended to be done ; j'et such was the report that they raised upon him, as if he was a Papist, or at least very popishly affected, that it was a scandal for any person to be seen in his company, or to give him the usual compliment, or time of the day, as he passed the streets. Many Mere the censures that then passed upon him as a busy and pragmatical person, and much upon that account did he at present suffer.' § It is due to the memory of Laud to recall that, in his ' Marginal Notes on PrjTine's Bre^■iate' — that terrible invective — he wrote thus, '1. 12. Dr Ayry questioned him for a Sermon, &c., [and upon full hearing, absolv'd me in all particulars.' Moreover, it must not be forgotten that long subsequently, in re23rimanding the Provost of Queen's for a precipitate election of Adam Airay as Principal of St Edmund's Hall, there occurs this not imkindly allusion to his old departed ' quarreler,' — ' Was it not that I so far tender the memory of Dr Ayry, I would resolutely say. This man whom you have chosen should never be Principal.' *I A sorer trial than this ' quarrel' with Laud came upon Airay imme- diately thereafter. His beloved friend and associate, Dr John Eainolds, died May 21st 1607, and the Yice-Chancellor preached his funeral sermon, which it is pity has not been pre- served to us. ** As stated in the outset of our brief Memoir, Airay held the Hving of Charlton. The sequestered Church, a fine specimen of thirteenth century architecture, remains very much to-day as it was when, two centuries ago and upwards, its saintly Rector crossed by what must then have been a mere bridle-path from Oxford to deliver his fervid 'sermons.' It is an attractive place. The tall perpendicular tower rises, venerably grey, from a little elevation of bared rock in the middle of a Mide plain. Adjoining, on the south, is the Otmoor (spelled * Wood, as before, p. 177, 178. t Ibid, 178. i Laud's 'Works, edition in Anglo-CathoIic Library. Vol. iii. p. 13a, 262 ; v. C ; vi. 295. i Wood's Ftuti. or Aunals ad. en. 1C06, pp. 289, 290 as quoted in Laud below. *i There is no copy of the above ' Treatise,' or tract, on ■ Bowing at the Name of Jesus,' in any of the great libraries of London, Oxford, or Cambridge. Not even in his own College of Queen's is it found. It were much to be wished that a copy were recovered. The literature of the question is curious, and little known. •• Life of Kainolds in Brook's Puritans, Vol. ii page 180. HENRY AIRAY, D.D. formerly Otmore), now enclosed, but in Airay's time a swamp of three thousand acres, that afforded pasture in summer, and a haunt for innumerable wild fowl in winter. The Church is worthy of a visit still, if there were no more than its almost iinique rood-screen, of the fifteenth century, which has never been ' restored,' nor meddled with, but still shews the original gilding, and bright red and blue. It was a piece of unselfish heroism on the part of our ' Commentator' to accept the presentation to Charlton. He knew that he should thereby be involved in a costly htigation because of circumstances: nevertheless he threw himself into the struggle. The whole story is told by himself in his i^osthumous tractate ' touching his suit in law for the Eectoi-y of Charlton,' 1G21. It lacks general interest now, but, as we have said, exhibits his public spirit and afi'ection for his College in a striking light. We chanced upon a copj' of the old tract in the British Museum Library, — a cojjy having certain interesting manuscript notes, and a printed 'Appendix,' not always added, — and without entering into very minute details, a few- facts may be indicated, more especially as the good man, as well as his editor, Potter, was holily jealous to set himself right, and 'to satisfy others' in regard to the 'tedious suit in law,' and in his own words, 'of my ministry, my degree, my service, my place of government.' The ' Suit' had been carried from Court to Coui-t, and the point of the case was, whether a certain lease were valid, said lease being for a very long term of years, and granting away the tithes and other endowments to a lay improjiriator, to the injur}- of the incumbent, who was only allowed £20, and that not regularly paid. One clergyman was, in fact, starved, and another compelled to resign, when Airay flung himself into the breach, having been indeed appointed by Queen's College (to which the right of presentation stiU belongs, having been purchased fi-om Henry VIII.) on pui-pose that he, by his weight of character and influence, might rend the prey from the spoiler. The lay-spoliator fought the battle with desperate tenacity; and his venerable opponent lamented throughout the necessity of his position, but he continued his attack and defence (as both parties were plaintifl's and defendants) until his death, in 1616. The 'cause' was finally settled in favour of Airay ; and,' standing so high as he did in the opinion of the religious world, certain persons professed themselves scandaHzed that so great a saint should have so far dishonom-ed his profession as to plunge into litigation. It was the clamour of the detected and exposed plunderer ; and it needed not Potter's testimony to accredit the assui-ance of Aii-ay himself, that in all he did he was moved by no personal views, but, as he expresses himself, ' out of compassion for the state of the people where the benefice is,' and ' of regard' to his 'own duty to the College,' and ' after much deliberation with very many skilful in the law, and of conscience with sundry reverend and judicious divines.' From the manuscript notes in the British Museum copy of the tractate, it would appear that the ' suit' caused a great stir and debates in many Courts. The practical result, as a recent Piector of Charlton wrote us, was, ' the Incumbent got his own ; and now his successors are much better oil" than most of their brethren — thanks to the worthy Dr Airay.' * Such ' leases' as that of Charlton, which so troubled our worthy friend, were rendered illegal by 13 EUzabeth, and one reads half in wonder and half in sorrow the strenuous ' Vindication' deemed necessary by Airay and his editor, Potter. This notice of the matter may be fitly closed by a few sentences indicative thereof, and which are interesting from the personal tribute they cai'ry. Says Potter, in ex- plaining in a ' Preface' the design of the publication, ' Seeing by many his religious friends, I * The late Mr Gough, as before. HENRY AIRAV, D.D. understand be cannot yet rest quietly in his grave, this cavil beinf; often npon occasion and odiously renewed, cast like a dead fly to corrupt the sweet ointment of his blessed memory, and raised as a thick vapour to obscure the lustre of his good name, I cannot, without irreparable and palpable injury, forbear to put forth his own shield for protecting of his guiltless name, which lies bleeding under the merciless strokes of intemperate tongues, whereof some, I fear, aim through his side's at the disgrace of religion ; ' and again, ' I publish this tract in his own words without the least alteration ; the author for his integrity was generally and justly reverenced.'* This is i-eally all that we have been able to bring together of interest concerning the author of this reprinted ' Commentary' on the 'Epistle to the Philippians.' His character as a man, as a preacher, as a divine, and as an important ' ruler ' in the university, will be found portrayed in the 'Epistle' to ' the Reader,' prehsed thereto bj' Potter. The same tone of respect, if it ought not to be called veneration, appears in Hinde's dedication of Rainolds's ' Obadiah ' in his lifetime. t Altogether, he must have been a fine specimen of the more cultured Puritans : strong with the strength of a true manhood, but softened with the shyness of woman ; full of all tender charities, but bold for the truth ; of brain in matter all compact, and not unvisited by speculation, yet beautifully modest before ' The Word ;' gifted with ' large utterance' in thick-coming words, that catch sometimes a vanishing glow, as of the light sifting through opal clouds from the vision behind of Him who is at once their grand burden and informing S^jirit ; and throughout a robust common sense, that offers an ad- mirable contrast to the sliewy nothings of some of his contemporaries. You will look in vain in his ' Commentary' for erudite criticism or subtle exegesis in the modern sense: but there seems to us to be an instinctively true following up of the apostolic thoughts, a quick insight into their bearings and relative force, ingenious application to present need, and an uncommon fulness of positive instructiun. Potter, in his ' Epistle to the Eeader,' promises ' other of his labours,' if the ' Commentary' were ' favoui-ably accepted.' It does not appear that anything more was given to the world, but ever since its iiublication his ' Philippians' has been an authority upon the Epistle, over-topping all other of the Puritans thereupon. For while Fergussou's pregnant ' Notes,' and the volumes of Nathaniel Tucker, and of Lancelot Ridley have their own peculiar merits, they do not admit of comparison with the massive quarto of our author. It remains to be stated that, having died on 6th October 1616, as Provost of Queen's College, he was interred within its chapel ; and the old building ha\dng been pulled down in 171-1, his remains and monument were transferred to the new Chapel, where a some- what peculiar portrait-effigies, representing him kneeling upon a cushion, and a globe at his left side, together with another brass plate bearing a laudatory inscription, may still be seen. Aaithony a-Wood furnishes the following description of the whole, the Robinson commemorated along with him in the second, being his kindred-minded predecessor at Queen's, so favourably kno^^^a to posterity:]: — * It may be noted here that in the B. M. copy, the MS. notes are by a Francis Hargreave, who gives some infor- mation about himself; and there is another autograph, 'Jos. Smith," 1756, who mentions that A< liad bouglit tlie tract at sale of the library of Dr Richard Kawlinaon. There are various references about the ' suit,' and names occurring. To the former may be added the following: — In the Second Ileport of the Deputy-Keeper of Records, App. ii., 256, is a note to this effect, ' Charlton super Otmora lien. Ayray obtains a partial verdict against John Alcock, 4 Ja. I. Mr'ch. iii. 48 d. 5 Ja. I. Trin. m. 32 to 33 d,'—m being an abridgment for skin, and d for back of skin in the roll of the Eiohequer of Pleas. t 4to, 1613. i ' History and Antiquities of the College and Halls in the University of Oxford.' E' 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 yo think on them, and do them. LECTUEE IX. Attd this I pray, that your love may abound yi't more and more in knou-tedt/e and in all judgment, that ye may dincern thinys that differ, <(r. — Philip. I. 9. NOW, after the signification of the apostle's thanks- giving 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,' itc. Before, he had said, ver. 4, that always in all his prayers he had them in remembrance; and now ho sheweth what his prayer for them was, and that was, ' That their love might abound,' kc. AMiich prayer, as it doth abundantly testify his love towards the Philippians, so doth it also imply a com- mendation of them, and an exhortation unto them ; for, in praying that theii' love may abound yet more and more in knowledge and in all judgment, he giveth them testimony of their love, and of their knowledge and judgment, and that they did abound in these things, and his prayer is, that they may aboimd yet more and 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 ell'ect, exhorteth them to give all diligence hereunto, that ■ then- love may abound yet more and more in knowledge,' &c. And, indeed, this is the veiT main proposition and principal exhortation of this epistle, that their love may abound, kc. But let us a little more particularly sift the meaning of the words in this his prayer. His pra3-er, ye see, is that theii" love may abound, ('. e. 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 theii- 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 judgment,' that then- love being founded and grounded in sound knowledge and in sound judgment, ' they may discern things that differed,' ut do we thus employ our care ? Xay, thns far, I have only said what we should do ; but what we do, om- unablcnoss to discern between things that differ one from another, too, too plainly discover. For what is the cause why so quickly we hearken unto those deceivers, that compass sea and land to make one of their profession, and when he is made, the}' make him twofold more the child of hell than they themselves are ? ^Miy we are so easily seduced to beheve the spirits of error, and to fall from our own fitedfastness ? Is it not even hcueo, because wc cannot discern things that differ one from another ? They bring unto ns the fancies of their own brain, the traditions of their own church, lies out of their own legends, and v,-e receive them, because we cannot dis- * Qu 'uncornipt'? — Ed. ccrn 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 croa'ed to be received with thanksgiving;' and we believe them, because we cannot tiy the spirits whether they be of God, to see which is the spirit of truth, and which is the spirit of eiTor. For God forbid that I should think that, if we could discern between truth and error, rehgion 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 thiugs ; with the semblance of things honest, and just, and pure ; with the dim shews of vu'tue, and praise, and holiness of life ? Is it not even hence, because we cannot discern things that differ one from another? Oftentimes wo think we run well, when we run quite a wrong course ; often- times we count that our praise, which is indeed our dispraise ; and a groat many of us think that ' we have Abrah.am 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 j-et, tell a great mauj- of us that we know not good fi'om evil, that we cannot discern between truth and error, right and ^^T0ng, &c., wc cannot brook it, but we disdain to be counted so simple and ignorant that we cannot discern things so different. But let mc but ask these questions : How is it that so commonly we flj- that which is good, and follow that which is e^^l ? How is it that so casilj- we are di-awu often- times from the way of truth into eiTor ? How is it that vice, under the colour of virtue, so often doth deceive us ? Is it not because v.'c cannot discern good from evil, truth from ciTor, %-irtue 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 inin a wi'ong course, as discerning well enough things that difl'er, but wilfully running our- selves on the rocks. Beloved, let ns think of these things, and let us be ashamed of it, that we cannot discern betwoen things that differ one from other. It is enough for us that we have spent the time past ignoranth- 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 Clu-ist, we may well think that now wo should have so much knowledge as to discern things that differ one from another. And if truth and error, good and evil, Ac, be unto us, as j-ct, as colours unto bhnd men, that we cannot discora between them, wc may well think that we are bhnd. 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 hoi}' 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 AIRAY ON THE PHILIPPIANS. [Chap. I. ' abound iu knowledge, and in all judgment,' that we may discern things that differ one from another. The second thing wherefore the apostle praj-ed that the Phihppians ' might abound more and more in knowledge and in all judgment,' was, that they might be 'pure,' iiXr/.siKTi, namely, fi-om any leaven of cor- ruption in doctrine, Kfe, or iu inanners. For so the word here used signifieth, such as are clear and free from all mixture of corruption, as white wool never dyed, liue Hour never leavened. And this was so an end of the apostle's prayer, for their increase in knowledge and in all judgment, that it seemeth to be subordinate to the former end ; for he would have them able to discern things that differ, corrupt from uueorrupt doctrine, &c., 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, then, I observe another emploj'ment behoveful for all Christians, namely, that they may be pure and free from all cor- ruption in doctrine, life, or manners. For it is not enough that we be able to discern things that difl'er one from another, and to know what in doctrine is corrupt and uueorrupt, 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 what- soever is coiTupt in doctrine, from whatsoever is evil in life, from whatsoever is unhol}' in manners. ' Know ye not,' saith the apostle, 1 Cor. v. 6, 7, ' that a little leaven leavcneth the whole lump ? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For Christ oiu* passover is sacrificed for us.' The apostle speakcth there of the incestuous person, and having sharply reproved the Corinthians' negligence in not punishing him, and willed them to excommunicate him, he whotteth them thereunto, saying, ' Know ye not that a little leaven,' &c., 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 iufecteth and poisoneth the whole congi-egation ? What is then to be done ? ' Purge out therefore the old leaven, that ye may be a new lump ;' cut oft" that naughty man from your body, that ye may be an holy congi-egation unto the Lord, as ye are unleavened, as ye are called to be holy ; ' for Christ our passover is sacrificed fur us ; ' which his exhortation, as it served for that purpose, so did it lesson them, and iu them us, that forasmuch as a little leaven, a httle corruption, marreth and poisoneth the whole man, therefore we should purge out, we should be pure from all leaven of mali- ciousness 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 un- leavened, and holy, and pure, by our calling in Christ Jesus. And why ? ' For Christ our passover is sacri- ficed for us.' ^Vherel>y the apostle implieth thus much, that as the Jews, iu the celebration of the feast of the passover, were to put away for all that time aU leaven out of their houses, and only to eat unleavened bread, so we, now that Christ our passover is sacri- ficed for us, are to purge ourselves, and to cleanse the houses of cm- bodies from all leaven, and filthiness, and corruption, and to keep the feast with the un- leavened 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 corrup- tion, at all found in the houses of our bodies. Can anything be more plain for that purity which ought to be in us ? Much to the like pm'pose is that of our blessed Saviour to his disciples, where he warneth them, saying. Mat. xvi. 12, ' Take heed, and beware of the leaven of the Pharisees and Sadducees ; ' in which words he warneth them, and in them us, to look unto it, that we be pure fi'om all corruption in doctrine. And in that he doubleth the cavent, saying, ' Take heed, and beware,' he sbeweth how very behoveful it is to look unto it. And in that he calleth corruption in doctrine leaven, he sheweth 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 GUI' 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 cor- ruption in doctrine, hfe, 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 Baal will not serve ; we must 'worship the Lord our God, and him onlv must we serve.' If we be circumcised, Chi-ist shall profit us nothing. If there be any mixture of corruption in us, om' religion is in vain. It is but one of two, either pure or impure. K we \\ill 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 camal reason, we ai-e wont to take and allow unto ourselves. Whereas the apostle would have us purged of all cor- ruption, we will allow some mixture of corniption, and all things shall be well not'tt'ithstanding. Again, we like not of those hot-headed fellows that precisely urge a conformity in all things, according unto tlie word; we cauuot away with those pure men that would have us so juu'e, that we should not speak a word amiss, or do anything that is evil. We are men, and we must play the good fellows now and then, we must swear now and then, we must rim 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 upou some breach of the law ; that we may, with- Ver. 11.1 LEcrruE xir. 53 out great offence, commit such and such little sins ; that a httle corruption, a little vieklinK uuto the fashions of the world, cannot do so much bai-m; that too much strictness and precisoness is naught ; and that to stand so much upon purity and sincerity, is but to make our- selves the talk, and mock, and by-word of the people. Thus we will be moderators 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 upon us 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 hiiu in love. And Christ, our passover, is once and for ever sacrificed for us, that henceforlh we should keep the feast of the pass- over unto the Lord for ever, so that now uo leaven of corruption at all may be fouiid in all our houses. Let us, therefore, take heed how wc make tolerations and indulgences unto ourselves. Let us take heed how we sutler anj' leaven of con-uption in the houses of our bodies, and let us rather pm'ge out the old leaven, that wc 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 assm-e ourselves that, when wc 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 requu'ed of us, as therefore the apostle willeth Timothy, 1 Tim. v. 2"2. Let us ' keei% ourselves pure,' pure from corruption in doctrine, and pm-e from corruption in hfe 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 om' care be, first to discern things that difl'er, that we may skill what is pure, what not, either in doctrine, hfe, or manners ; and then, knowing that, let us care and study to be pm-e 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 know- ledge and in all judgment was, that they might be without oflcnce, i. e. that they might not stumble at any thing, but hold on in a constant course -without stumbling, or shpping back, or standing at a stay, until the day of Christ, w-hen their constant persever- ance should be rewarded. For the apostle's desire was, 1, that they might bo ' able to discern things that dift'ered,' 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 corraption ; 3, that being pm-e 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 be prayed that they might abound more and more in knowledge, &c. Whence I obseiTO 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 clean from all leaven of corruption, they keep themselves so until the day of Christ. ' Are ye so foolish,' saith the apostle to the Galatians, chap, iii. 3, ' that after j-e have begun in the spirit, ye would now be made perfect by the flesh ? ' The Galatians 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 pm-e doctrine of Jesus Christ, they should end in the Spirit, and hold fast that pure doc- trine which they had embraced, even until the day of Christ ; so that, having obeyed the truth, wc arc 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 sew that was washed to return to her wallowing in the mire ; but the man that, having ' put his hand to the plough, looketh back, he is not apt to the kingdom of God,' Luke ix. 62. 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 past, 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 judgment,' &c. LECTURE XIL Filled icith the fruits of rifihleomness, which are h\j Jesus Christ, unto the glory and praise of God. — Philip, i. 11. 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 judgment ; and that was, that they might be fruitful in all good works, set down in these words, ' filled with the fruits,' &c. 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 'fiUed with the fruits of righteous- 54 AIIiAY ON THE PHILIPPIANS. [Chap. I. ness.' 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 apostle's 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 i'ruits of righteousness ; ' for this shewcth 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 sheweth 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 arc, is hereby known, that it is said that they are ' by Jesus Christ ; ' for this sheweth that Jesus Christ worketh in us whatsoever works are good and 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 bo done, is hereby known, that it is said that they are ' by Jesus Christ, unto the glory and praise of God ; ' for this sheweth that the end wherefore we are to abound in every good work is the glory and praise of God, that his work 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 Philip- pians to abound in good works ; for he prayed that they might abound more and more in knowledge, and in all judgment, 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 everj' 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 com- manded, by the Holy Ghost in the Scriptures ; and it is so clear a case, that it cannot be denied or shifted, but that wc are to do the things that are good, and to work the works of righteousness. Yet so cunning are we to deceive ourselves, that if at some times we have done some things well, we think we have obeyed the voice of the Lord herein, though we come far short of being fiUed with the fniils of righteousness. The Holy Ghost, therefore, to meet with our foolish wis- dom, and to clear the point, plainly sheweth in many places of the Scripture, that, as we are to shew 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 ti-uits 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 Colos- sians, chap. i. 9, 10, ' and to desu-e 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 iu all things, and be fruitful in all good \^'orks ; giving them, and in them us, thereby to understand that we are to walk worthy of the Lord, and therefore to please him in all things ; that we are to please him in all things, and thcrefoi'e to be fruitful in all good works, like good trees, bring- ing forth much fruit ' unto the glory and praise of God.' Again, ' he that abideth in me,' saith our Saviour, John xv. 5, ' and I in him, the same briugeth forth much fi-uit ; ' ' and herein,' saith he, vcr. 8, ' is my Father glorified, 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 wc ^YiH know that we are branches of the true vino Christ Jesus, we must not bo like unto the fig-tree, that bare 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 wc must bear much fruit ; neither is it wild gi-apes and fruit iu the flesh that wc must bear, but wc must bear much fruit in Christ Jesus, we must be rich in the i'ruits of the Spu-it, rich in good works. And this was it that was commended in that virtuous woman Tabitha, Acts ix. 36, that ' she was full of good works, and alms which she did,' whose example we may not pass over with a bare reading or hearing of it, without making a farther use of it than to know that it was so ; but we must know that it was WTitten for our learning, to admonish us, that as she was, so we should bo, 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 i'ruits of righteousness ? We have already heard many reasons, as that we may ' please the Lord in all Viii. 11.] LECTURE xri. 55 tilings," for so wc do please Lini in all thiiifjs if v.o be 'IViiitful iu all good works,' Col. i. 10. Again, that wo may glorify God the Father, for ' Lercin is the Father glorified if we bear much fruit,' John xv. 8. Again, th;it we may know that we abide in Christ, and Christ iu us, for ' he that abideth in Christ, and Christ in him, the same bringeth forth much fruit,' ver. 5. Again, that there may be uono unrighteousness in us, for so shall we bo free from unrighteousness, if we be fiUod with the fruits of righteousness. Again, because we ourselves should be as good trees, ' the planting of the Lord, trees of righteousness,' as the prophet spoakcth, Isa. Ixi. 3 ; for so shall wc be known to bo 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 wo may be the planting of the Lord, we should bring forth much fruit in the Lord ; that wc may be as trees planted by 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, ar-d iu their seasons they do not always take ; but all times are due seasons for our bearing of fruit, and at all times om- trees should be so well taken that their tender boughs should be laden with fruit. Here then, first, beloved, take a caveat, to beware of them that toll you that wo make no reckoning of good works, that all our preaching is of an idle and dead faith, that we are afraid iu om- sermons to make any mention of good works, and that when we mention them, either wo condemn them, or speak so coldfy of them as if there were no worth at all in them. Let your own eai-s witness what we preach unto you, and whether they do not most untruly slander ns that thus speak of us. What more do wc beat upon and m-go than that ye may be pure, that ye may be without oil'once 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, and tell them that they are ' of thoir father the devil, who is a li.ar, and the father thereof.' Ye yourselves Icnow it, and therefore may boldly speak it. Secondly, Let this be as a spur to pricl: us fcjrward, and to stir us up to every good work. For should we be filled with the fruits of righteousness, and abound iu every good work? How is it, then, that we are so ban-en in good works, like unto the heath in the wilderness, that bringeth forth no fruit that is good. Abound in works wc do, but it is in the sin- ful works of the flesh, not in good works of the Spirit ; and full of fruits wo are, but it is of the fruits of im- righteousness, maliciousness, cruolt}-, oppression, and the like, not full of the fruits of rightenusii?s>;. If there he hero and there a cluster of gi'apos, a,i in the gathering after the vintage ; if wo do some things well, though thej' be nothing in comparison of the evil that we do ; if, after wo have run at riot a long time, at length wc have some fiiiit in holiness ; if, in the moderation and government of our afl'ections and actions, wo do more savour of tho Spirit than in the common course of the world men do : then we tliink well of our good works, and count ourselves such as have well profited in tho school of Christ. Lut to urge us to be filled with tho fruits of righteousness, to bo fruitful in all good works, to have our whole conversation hofy, to shew forth the fruits of tho 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 ho shall not prevail with us. For here it is with us as with the yoimg man in the gospel. Mat. six., who soothed up himself as if ho had been as good a man as lived, till it was said unto him, ' 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 ho hung down the head, and went away sor- rowful. So wo, many of us, while it is said. Do that which is good, let your conversation be honest, have your fruit iu holiness, we comfort ourselves as having observed these things ; but when it is said. Abound in every good work, bo yc filled throughout your whole man and throughout your whole life with the finiits of righteousness, then we hang down the head, and all tho exhortations in the world will not prevail thus far with us. That the Lord shall open his hand and fUl us with plenteousness iu all good things, wo can brook it veiy well ; but where is he that is filled with the fruits of righteousness, to the glory and praise of his name ? Some one Tabitha, it may bo, 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 wo 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 righteous- ness. 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 Chi-ist Jesus. The more fruit we bear, the better trees we are ; the more by our fmits we glorify God the Father, the more sure we are that we are branches of tho 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 dift'er, that we may be pure, and without oft'ence until the day of Christ, filled with the fruits of right- eousness, and being fruitful in all good works. AIRAY ON THE PHILIPPIANS. [Chap. I. The next thing which here I note is, that the apostle calleth good works ' the fruits of righteous- ness.' For it is as if he had said, filled with good works which are the fruits of righteousness ; there- fore 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 fi-uit of the tree. So that as fii-st must be the tree and then the fruit, so first we must be righteous, even by the right- eousness 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, ver. 9, even that ' righteousness which is through the faith of Christ ; ' for as ' Abraham be- lieved God, and it was imputed to him for righteous- ness,' so om- faith in Christ Jesus, ' who is made of God unto us wisdom, and righteousness, and sancti- fication, and redemption,' is accoimted unto us for righteousness before God. First, then, we must be- Ueve in Christ Jesus, ' whom God hath set forth to be a reconciliation through faith in his blood,' before we can do any works acceptable imto God ; and being justified by faith in Christ, then are our works good and acceptable unto God. And to this cm- apostle aiveth testimony where he saith. Tit. i. 15, ' Unto the pm-e all things are pure, but unto them that are defiled and unbeheving, is nothing pm-e, but even their minds and consciences are defiled.' In which words, by pure he meaneth them whose hearts are pm-ified by faith in Christ Jesus, as the antithesis in the next clause sheweth, where he expresseth whom he meaneth by impure men, even unbelieving men. Hence, then, it is plain that when once our hearts are pm-ified by fiiith in Chj-ist 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 om- 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 om-s good, but how good soever it be in show, yet it is indeed abominable before God. To the Uke purpose is that of the apostle, where he saith, Heb. si. 6, that ' without faith it is impossible to please God ; ' where the apostle, shewing the dignity and excellency of faith, amongst other things commendeth it for this, that by it, as Enoch did, we please God ; but without faith, saith he, it is unpossible that any work of om-s 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 thev spring not from that root, they ai-e not good. Here then, _/i»'s(, learn to beware of them that tell YOU that our good works are that righteousness wherebj' we are justified before God. Ye see the apostle telleth you that they are the fr-uits of right- eousness. As well, therefore, may they tell you that the fruit of a 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 spuits of error that tell us that they are om- righteousness. Secoinlli/, Hence leai-n to beware of them that tell you, that men not begotten in the faith of Christ jesus are able to do the things that ai-e good and pleasing unto God ; for either you must not believe the holy apostle, or rather the Holy Ghost speaking b}' the mouth of the apostle, or else you must Itnow that they only do the things that are good and pleas- ing unto God that are justified by faith in Christ Jesus ; for this the holy apostle hath said, that good works are the fr-uits of rghteousuess. Either, then, our good works must spring and proceed from the righteousness of God by faith in Christ Jesus in us, or else they ai-e not good ; so that they only that are justified by faith iu Christ Jesus do the things that are good. And therefore they that tell you other- wise, they are led by the same spirit of error that they are who tell you that by our works we are justi- fied before God. Third!;/, 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 foun- tain pure whence they spring, and their end good whereunto they tend ? Then be bold they are good works. Othei-wise, 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 wOl 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 where- ■with he would have the Philippians filled, arc by Jesus Christ. Whence I ol;sene the author of every good work in us, and that is Christ Jesus, by the gi-ace of his Holy Spirit ; for, as the apostle saith, 2 Cor. iii. 5, ' we are not sufficient of ourselves, to think anything as of ourselves, but cm- sutficiencj- is of God.' Xow, 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 anything that is good ? Nay, our apostle tells us, in the next chapter, Philip, ii. 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 friiit in due season. Right so it is not in Ver. 12-li.] T.ECTURE XII r. 57 man to do that is good ; but if he do that is good, it is of God. Work of himself ho may, and to work that whii'h is evil he is too prone of liimself ; but if he work anj-thing 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 maj- have the glory of all. Let this sulHciontly warn us to beware of them, and arm us against them, that would persuade us that we arc able of ourselves to do that is good, at least if we be holpcn by grace. If we think, or will, or do anj-- thiug that is good, whatsoever fruit of righteousness it is that is in us, it is by Jesus Christ, not of our- selves (for then we had wherein to rejoice in oiu'solves) ; but ojily 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 than this that we have received, let him be accursed. Secondly, Let this teach us unto whom all praise is due for whatsoever good is in us. AMiatsocver good is in us, it is by Jesus Christ. So that our song is always to be as the song of the angels in the Apoca- Ivpse, Rev. v. 13, ' Praise, and honour, and gloiy, and power be unto him that sitteth upon the throne, and to the Lamb for evermore.' His name is to be blessed, and the power of his Spirit is to be acknow- ledged, in whatsoever good work is WTOught 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 gloiy and praise of his name. MTience 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, 1 Cor. X. 31, where he saith, ' Whether yc cat, or drmk, or whatsoever ye do, do all to the glory of God.' As also that of our Saviour, Mat. v. 10, where he saith, ' 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. ii. 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 refen-ed, must bo 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 unrcgonerate man can be good. For what is the end of such men in their actions ? Is it the praise and glory of God ? Xay, 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 glorj' 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 soever is given to merit, so much is taken from the glory of God. Either, therefore, wo must renounce all merit, or else whatsoever we say, our works are not to the glorj' of God. Thirdly, This teacheth us, whatsoever we do, to do it to the honour and praise of God. Let this, there- fore, 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. LECTUEE XIII. / iioiild ye iDidf island, brethren, that the thinffs which liare come nntn me, are turned rather to the further- ing of the gospel ; so that my banils in ClirisI are famous throughout all the judyment-hall, and in all other places; insomuch, that many of the brethren in the Lord are boldened through my hand, and dare more frankly speak the word. — PHrLip. I. 12-14. WE have spoken of the apostle's exordium, or en- trance 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 oB'ered, together with such uses and instructions thence as seemed most behovcful for us. Now, in the rest of this chap- ter, is set down the apostle's nan-ation. Wherein, first, he tells them of his present state, how at this present when he ^Tote unto them matters stood with him ; and this he doth from ver. 12 to 19. Secondly, he tells them from hereafter what his hope is, namely, that all shall turn to his o^vn salvation, to the further- ing of the gospel, and to their joy and comfort ; and this he doth from ver. 19 to the end of the chapter. The end and drift of the whole narration was to com- fort the Philippians, that they should not be swal- lowed up of ovcnnuch heaviness for his bonds, nor therefore shrink from their good profession. Now, touching the fonner p.art of the apostle's nar- ration, wherein he tells them in what state his matters now presently weie, what efi'ect the bauds which he sustained for Christ his sake, and the gospel's, at that present had, 1, therein we have the proposition of the narration, or the main point whereof he speaks ; 2, the confii-mation or proof thereof, by two notable 58 AIRAT ON THE PHILIPPIANS. [Chap. I. effects of his bands ; 3, an amplification of the latter effect, together with an answer to an exception which might be taken. The proposition, or main point of the former part of the narration, is this, that his per- secution and imprisonment rather furthered than hin- dered the gospel, set down ver. 12. Now this is confirmed and proved by 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 in Nero his court in Kome, and in other places ; and many brought unto the faith of Christ Jesus, both in Nero his court and in other places, set down ver. 13. The latter fruit and effect of his persecution and imprisonment was this : that through his bands and constancy therein, many of the brethi'en were emboldened, more fi-eely and frankly, to profess and preach the gospel of Christ Jesus than before, set down ver. 14, so that by his bands the gospel was both farther dispersed into many places, and likewise more fi-uitfully embraced in the hearts of many brethi-en. The amphfication of this latter fruit and effect of his bands is by way of distribution. For of those brethi-en, that thi-ough his bands were em- boldened 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 ver. 15-17. And because it might be said that he had no cause to rejoice in that any pi-eached 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 sincerelj' or not sincerely, let them look to that, but he is glad that Christ is preached, set down ver. 18. Thus much for the general order and meaning of these words in this former part of our apostle's narration. Now, let us a httle more parti- cularly examine the meaning of these words, wherein are set dovra the proposition, or main point, and the proof thereof. I iroiild ije understood, hrethren, that the thiitr/s lehich hare come unto me. "What were those? Even all those things which befell him in his sailing towards Eome, at his first going thither from Jorasalem, but especiallj" his bands in his first imprisonment at Eome. 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 fi-om Felix unto Festus, and still the Jews himted after his blood, at length he was constrained to appeal unto Ccesar, imto 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 Galatians, 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 than afterwards he gi-ew 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 be- ginning 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, slain by that cruel tn-ant and persecutor, Nero.* Whatso- ever, then, in this epistle is spoken of the apoiile's bands, ye must understand it meant of his first im- prisonment at Rome. By the things, then, v,i,ich came unto him in this place, we must understand his bands in his fii'st imprisonment in Rome. Now, what of these '? These, saith the apostle, are ' turned rather to the furthering of the gospel,' than 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 further- ing than to the hindering of the gospel. But how could that be ? Very well ; for so his bands in Chiist, ('. e. which he sustained for Christ his sake, and the gospel's, were famous throughout all the judgment- ball, i. e. 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 b}' 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, ('. e. to profess and preach the gospel, than be- fore they durst. And this was the second fruit and efi'ect of his bands : by them the teachers of the word took courage to speak the word more boldly than 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 than to the hindering of the gospel, inasmuch as hj occa- sion of his bands both the gospel was farther spread and dispersed than before, and hkewise the preachers of the gospel more encom-aged and emboldened tO' preach the gospel than before. Thus much of the sense of the words. Now to the observations. Here might be noted the apostle's carefulness to * Euseb., lib. ii. cap. xxv. Ver. 12-1 4..] LECTURE XIII. 69 take away the scandal and offence of his bands, where- with the Philippians might haply bo troubled, and thereat take ofl'enec. And thence might be observed the care which pastors ought to have of taking away whatsoever maj' breed any doubt, or occasion anj' oflence amongst the 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 oflence from the people. But I rather come unto the main point here to be noted, which is the apostle's asseveration that his bands and imprisonracut turned rather to the furthering than to the hindering of the gospel, far contrary to the expectation and hope of those adver- saries of the gospel that cast him into prison. Whence I observe, that the persecutions and atHic- tions of the saints of Christ Jesus do rather further than hinder the gospel, rather increase than diminish the ehiuxh. Ye know the burdens and afflictions of the children of Israel in Eg}-pt, the house of then- bondage under Pharaoh and the Egyptians, Exod. i. Come, saith Pharaoh, ' let ns work wisely with the people of the children of Israel, lest they multiply, and it come to pass that if there be war, they join themselves unto our enemies, and fight against us,' &c., ver. 10. Whereupon, ' by cruelty they caused the children of Israel to serve,' ver. 13, 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,' ver. 14. Yea, and a commandment came from the king, unto the midwives, that so many sons as were born to the women of the Hebrews, they should kill them, ver 15. Notable practices indeed that they should not multiply. But what saith the Holy Ghost '? ' The more they vexed them, the more they multi- plied and grew,' ver. 12. The Egyptians they vexed the Israelites lest they should multiply, but the more they vexed them, the more they multiplied; the Egv-ptians they laid upon them all cruel burdens to hinder the gi-owth of the church there, but the Lord turned that which they did rather to the increasing than to the diminishing of the church there. Y'e know also the great danger of the three childi'en, Shadrach, Meshach, and Abcdnego, in the land of their captivity, Dan. iii. 8, how gi-ievously the Chaldeans accused them unto Nebuchadnezzar for not worshipping the golden image which he had set up, and how the king, in a great fury and rage, commanded them therefore to be cast into the midst of a hot fiery furnace, ver. 20, which also was done, as the king commanded, ver 21. So that now it was hke that idolatry should increase, and that the worship of the true God of Israel should decrease, because of this crael e.xecution upon these three children, for the maintenance of his holy worship, and refusal to worship the image. But lo, how the Lord tmued this to the spreading and propagation of his holy worship throughout all the dominions of N«buchadnezzar. For the Lord having WTOught a mighty deliverance for the three children, in saving them from the power of the fire, so that neither an hair of their head was burnt, nor their coats ch inged, nor any smell of fij-e was upon them, ver. 27, both all the nobles and gieat princes which camo to worship the golden imago were spectators of this great wonder which the true God of Israel wrought, and Nebuchadnezzar himself ' blessed the God of Shadrach, Meshach, and Abednego,' ver. 28, fordeliver- iug his servants, that yielded their bodies rather than they would serve or worship any God save their own God ; and likewise made a decree, that none of all his people should dai-e to speak any blasphemy against the God of Israel, ver. 29. Thus the Lord turned theii' practices and de^•ices against his holy worship imto the propagation of his holv worship, so that when it seemed almost to have perished it was farther dis- persed. And as this may be seen in Moses and the prophets, so also it is cleai'ly overruled in the new testament. You know the rage of Satan, and his in- struments against our blessed Saviour ; fi-om his cradle to his cross, how' did they persecute him, and all to destroj- and 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 despitefuUy was he enti-eated by the high priests, the scribes, and pharisees, and the rest of the Jews ! How was he mocked, bufi'eted, spit upon, crowned with a crown of thorns, accused, condemned, and crucified between two thieves ! And when they had taken him and crucified him, then they thought they had made sure work for the rooting out of his name, and of his doc- trine, 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 sufi'erings 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 adver- saries had now gotten him cast into prison, they thought that now he should he safe from preaching any more in Christ his name ; that the rest, when thej- 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 tiu-ned rather to the further- ing of the gospel. For, as himself here witncsseth, by occasion of his bands, both the gospel was farther propagated, even luito the emperor's court, into all places of the city of Komc, and into many other countries, in all which places many thereby were 60 AIRAY ON THE PHILIPPIAXS. [Chap. I. brought unto tlie 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 fi'om being daunted by Lis bands, that thereby they were a gi-eat deal bolder than before, and durst more fi'ankly and fi'eely profess and preach the gospel than before. So that whether we look into Moses or the prophets, unto Christ or his apostles, still we shall find that the persecution, afflictions, and bands of God's saints rather further than binder the gospel, rather make for than against the increase of Christ his kingdom upon earth, rather help than hm-t the church. But how comes this to pass ? The adversaries of God's saints intend no such thing. No indeed ; their whole desire and endeavour in troubling and perse- cuting 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 merits 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 them- selves 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 there- fore the psalmist saith, Ps. ii. 1, ' Why do the heathen rage, and the people murmur in vain ? The kings of the earth band themselves,' &e. 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 o-n-n glory. Again, when 'men see the saints' con- stancy in their sufferings, how little they are daunted with ihe fury of their adversaries, how patiently they suffer their bands and persecutions, how, by the mighty power of God assisting them and strengthening them, they 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, 2 Tim. ii. 9, ' I suffer trouble as an evil doer, even uuto bands. but the word of God is not bound.' And therefore in their bands for the gospel's sake, they may preach and publish the gospel so much, that their bands may be to the furthering rather than to the hindering of the gospel ; as we read that our aposile in this his im- prisonment at Rome, for two years' .space, ' preached the kingdom of God, and taught those things which concerned the Lord Jesus Christ, without let,' Acts xxviii. 31 ; and that he wrote almost as many epistles there unto the churches as he wrote else at all. And thus ye see both that the persecutions of God's saints rather further than binder the gospel, and likewise how it Cometh to pass that 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 profess ? What though they bring us before kings and rulers, judges and great officers, and there unjustly accuse us, or arraign us as evil doers for the gospel's sake of Christ Jesus ? 'Wliat though they prevail to get us cast into prison, or thrown out of our livings, or delivered unto death for the hope of our profession ? It may be that they maj' have their will upon us, and bring their wicked purposes against us to pass ; but what of all this ? Is thus the gospel furthered ? Doth the Lord turn these things to the enlargement of his church ? A chip, then, for all these, or all that man can do against us ! Nay, herein we joy, and will joy, that by our suf- ferings or deaths the gospel is furthered, and the church enlarged. If, together with our bands, the gospel also were bound ; if, together with the torment or fall of our bodies, they could ruin and pluck down the walls of our church : then might we well shrink at our sufferings and wrongs, then might we well be vexed in our souls for the malicious practices of the wicked against us. But, seeing the Lord turns all that they do unto us to the glory of his name, to the furtherance of his gospel, and to the propagation of his church, howsoever they intended the clean contrary, we may well rejoice and be glad when they say or do all manner of evil against us for Christ his sake and the gospel's. And thus in all our persecutions and sufferings we may resolve, that therein the Lord will do that 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 sull'erings 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 bis im- prisonment. But if our sufferings or deaths will make most thereunto, then they that hate us shall have their will over us as they had over Stephen, our apostle in his latter imprisonment, and over many blessed martyrs which are dead in the Lord. Be we then delivered, or not delivered, from the will of our enemies, still this is our comfort, that in his gracious Yer. 12-14.] ]-ECTUKE XIII. Gl providence the Lord turneth all to the furthering of the gospel. Only Itt us be constant in all our troubles, let us cleave stedfastly unto the Lord, and let us not love our lives unto the death, that men, seeing our holy constancy in our suflerings for Christ his sake, and the gospel's, may acknowledge the mighty power of God in strengthening us to endure such suflerings for the truth's sake, and so may be won to embrace the same truth with us. And howsoever we bo bound, yet let 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 sutt'erings 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 puqjoses shall be disap- pointed, and the name of our great God shall be glorified. Again, this serveth to condemn the faintuess 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 ofl'ended. A calm sea they can, but a storm they cannot, brook. They can well endure to have Christ crucified preached unto them, but if Christ come unto them with his cross, they cannot away with him. Nay, then many faint, and many fall away. What then ? Such fainting at the things whereby the gospel may be furthered ! Such falling aw^ay, for fear of the things whereby the bounds of the church may be enlarged ! Can your lives or livelihoods be more dear unto you than the propaga- tion* of the church, the furtherance of the gospel? ' If any man come unto me,' saith our Saviour Christ, Luke xiv. 26, 27, ' and hate not father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be m}' disciple. And whosoever beareth not his cross, and cometh after me, cannot be my disciple.' Where our blessed Saviour teacheth us, that if anything in the world, even our lives, be more dear unto us than his glory and the increase of his kingdom, then we cannot be his dis- ciples. If we do not bear onr 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 born anew 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 Bufferings 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 livelihoods are so dear unto them, that to save them they hinder tho gospel. Let this be oiu- rule ; the Lord turneth tho 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 men unto whom such suflerings 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 ban Is and troubles, so to discredit the gospel which he preached. And it canuot be but that tlie world should hate, and perse- cute, and revile the children of the light, because they love darkness better than hght ; 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 there- fore the persecutions and troubles of God's saints be any argument against the truth, but rather fur the truth, and rather let them cause us to like than to dis- like 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 princi- pally 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 foith, that his bands in Christ, ;'. c. which he sustained for Christ his sake, were famous throughout all the judg- ment-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 emperor's court and in the city of Rome, and in many other countries ; which, as it sheweth a notable fruit and efl'ect of the persecution of God's saints, namely, the propagation of the gospel, which falleth in with the former observation, so, further, hence I do oliservo the power of God to raise up a church unto himself where he will, and^by what means he will : in kings' courts, in great cities and couulries where the gospel is scant heard of, or little regarded, there he can, if he will, even by the bauds of his saints, raise up a church unto himself; no place so profane, so far with- out God in the world, but if he will have his name there called upon, there it shall be called upon. Komo at that time (it is likely) was as heathenish as now it is superstitious. Xero his court (it is like) was then as profane, and as far without God in the world as might be ; and the countries thereabout, it is like, <52 AIRAT ON THE PHILIPPIAXS. [Chap. I. had not so ruuch as lieanl of Jesus, nor kuov,- what the gospel meant. Yet here the Lord would have his church, and therefore he saith unto Paul, Acts xxiii. 11, ' Be of good courage Paul, for as thou hast testified of me in Jerusalem, so must thou bear wit- ness also at Rome.' Here the purpose of God was revealed, and, according to this purpose, he brought Paul to Rome ; and even bj' his bands begat there chil- dren unto himself in Nero's court, in the city of Rome, and in the countries thereabout. Elisha may send his servant with his staii', and the Shunamite's sou 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 by 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 ministry, 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 gospel's 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 bis church by this or that means w-hich j)leaseth 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. Kings' courts are commonly not the best ; pride, pleasure, ease, and abundance of all things, commonly chokes the word therein, so that it is unfruitful. Nay, saith Amaziah to Amos, Amos vii. 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 com- monly rage and reign. No lewdness or wickedness so grievous and abominable, but there it is so rife 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 Jezebel's court he hath an Obadiah to hide and feed his prophets ; and in sinful Sodom he hath a righteous Lot, whose soul is daily vesed with their unlawful deeds. Far be it, there- fore, 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 i:i Cassar'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 wei'e emboldened through his bands, and durst more frankly speak the word ; whereby he moaneth, that through his constancy in his bands and sufl'erings, many pas- tors and teachers were emboldened to profess and preach the gospel more freely than before. Whence I observe another notable fruit of the persecution of God's saints, namely, the emboldening of others to the profession of the gospel more freelj' ; which, as it servet'n 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 con- solation 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 wo shaU stand in the time of persecution, and fear, that when the trial shall come, we shall iiot 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 sufl'erings, then shall we also be emboldened freely to profess the truth of Christ Jesus ; the Lord shall turn the constancy of Ihem in their sufl'erings, for the hope of their profession, unto our encouraging and emboldening to make a good pi'o- fession. Thus we find it to be in Joseph of Arima- thea, of whom it is said, that he had been the disciple of Jesus before his passion ; but he shewed it not till then, and then he went even to Pilate himself, and professed himself his disciple, and begged his body, and entombed it. Mat. xxvii. 57. The like we" find to be in Nicodemus, of whom it is said, that till the death and passion of Christ Jesus, he only came unto him by night, for fear of the Jews ; but then he pro- fessed himself, and joined with Joseph of Arimathea to bury him most honourably, John xis. 39. By whose examples, as also by the example of these here mentioned in our apostle, ye see how the Lord, bj' the sufl'erings 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. Some preach Christ even through envy and strife ; and some also of good ivill. The one part preacheth Chri-it of contention, and not jnirehj, snpposinr/ to add afflictions to mi/ bands ; but the other of love, knouing that I am set for the defence of the gospel. 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. — Philip, i. 15-18. N OW followeth the amplification of the latter eflfect and fruit of the apostle's bands, which was the third thing noted in the former part of the apostle's narration, set down in these words, ' Some preach Vkr. 15- 1 a.] LECTURE XIV. 63 Christ,' &<■. ; iu which words tho npostlo shewcth that of those brethren iu the Lord which, through con- stancy in his bauds, were cmboklcned 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 tho same end ; but some with a corrupt mind, mo\\d through envy and strife, and to the end to add more atHictions to the i-postle's bauds ; and others of a good mind, moved through love, and ty the end that with the apostle they might defend tho gospel. So that hero 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 wherefor they preached Christ. The dis- tribution is this, that some preached Christ sincerely, and others not sincerely, set down ver. 15. The mind wherewith, tho motives whereupon, the end wherefor the worse sort preached Christ, is set down ver. 15, 16. Likewise the mind wherewith, the motives whereupon, and the end wherefor the better sort preached Christ, is set down ver. 15, 17. Touch- ing their minds, th3 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 towards the apostle, and to stir strife and contention in the church among the brethren. ToucliiDg their ends, the hotter sort preached Christ to help the apostle in the defence of the gospel, know- ing 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 con- tentions 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 dif- ference of such as preach Christ in the church of God. For not to speak of such as set abroach false doctrine in t!ie church, whereby the foundation of our faith is either plucked down or shaken, or the church is bur- dened with vain traditions and commandments of men, which are not after God : as the apostle in his day, so we in our day, may see that of those that preach Christ truly and soundly for doctrine, some preach Christ as they should, and others otherwise than they should ; some may be called good, and others bad preachers of Christ. AVhich ditference of preachers, as then it did, so now it doth come to pass, through the diversity partly of tho minds wherewith they preach, partly of the motives which cause them to preach, and partly of tho ends wherefor they do preach. For in some, it is very clear that they preach the glad tidings of your salvation unto you of a good mind towards God, towards you, and towards the gospel of Christ Jesus, only desiring, and that from the ground of their hearts, tho glory of God, tho salvation of j'our souls, and the growth of the gospel of Christ Jesus. But in others, it is greatly to bo feared that thoy preach Christ of a naughty and bad mind, ali'ect- ing rather their own glory than the glory of God, seeking rather their own things than tho things which are Jesus Christ's, hunting after yours rather than you, minding anything else rather than tho growth of tho gospel of Christ Jesus. Again, in some, it is very clear that the motives drawing them to preach Christ is a sincere and holy love, both towards you — that they may present you holy and unblameable before God in that day, and in the moan time may rejoice over your faith, love, and holy obedience — and like- wise towards the truth, that the truth by them may be known in all places. But in others, it is ge.tly to bo feared that their coming to preach Christ is upon spiteful envy towards the failhlul servants of Christ Jesus, maligning the gifts and graces of God's Holy Spirit in them, upon a contentious humour cast- ing up and down the tirebrands of schisms, strifes, and debates, to set the church on fire, or upon every other inordinate affection rather than upon love. Again, iu 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 tho humbled and alilicted soul, to build up the ruined walls of Sion, and to turn them that belong unto the Lord unto righteousness, that ' they may receive forgive- ness 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 lyjrd would not have grieved, to cast dung in the faces of their brethren, to add aftiiction 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 tho better sort, and that our day might have this excep- tion from the apostle's day. ' And I do assure myself that there were never more in our church, than 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 ho so preach- eth Christ. But as I said, it may gi-eatly be feared, that in this our day there are such as do not so preach Christ. For as the apostle reasoneth, 1 Cor. iii. 3, ' Whereas there are among you envying, 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 have been and are most eminent in tho church, ever cross- ing and thwarting the things most behoveful for the church, ever snarling and catching at every advantage 64 AIRAY ON THE PHILIPPIANS. [Chap. I. they can take, ever casting firebrands of schisms and contentions in the church, are there not that preach Christ upon envy 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 di- versity for me might have been buried in silence, if this scripture had not forced me so much as I have spoke. The use which I make hereof is, for the minister and preacher of the gospel, who hence may take good notes whereby he may know whether he be a good minister and preacher of the gospel. The first note ■whereby he may know this is, if he speak the word ; for it is not the wisdom of man, or the traditions of the church, or the sophistry of the schools, but it is the word of the ever-living God that he must speak, if he be a good minister and preacher of the gospel ; as it is written, 1 Pet. iv. 11, ' If any man speak, let him speak as the word of God ;' whereby is implied, that if he speak not so, he speaketh not as he ought. The second note whereby he may know this is, if he speak the word frankly and boldly, for it is not for the Lord his ambassador to be babish or bleat- ish, or for fear to keep back any part of the Lord his counsel ; but, as John unto Herod, so he must speak boldly unto the faces of the greatest, and fear not the face of any man, as it is written, Isa. Iviii. 1, ' Cry aloud, and spare not ; lift up thy voice like a trumpet, and shew my people their transgression, and to the house of Jacob their sin ;' whereby he implieth that this is most requisite in the Lord his prophet and minister, that he boldly do the will of him that hath sent him, whether he be to pluck up, or to root out, or to destroy and throw down, or what else soever. The third note whereby he may know this is, if he speak the word boldly, and of a good mind ; for it is not enough that 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 them, and towards the truth of Christ Jesus, to make it known in all places, as it is written, 1 Tim. iii. 9, that they should ' have the mystery of the faith in a pui'e conscience,' or in a sincere and good mind. The fourth note whereby he may know this is, if he speak the word upon a sincere and holy love ; for this also is requisite, that he preach the word not upon strife and contention, to move brawls and stirs in the church, but upon love towards him, who hath com- jnandod to feed his shoep and his lambs ; upon love towards the sheep of Christ, that they wander not as sheep without a shepherd ; and upon love towards the ■word, that it be not hid as under 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 word to the end that God may be glorified, Lis 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 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 than 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 judgcst ? he standeth or falleth to his own master.' 2. I answer out of the apostle in this place, that if Christ Jesus be truly and soundly preached, we are to take great joy and comfort therein, and willingly and gladly to hear them that deliver the truih soundly, with what mind soever, and to what end soever it is, that they do speak the w^ord. That is for them to look unto, it is for us to joy in the other. Hence, then, I observe that that minister and preacher of the word is gladly and joyfully to be heard, that preacheth Christ and the doctrine of the gospel soundly and truly, with what mind soever, upon what motive soever, or to what end soever he preach Christ and his gospel. To which purpose also is that of our Saviour, Mat. sxiii. 3, where he willeth to hearken unto the scribes and Pharisees, sitting in Moses' seat, whereby he meaneth that the doctrine which the scribes and pharisees de- livered 'faithfully out of Moses, was gladl}- to be re- ceived, howsoever in their actions and lives they were justly to be noted ; and the reason is, because the word is the Lord's which they bring, with what minds soever they bring it, or how vicious or bad soever they be that bring it. And tell, I pray you, which of you would much look at the mind or afl'ection of the mes- senger towards you, or other qualities in him, ■which would bring you a bill signed from the prince, for some pension or living for you ; if he should faithfully deliver the bill from the prince, would ye not joyfully receive it ? How much more gladly, then, and joy- fully ought ye to receive the word of the Lord, where- in is your life, when it is faithfully delivered from the prince of heaven and earth, with whatsoever mind and afl'ection the minister thereof deliver it ! If Christ Veb. 19, 20] LECTURE XV. 65 cnicifieil be preached, if the holy word of life be truly and soundly delivered, this should so wami our hearts and glad our souls, that other things whatsoever should not f^catly trouble us. This then, first, scrveth for the confutation of their error that cut themselves from us, so that they neither will hear the word of us, nor communicate in the sacrament with us, because of some defects in oui' church, because of some blemishes in us. For, I de- mand, is the word of truth truly taught with us, are the sacraments rightly administered with us, do we labour amongst our people with uncon-upt doctrine '.' Then, surely, if there were the same mind in them that was in the apostle, they would so rejoice in this, that they would brook all things the bettor for this. If we be defiled in our minds or in our lives, everything that we touch is likewise defiled. What ! to you "? Nay, but to us. The word that we preach shall save you, and the sacraments which we administer shall profit you, how fruitful or unfruitful soever they be unto us. Secondly, This seiTeth for the reproof of them that, not cutting themselves from us yet, caonnt brook to hem- the word of such of us as they think have galled them, and spoken the word with an hard mind towards them. For thus commonly it is said. He is a good preacher, he delivers good and sound doctrine, he teacheth the word faithfully ; but in his senuons I see ho saith many things upon a stomach against mc, with a mind to gird mc, and of purpose to note and brand me before all the people, and therefore I cannot brook to hear him, I take no comfort in the hearing of him. But Paul was of another mind ; for though there were that preached Christ of a bad mind towards him, through envy and strife touching him, and of jiurpose to add attliction to his bands, yet that Christ was preached, that gladded him, that rejoiced his heart. And so would it each of us, if we were so singly and sincerely affected towards the gospel as he was ; what- soever mind the preacher carried towards us, yet would we most gladly and joyfully hear the word at his mouth. It were indeed best of all, if they that speak the word were, as in doctrine so in life, uncorrupt, and that they spake of a good mind always, and upon love. But if they preach Christ soundly and truly, we arc not so much to be troubled what their affection or what their life be. If persecution should come, then we would be glad if we might hear the word preached, and not curiously look with what mind it were dehvered. Seeing the word, and the worth and price thereof, is the same, now let us, with the apostle, rejoice and be glad if Christ be preached, whether it be under a pre- tence or sincerelv. LECTUEE XV. For I know that this shall turn to my salvation thronijh your jirayer, and bi tha hclj) of the Spirit nf Jesus Christ, as I fervently look for and hope that in nuthiiii/ I shall be ashamed, but that uith all confidence, as always, so now, Christ shall be magnijied in my body, whether it be by life, or by death. — Philip. I. 19, 20. NOW followeth the latter pai-t of the apostle's narration, wherein he tells the Philippiaus 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 hoped and knew that his bands, and all the practices of the wicked against him, should turn to his salvation, and to their good and comfort, by his coming again unto them. First, then, the apostle setteth down the pro- position, or main point for his hope hereafter, in these ■words, ' For I know,' &c. Secondly, he setteth down the means whereby this shall come to pass, namely, through the prayer of the Philippians, by the help of the Spirit of Jesus Christ, and according to his own &ith and hope, in these words, ' through your prayer,' &c. 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 that in nothing he shall be ashamed, but that, with all confidence, Clu-ist shall be magnified in his body, whether it be by life or by death, in these words, ' that in nothing,' &c. ; and secondly, the sal- vation or deliverance of his body out of prison, to their good and comfort, in ver. 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 afHiction to my bands, that when Xero shall hear that so many preach Christ, and that so much strife is among them, I, as the chief man and maintaiuer of that way, may either be forced to desist from preaching of Chiist, 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 'oy the help of God's Spirit, and according to my certain expectation and hope, turn to my salvation, even to the salvation of my soul, because of my confident con- stancy in the defence of the gospel, whether it be by life or by death, and to the salvation and deliverance of my bod}- 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 cf these words in general. Now it will be needful that yet a little more particularly we sift and examine the meaning of them : ' For I kiQow,' &c. These words, ye see, contain in them a reason of something that went before. Before, the apostle had said, ' If Christ be preached, whether it bo under a 66 AIEAY ON THE PHILIPPIANS. [Chap. I. pretence or sincerely, I therein joy, yea, and will joy.' Will joy ; why ? ' For I know that this,' &c. I know ; how ? Even by the revelation of the Spirit, and by warrant out of the word. AVhat did he know ? ' I know," saith he, ' that this,'— This ! VThut ? Even that this chain wherewith I am bound, and this practice of some brethren in the Lord, to bring me to shame by leaving the defence of 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 agi'ee. Some think he meaneth thereby his bodily deliverance out of prison, as the word is often used for a bodily deliver- ance, as where it is said of Moses, Acts vii. 25, that ' he supposed that his brethren would have understood that God, by his hand, would have given them deliver- ance,' aurrji'iat, as here it is said, and often elsewhere. Others think he meaneth the salvation of his soul in the day of Chi-ist, as the word is most of all used. But I think the apostle ma.y be understood to speak of both , whether we consider the opposition between 3>.;%)//; and rrur-itsiav, or the matter of the Phihppians' prayer. For what was the affliction which they supposed to add unto his bands ? Even this, that he as the chief, by the threats of Nero, should be forced to leave the defence of the gospel, to his shame and the hazard of his soul ; or if he should stand in the defence of the gospel, should be delivered unto death. Now, in opposition to this, he saith that whatsoever the}' sup- posed, he knoweth that this, even this then- practice against his constancy or his life, should turn to his salvation, even the salvation of his soul, through his constancy in the defence of the gospel, so that in nothing he should be ashamed, &e. ; and likewise, to the salvation and deliverance of his body out of prison, quite otherwise than they had intended. And again, the Philippians' prayer, no doubt, was for both these, even that he might abide const:int, so that in nothing he might be ashamed, and that he might be delivered from the mouth of the lion. And for these causes I understand salvation, in this place, both of soul and body, in such sort as hath been said. ' I know that this shall turn to my salvation.' How ? By what means ? First, through their prayer, praying for his constancy and deliverance : secondly, by the help of the Spirit of Jesus Christ, which should be given imto his seiwant to help him eveiy way against all practices ; and thirdly, according to his fervent desire, for so the word is translated, Kom. viii. 19, or accord- ing to his earnest expectation and hope, whereof he should surely not be deceived. ' I know,' saith he, that by these means, ' this shall turn to my salvation.' How to his salvation by these means ? That is, in that thus it should come to pass, that in nothing per- taining 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 strengtheueth his hope by his experience, Chi'ist should be magnified and honoured in his body, whether he should hve b}- preaching the gospel, or should die by sealing it with his blood. '\Miereupon he siguitieth his own indilferency to either life or death, and the convenieucy of his hfe in respect of them ; and then he tells them how this shall turn to his salvation in the dehverance 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 tu'st thing which I note is in the main propo- sition, 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 salva- tion, not onlj" of his body, by deliverance out of prison, but of his soul, because of his constancy in the defence of the gospel. A\Tience I observe, what fniit the godly may assure themselves shall follow upon their sufferings and ^n•ongs, even their salvation in the day of Chiist Jesus. For though the apostle might know this some other way than 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 sufi'erings and wTougs 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, Eom. iii. 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 afflic- tions and troubles, he useth this, drawn from the pro- vidence of God, who so wisely ordereth and disjaoseth all things, that even 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 to- gether for the best mito 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 tm-n to our salvation. More plain, it maybe, to this pui-posc will be thought that of the apostle, where he saith, Rom. viii. 17. ' that if we snfl'er with Christ, we shall also be glorified with Christ ; ' and again, 2 Tim. ii. 12, ' if we sufl'er with Christ, we shall also reign with Christ ; ' where it is to be noted that the apostle saith. This is a sure word, this is a trae saying, that if we sufl'er with him, we shall also reign \^■ith him. This, then, is a promise of the Lord unto his children that love him, that if they sufl'er with him for his sake and his gospel's, 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 !/rii and amen, most certain and sure, or else the godlj- may assure themselves that their suti'eriugs and A^.11. 10, 20.] LECTURE XV. 67 their wi'ongs shall turn to their salvation in the day of Christ Jesus. For what better assurance tluiu that which is grounded on the Lord's promise ? Or what plainer promises can there be than these of the apostle in these places, or rather of the Holy Ghost b\' the apostle ? And therefore the apostle saith in another place, 2 Thess. i. G, 7, 10, that 'it is a righteous thing with God to recompense tribulation to them which trouble others ; and to them that are troubled, rest, when the Lord Jesus shall shew 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 re- compense tribulation to them that trouble others, and righteous, for his promise' sake, to recompense rest to them that are troubled. Because, then, God is righteous, and keepeth promise for ever, therefore the godly maj- assure themselves that their sufiferings 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 Idngdom, so the godly in Christ Jesus are, through many tribula- tions, 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, 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 anj-heat, when he that sitteth on the throne shall dwell among them ; and the Lamb which is in the midst of the throne shall govern them, and wipe all tears from their eyes,' Rev. vii. 15-] 7, as the Lamb himself witnesseth, ver. 14, touching them that have ' sufl'ercd tribulation, and washed their long robes in the blood of the Lamb.' The tlesh, I know, will suggest and say, In the meanwhile our case is bard, no man with us, every man's hand against us ; we hunger and thirst, we are reviled and perse- cuted, 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 tm-n to our sal- vation ? Be they what they will, how gi-cat 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, 2 Cor. iv. 17, that ' our light afHiction, which is but for a moment, causeth unto ns a far most excellent and an eternal weight of glory.' Here is the fruit and con- sequent of our affliction, glory ; our affliction causeth unto us glorj- ; 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 it 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. How- soever, therefore, when we sull'er any cross, persecu- tion, or trouble, these things, for the time, be giievous and unpleasant unto us, as Heb. xii. 11, ' no chas- tising for the present seemeth to be joyous, but griev- ous,' 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 weiglit of glory,' seeing thej' shall ' turn to our salvation,' let us be of good comfort, whatsoever in this Idud doth befall us. And let us, as the apostle willeth, ' run with patience the race that is set before us, looldiig unto Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross and despised the shame, and is set at the right hand of the throne of God.' And whatsoever om- sufferings be, let it be with us as it was with the apostle, that with him we may say, 2 Cor. i. 5, ' As the sufi'erings of Christ abound in us, so our consola- tion aboundeth through Chi-ist.' Again, here is a good ground and warrant for us against that uncomfortable doctrine of doubting of our salvation. For, if we may assure ourselves that om' sufferings and our wrongs shall turn to our salvation, then may wo assure ourselves of our salvation. Yea, but it will be said, \\'hat an argument and reason is this ! Paul might, therefore we may ! I sa.y it is a good one, because, upon the same gi'ound that he might, we may. Yea, but he might kLow this by the revelation of the Spirit, which now wo are not to look for. True ; but he might also know this out of the holy Scripture, where the Lord hath passed his pro- mise for this, and so we may ; and on the same pro- mise 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, wo have, and full of distrustfulucss we are oftentimes, even the best of us ; but yet j"e see that upon good gi'ound of God's promise, by the example of oui- 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 sutl'er persecution and trouble for Christ his sake, then we may assure our- selves of our salvation, because we may assure our- selves that our sufferings and troubles shall tuni to om- 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 re- vealed by the Spirit in pai'tieular, can be sure of his salvation, but only in an uncertain hope. As this place doth shew, that such of the godly as sufl'er per- secution and trouble may assure themselves that their troubles shall turn to their salvation, and so con- 68 AIRAT ON THE PHILIPPIAXS. [Chap. I. sequently may assm-e themselves of tbeir salvation, so many other places do evidently convince that so many as arc in Chiist Jesus may and ought to assure themselves of theii- 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 apostle's imprisonment, and this practising against him in his imprisonment, could tm-n to his salvation, himself in the next words shews the means to be, the Philippians' prayer, the help of God's Spuit, and his o^^^l hearty and earnest expectation and hope : 'I know, &c., through your prayer,' &c. Of which thi-ee, two, namely, theii- 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 tm-ned his sufterings and wrongs to his salvation. Howbcit, in a general signi- fication of means, we may say, that he knew that by and according to these means this that ho suffered, and that they practised against him, should turn to his salvation. Whence I observe, bow, according to the promise, the sufierings and wrongs of God's children turn to their salvation, namely, by the help of God's Spirit, through the prayer of the church, according to their faith and hope that are troubled and afflicted. For through the prayer of the church, the Spirit of Jesus Christ, v.hich dwelt in him in all fulness, is given unto the godly to help them in then- troubles ; and he, according to their faith and hope in him, if they put their tnist in him, helpcth them, and turneth their sufl'erings and their wTongs unto the best, as it is written, Ps. cxlv. 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 ti-uth, belie\'ing in him, and putting theii- trust in him. And that unto such he is near to such purpose, even thi-ough the prayer of the saints and of the church, may appear by the story of Peter's imprisonment, Acts sii. 5, who being in prison, 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 Spu-it worketh for his chikbeu thi-ough 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 tmni 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 cbm-ch, and according to their faith and hope in Christ Jesus. First, then, bore can be no hope, nor shall be any help unto such as either are out of the church, or ai'e in the chm-ch, but not of the chm-ch. 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 gospel's, to which kind only the promise is made. Nay, unto such aliens from the covenant of promise, then- troubles in this life are but the beginnings of that fearful judgment which in flaming fire is reserved for them against that great day. Secondly, Hence we learn that even unto the godly in Chi-ist Jesus, their sufferings and wrongs tm-n to their salvation, not for any their merits, or through the vu-tue of then- sufferings, but through the prayers of the saints, &c. 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 sufl'er- ings and wrongs he was more abundant than the best that fives is, as that place to the Corinthians sheweth, 2 Cor. xi. Yet he stands not upon them, but that his troubles turn to his salvation, he imputes it to the prayer of the chm-ch, and to the help of God's Spirit, according to the faith and hope which God had wi-ought in him by his Spirit, and by his example teacheth us so to do. Nay, he utterly disclaimeth all merit of salva- tion by affliction, and by his example teacheth us so to do, where he saith, Rom. viii. 18, ' I count that the afflictions of this present time ai-e not worthy of the glory which shall be shewed unto us.' Whence it is plain, that because there is no proportion between the sufl'erings of this life, and the reward of eternal gloiT, therefore the sufl'erings of this life do not merit the reward of eternal glory. Whatsoever therefore any merit-monger shall tell you, touching the merits of our sufl'erings, trust it not ; for it is not for our merits by them that they tiUTQ 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 tm-n to his salvation, through the Philippians' prayer, ^^^leuce I observe the power and efficacv of the prayers of the church, poured out for the afflicted members of Christ Jesus, which is, that through the prayers of the church their troubles tui-n to their salvation. ' The prayer of a righteous man' saith James, chap. v. 16, ' availeth much, if it bo 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 gi-eat power with the Lord, as to save the sick, to stay, or to bring rain, &c., as it is in that place, John xv. 7. Now, if the prayer of one righteous man be of such power with the Lord, how much more the prayer of the church ! Again, chap. xvi. 23, ' If ye abide in me,' saith our Saviour, ' and my words abide in you, ask what ye ^^•ill, and it shall be done unto you.' And again. Mat. xsi. 22, ' Whatsoever ye i-hall ask the Father in my name, he will give it you.* Vek. 19, 20.] LECTURE XVI. 69 And again, ' Whatsoever ye shall ask in prayer, if ye behove, 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 rijjhtcous, of them that are engi-afled into Chi-ist, of them in whom the word " of Christ dvvclleth ; and, secondly, they must be fervent, they must be made in Christ his name, they must be made in faith ; and then, we bciii<;; such, and our prayers being such, whatsoever we shall ask, be it for om-selves or be it for others, we shall receive it. And if the prayers of every such shall have such power with God, much more shall the prayers of the church have such power with God. And, there- fore, ye see how often the apostle rcquesteth the prayers of the church for him. as Eph. vi. 18, Col. iv. 3, 2 Thcss. iii. 1. And in his Epistle to Phile- mon, there he professeth, as here he doth, that he trusteth through their prayers to be given unto them by dehvenince out of his bands, therein 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, see- ing the)- 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 straightway censured, as thinking themselves more holy than other men ; and pubhc prayer so little regarded by some, that very seldom they are present with the congregation in public prayer. I cannot stand of it ; onlj* I sa}', he that ueglecteth (ho means unto grace, ho shaU never liiid grace. Secondly, Hence I observe a dut}' of the church in public prayer, which is, to pray for the afflicted members of Clu-ist Jesus ; for the apostle, in saying that he knew that this should turn to his salvation through their praj-ers, therein slirreth them to pray for him. And sec 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 Spu-it in every needful time of trouble ; thh-dly, 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 strengthen them with strong faith and hope in him ; fifthly, 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 desu'e the chuixh to pray. LECTURE XVI. And hi/ the help of the Holtj Spint of Jesus Christ, n.s I feiveiitly look for mid hope, thai in nothing I shall be ashamed, hut that uilh all confidence, as always, so nou; Christ shall be magnijied in my body, whether it he by life or by death. — Philip. I. 19, 20. ONE thing hence I observe, which is, that not for our prayers, or for the prayers of the church for us, but Ihroiii/h our prayers, and through the prayers of the church for us, the Lord giveth his giace unto us. And therefore the apostle saith, ' I know that this shall turn to my salvation, throwjh j-our prayers,' not for your prayer. And to Philemon, ver. 22, ' I trust through your prayers I shall be given unto you.' Xeither do we ever read that for om- prayers, as for the merit and worth of them, au}' grace is given unto any. Neither do I build this note upon this gi-ound, as if because it is said through, therefore it cannot be Jor our prayers. For I know that we ai-e saved through Jesus Christ, and yet for Jesus Christ, even for his merit's sake, so that the phrase barely consi- dered cannot infer the note ; but hereon it is buildcd, that it is so said through, that neither ever it is, nor can bo said, that for our praj'crs any gi'ace is given unto US. For not for our prayers' sake, not for the merit and worth of our prayers, doth the Lord hear us and grant us our requests, but for the promise' sake, which of his own free grace he hath made unto our prayers. He hath passed his promise, Mat. xsi. 22, that ' whatsoever we shall ask in prayer in his name, if we believe, we shall receive it,' and he hath bidden ns ' ask and we shall receive, seek and we shall find, knock and it shall be opened unto us,' Mat. vii. 7. Because, then, he hath promised gi'ace unto oui' prayers, he is entreated for gi'ace through our prayers. Ask and have ; first ask, and then have ; and the better beggars the greater getters. For it is not with the Lord as with us ; we say a great beggar would have a good naj'-sayer, and unto whom but even now we have given, we love not that they should by and by come again and bog of us. But I say it is not so with the Lord, but of the greatest beggar he is most entreated, and the oftcner 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 thi'ough 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 Lord's will ; often we pray not in faith towards God ; often not in love towards our brethi'en, often coldly, oft<;n hvpocritically ; "70 AIRAT ON THE PHILIPPIANS. [Chap. I. and -n-hen 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 gi'aees upon us, but means only through which we receive gi-aces 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 gi-ace to be bestowed upon us. Let us, as W3 ought, pour out fervent prayers unto the Lord in faith, and in Christ his name, and assm-e wo our- selves 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 ofl'ereth up om- 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 vdW hear us, and 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 as 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 salva- tion : ' I know,' &c. '^^^lere the Spirit is called ' the Spirit of Jesus Christ,' as because of his proceeding fi-om the Son, so because of his dwelling in him in all fulness, as also because Christ sendeth him into our hearts, and h\ him worketh his will in us. And thus, also, and for these causes, I take it, he is called in the Epistle to the Komaus, chap. viii. 9, and ' the Spirit of the Son ' in the Epistle to the Galatians, chap. iv. 5. But, to omit many things which might hero be noted upon this occasion, that the Spirit is called the Spirit of Christ Jesus, because they are not things specially hero intended by the Spirit, the prin- cipal thing to be noted is, that the apostle saith that he knew that this which he suiiered bj- his bands, and by the practices of the wicked, should tm-n 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 suffer- ings 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, helpcth them, and turneth their heaviness into joy, and their sufl'er- ings into the quiet fruit of righteousness in the heavenly places. 'Thou, Lord,' saith the prophet, Ps. XXX. 3, 11, ' hast brought my soul out of the grave : thou hast kept my life fi'om them that go down to the pit. Thou hast turned my heaviaess into joy : and thou hast loosed my sackcloth, and girded me •nith gladness.' Where the prophet sheweth that it is the Lord that helpeth us, and delivereth us when troubles compass us about ; that it is the Lord that lifts us up from the gates of death, and putteth an end unto all our troubles ; that it is the Lord that -n-ipeth all tears fi-om our eyes, and turneth om* heaviness into joy. And so Peter, Acts xii. 17, being delivered out of prison through the praj-ers of the chui'ch, pro- fessed that the Lord had brought him out of prison. Thi-ough their prayers he was dehvcred, but it was the Lord that delivered him ; their prayers were the means, but the Lord was the author of his deliverance. Again, 'Behold,' saith oiu- blessed Saviour, Rev. ii. 10, 'it shall come to pass, that the devil shall cast some of 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 thee the crown of life.' "S^Tiich words were spoken immediately to the church of Smyi-na, but so that they scitc also for our use. Wherein the godlj' are both warned of persecution and affliction which they are to look for in this life, and persuaded likewise by sundry motives not to fear them. 'Be- hold it shall come to pass, that some of you shall be cast into prison ; ' here is the advertisement of such afflictions as they are to sufl'or. But the exhortation is, ' Fear none of those things which ye shall suffer.' And the motives to persuade us not to fear them follow : as, fu'st, who is the contriver of all the per- secutions and troubles which we suffer ? Even the devil : ' The devil shall cast you into prison.' He always kindles the fires of persecution against the church ; as also it is said in another place, Rev. xii. 15, that he ' casts out of his mouth water after the woman, like unto a ilood.' He blows the bellows unto aU 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 bo tried : ' That the trial of om- faith, being more precious than gold that perisheth, though it be tried ^^ith fii-e, may be found to our praise, and honom-, and glory, at the appearing of Jesus Christ,' as the apostle Peter speak- eth, 1 Pet. i. 7. Thirdly, "^Tnat 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. As also the apostle saith, 2 Cor. iv, 17, that our afflictions are but light, and but ' for a moment ' in comparison of that far more excellent and eternal weight of gloi-y which shall be shewed unto us. Lastly, AVhat is the reward of our afflictions'? The reward which our blessed Sa^-iour in mercy promiscth is this, that he will ' give imto us the crown of life.' As also James saith, chap. i. 12, ' Blessed is the man that cndureth temptation ; for when he is tried ho shall receive the crown of life, which the Lord hath promised to all that love him.' Whatsoever, then, our afflictions be, they turn, ye see, to om- salvation, by the help of the Ver. 19, 20.] LECTURE XVI. 71 Loid. Sonu'tinics in the day of trouble be broakctli tlie cords of the wicked, and deUvoreth us ; and some- times lie sutl'ereth tliciu that liatc us to have their wills over us, but sutibreth us not to be tempted above that wo (are) able, but ;,'iveth the issue with tempta- tion, tliat wc may bo able to bear it. And always so ho providctb, that in the end he turneth our troubles to our salvation. He dnth it, even he alone doth it, and none but ho can do it. A point wherein we will all of us seem very loath but to be thoroufjhly persuaded. For, who is ho that will not seem to jjive full assent nuto that truth which hath been delivered, that it is the Lord that helpfth 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 wc 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 oiu' good profes- sion ? \\'henee is it, that in the days of poverty, sickness, or other adversity, we are oppressed with lieaviness, 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 takinj,' out of this lesson would rid us of all such passions when any troubles do assault us. For how could the things cast us down which we know should tm-n to our salvation by the help of God ? Let us now leam it, and let it teach us to fear none of those things which we do or shall suffer ; but see- ing, by his help, all shall turn to our salvation, let us abide faithful unto tiie death. Again, let this teach us, in the day of our trouble, to lift up our eyes unto the Lord. Let others say, as it is in the prophet, Ps. cxxi. 1, ' I will lift up mine eyes unto the hills, from whence cometh my help.' That is, let others look for help from the arm of Uesh, but let us say with the prophet, ' Our help standeth in the name of the Lord, which hath made both hea- ven and earth.' Let others fly unto other means, and never look unto the Lord when troubles do assault them, but let us so use other means, that principally we look unto the Lord, and put our whole trust in him. For, by his help, whatsoever is said or done against us sliall turn to our salvation. And let this be spoken touching the second means in particular, that by the help of God the suUei-ings of the godly shall turn to their salvation. The next means whereof the apostle speaketh, is the means according to which the apostle saitli, this, iy the help of God, and through the Philippiaus' [prayers^ should turn to his salvation, and that is according to his sure hope, ' As I heartily look for,' life, if he glorify God in this Ufe. Whence I observe, what unto a Christian should be the greatest gain of his life, which he should seek, and whereunto he should bend himself in his whole life, and that is the glory of Christ Jesus by a faithful walking in the ways of his calling ; and by providing for things honest before the Lord, and before all men. The glorifying of Christ in his body by living to his glory, should seem such a gain unto him, as that all other things in his life should seem but loss unto him. ^Vllereupon it is that the prophets so often remember us that we were created, formed, and made for the Lord his gloi"y, Isa. shii. 7 ; that our blessed Saviour exhorteth us, saying. Mat. v. 16, ' Let yoiu- light so shine before men, that they may see your good works, and glorify your Father which is in heaven,' &c. ; that our holy apostle likewise exhorteth ns, saying, 1 Cor. x. 31, ' Whether ye eat, or drink, or whatsoever }-e do, do all to the glorj- of God.' Which places shew plainly thus much, that the thing which we are to seek, and whereunto we are to bend ourselves in our whole life, is the gloiT of God, even that he may be glorified in our mortal 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 glorj' of God, that he might shew his glory in us, and that we again might glorify him in the laud 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. vi. 20, we must glorify God, even him whose we are, in oiu- bodies and in our spirits ; henceforth we must not hve unto ourselves, but unto him and his gloiy, ' 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 om- calling be ; by keeping our vessels holy unto the Lord, and pure from all iilthi- ness of corruption ; by conforming our wills in all obedience unto his will, and by living soberh-, and righteously, and godly in this present world. All which our apostle comprchcudeth in a ' conversation which becometh the gospel of Christ ; ' and Peter, 1 Pet. ii. 12, in an honest conversation, where he Baith, ' Have your conversation honest among the Gen- tiles, 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 ns, this is a point which we must look unto. And how may this be ? By having our conver- sation honest ; that is, by so walking and living, as before was mentioned. This, then, should teach us so to look unto our ways in our whole hfe, 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 here in the body, then should we in all things seek it, and by no means do anything 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 wo in nothing dishonour our God throughout our whole life ? If every man should but look how faithfully ho 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 then- calling are, that God maj- be glorified by them ; if eveiy man shall but look how watchful ho is over his own body, that it be not defiled with the cor- ruptions which are in the world thiough 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 shaU 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 where- by 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 tnith, that whom in om' whole life by all means we should glorify, against him our whole life is a continual rebeUion. 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 honom' to others which is due unto God alone, and so make other gods unto oiu'selves besides him ? Do not manj- in the worship of God use superstitious rites, and will-wor- ships, which God never commanded, and so sin against the second commandment ? Do we not often abuse the name of God in peijm-ies, 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 labom- on that day, many with riotous banqueting on that day, many with unlawful gaming on that day, and most of us with neglect of sucli holy duties as on that day were to be performed ? Look idso 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 brethren, by false weights and measures. In- sell- ing naughty wares, by bribes and extortion, by simonj' and usury, by deceitful and WTongful dealing ? Do we not often lie one unto another, and so smother tho troth that it can never come to light ? Do we not abound with sinful lusts, inordinate aflections, ungodly desires, and unruly motions ? True it is which the prophet saith, Hos. iv. 2, that ' by fyiug, and swear- ing, 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 76 AIRAT ON THE PHILIPPIANS. [Chap. I. rather Chiist is unto us iu life a loss. His glors' 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 mj- words might justly be re- proved. Beloved, it is enough that we have spent the time past of our Ufe in ungodliness and imright- eousness, it is enough that hitherto we have not glorified God iu our mortal bodies as we ought. Let us here- after make straight steps unto the Lord, and let us hve unto his glory, in whose glory is our hfe. Let us so make account that we live, if we live to his gloiT ; and, whatsoever others count their gain, let us count his gloiy om- greatest gain. The third thing which here I notice is, that the apostle saith, that Christ is unto him in death advan- tage ; whereb}" he meaueth, that if he die, and by his constancy in his death bring glory unto Chi-ist, 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 glori- fied by his death ; and then if he die, so that in his death God have his glory, welcome death whensoever and whatsoever, violent or natural. AMiat saith oui' blessed Saviom'? Luke xii. 50, ' I must,' saith he, 'be baptized with a baptism, and how am I grieved till it be ended !' In which words he shewed his gi-eat 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 fh-e throughout the work!, and this tii-e was already kindled by the preach- ing of the gospel, he signified likewise that before his passion the gospel should not be pubhshed through- out the world. And therefore, that he desu-ed to die was, that the gospel might the sooner be preached throughout the world. Here, then, ye see what it was that the Son of God reckoned upon his death, namely, the glory of God by the pubUshing of the gospel thi-oughout the world. And, because he longed after this, he longed after death. What also saith our holy apostle ? Phihp. ii. 17, ' Though,' saith he, ' I be offered up upon the sacrifice and service of your faith, I am glad, and rejoice mth 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 his glory, that their faith thereby might be con- firmed. 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 om- death be as the death of his saints, that our death be in the Lord, and then we may rejoice and be glad in it. For as the prophet saith, Ps. csvi. 13, ' Right dear and precious in the sight of the Lord is the death of the saints.' And, as our Saviour saith, llev. xiv. 13, ' Blessed are the dead that die iu the Lord.' Hence, then, we may learn, why it is that we are many of us so unwilling to die. If persecution arise because of the word, and tii'e and faggot be the portion for us to drink, it is no need to bid ns to flj-, but we run, and we turn, and turn, and turn again, rather than we will bmTi. H any sickness seize upon us, by and by we so shiink, and are so afi'aid of death, that what- soever 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 coimt of no vantage in death, because Chi-ist is not unto us advantage in death ? We never bethink our- selves. Shall God be glorified by my death ? Shall the saints' hearts be strengthened by my constancy, and my patience Ln 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 gi-ave, and be no more seen ; the teiTors of death are upon me, and who shah deliver me ? And thus death triumpheth over us, whereas upon the other cogitations, we should triumph over death. Ye know the story of Nabal, of whom it is said, that when his wife told him I)a^•id's vrords, his heart died within him, and he was hke a stone, 1 Sam. xsv. 37. So is it with many of us ; when any summons of death come fortb 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 om- 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 wiUingh- die, whensoever our death might be to God's glory. But setting apart all care of God's gloiy by life or by death, we mind only the pleasm-es and profits of this hfe, which have an end in death, and therefore are unwilling to die. In the terrors of death, then will wo not fear death ? Let me die the death of the righteous, and I will not fear what death can do unto me. Let Chiist Jesus be glorified by my death, and then let death come in fii'e, in sword, in famine, iu pestilence, in what tenible 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 soever, and in what sort soever 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 indiflerent unto either death or life, namely, if Chiist be unto us both in hfe and in death advantage ; secondly, that the vantage whereof we are to make reckoning iu om- life is, that Christ Jesus may be glorified by oiu life ; and thii-dly, that the vantage whereof we are to make reckoning in om- death is, that Christ Jesus may be glorified by our death. Ver. 22.] LKCTURE XVII. / / Now, upon this occasion that he had said that ho was very iiulifl'erout unto eitlior lifo or doatli, because Christ was unto him both in life and in death advan- tage, tlie apostle maketh a little digression, and disputeth the point whether were better for him to choose life or death. And first, in this verso he movcth the doubt, and answereth it in these words, ' And whether,' &c. AMiich words, I know, are diversely read ; but the words bearing well this read- ing, I follow it, as both best opening the apostle's meaning, and best sorting with that which foUoweth. 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 arc much ditl'ercnt. For to live after the flesh, is to follow the filthj- lusts of tlie flesh, and to live in the flesh, is only to live in this frail body. The doubt then 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 kuoweth not what to choose, life or death. Being, in his case, in prison, a man would have thought this choice wpuld 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 beai- towards the Philippians, that weighing the gi-eat comfort which ho should have by his death, with the gi-eat profit which they should have by his life, he Imew not what to choose. Whence I observe, first, the gi'eat love wliich ought to be in the pastor towards his people, and the gi-eat desire which he ought to have of their profit and com- fort. Even in case of his greatest comfort, joined with their loss and heaviness, it should much pei-plex him what to choose, his or their present comfort. Yo know that of Closes, Exod. xxxii. 32, where he prayeth the Lord either to pardon his people their sins, or to raze him out of the book of hfe. And that of Paul, Rom. ix. 8, where he wished himself to be separated from Christ for his brethren, which were his kinsmen according to the flesh. Thev 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 shewed how greatly God's glory [is] in the people's good. And true is that of the apostle, 1 Cor. xiii. 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 ntter rection,* rather than that his people should not be gained unto Christ. But this, I say, that even in case of his and tlicir salvation, for the love of his people, he is to be perpkwed how soon to wish his salvation by his dissolution, because however his present comfort should be gained by 1 is present dis- solution, yet their salvation should be furthered by his longer contunumce in the body. A point which doth nf)t much perplex many pastors. For too many such there are, as neither caring for their own salvation, nor their people's, 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 wh.ich hero 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 eveiy hand, that neither we desire to die in respect of the giiefs 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 gi-iefs of his life, he might have desired death ; and again, in respect of the fear of death, he might have desired life. Yet even then such joy and comfort he found on even' side, which waj- soever he looked, to life or death, that he knew not whether of them to choose. And where was the reason ? Though his case was hard, yet he was at peace with God, and had faith, and a good conscience. Far othei-wise it is with many in our day, who see nothing but matter of discontentment and discomfort, both in Ufe and in death. If either promotion fall not upon them according to their desire, or if crosses fall upon them otherwise than they desire, then thev grow malcontented, they care not to live, and yet they joj- not in death. Such are thej- 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 Chi-ist Jesus ; let us keep a good con- science in all things, and this shall make both hfe and death comfortable unto us. * Qu. ' rc-joction ' ?— Ed. LECTURE XVIIL* And whether to lire in the fiesh were profitable for me, and what to choose, I know not. — Philip. I. 22. K OW upon this occasion that he had said, that he was verv indiflfereut unto either life or death, because Christ was unto him both in life and in death advantage, the apostle maketh a little digression, and * It will lie noticed that several paragraphs at the beginning of this lecture are a simple repetition of those at the closo of the preceding.— Ed. 78 AXRAY ON THE PHILIPPIAXS. [Chap. I. dispnteth the point whcthei' were better for him to choose, life or death. And first, in this verse he nioveth the doubt, and also answereth it in these words, ' And whether,' &c. And secondly, he bringeth reasons for either part, fii-st, 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 choose life, verse 24. So that the strait was hai-d, whether for his own greater good he were now to choose death, or for their gi-eater good he were to choose longer life. The words where the doubt is moved are diversely read, but they bearing well this reading, I follow it, as both best opening the apostle's meaning, and best sorting with that which followeth. The doubt is, whether to Uve 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 com- fort in death, and such joy in hfe, that he knew not which rather to choose. And again, such a love he did bear towards the Philippians, that, weighing the gi'eat comfort which he should have by his death with the gi-eat profit which they should have by his life, he knew not what to choose — that which should be to his gi-eater comfort, or that which should be to their greater profit. Whence, first, I obseiwe the gi-eat love which ought to be in the pastor towards his people, and the great desu'e which he ought to have of their profit and com- fort. 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. Ye know that of Moses, Exod. xsxii. 32, 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, Kom. ix. 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 hfe, and the other that he could not be separated from Christ ; but therein thej- shewed abundantly how greatly they loved their people, and desired then- 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 peii^lexed how soon to wish his salvation by his dissolution ; because, howsoever his present comfort might be gained by his present dissolution, yet their salvatioti 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 then- own salvation nor for their people's, 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 press- ing of it might concern any here, I beseech them, in the fear of the Lord, to think farther of it with them- selves. 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 desu-e 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 conscience and against his hfe ; so that his untoward state was vei-y hard, and such that in respect of the griefs of his Hfe he might have desu'ed death ; and again, in respect of the fear of death, he might have desired life. Yet even then, which way soever he looked, to hfe 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 thi-ough Jesus Christ his Lord ; he was strong in the faith of Christ Jesus, whom God set forth to be a reconciliation thi-ough 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 neither for the grief of life, nor for the fear of death, ■wnshed he the one or the other, but as either might make more for God's glory he was indifi'erent unto either. Far otherwise it is with many in om- day, who see nothing 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 accord- ing to our desne, or if crosses fall upon us otherwise than we desu-e, then we gi-ow malcontented, 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, l\v sickness, by the sword, by the pestilence, or any other way, so we shrug and shiink for fear of death, that like unto Nabal, if we surmise any danger of death, bj' and by our heai'ts faint and ' die within us, and we become like stones,' 1 Sam. XXV. 37. No comfort or contentment a gi'eat 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 mysteiy of faith in a good conscience. We feel no comfort in om- God thi'ough our recouciliatiou by Jesus Clu-ist, we want a sound and a lively faith, whereby we should take hold of the promises of God made in Christ Jesus, I Ver. 22] LECTURE XVIII. 79 ami a bad conscience so troubles us, that all is dis- ijiiietcd 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, and let us keep a good conscience in all things, and this shall make both Ufe and death comfortable unto us ; whatsoever our outwai'd 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 desir- ing to be loosed from the prison of this body, or to depart out of the eai'thly house of this tabernacle, for so the word u^cOZaai 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 niinistrj'. The former reason concerneth himself, and his own good ; the latter concerneth the Philip- pians, and their good. In the former is signified his great desu-e to remove out of the body, and to dwell with the Lord ; in the latter is signified his gi'eat desire to abide in the body for their fiu-therance, 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 perjilexed, that he knew not what to choose, life or death ; death for his own present good, or life for then- fm'ther good. Now the thing which in the fonucr reason I note is, that the apostle desu-cd even with a great desire to be loosed from the prison of his body, or to depart 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, than to live in the body. Whence I obseiTe, that a Chris- tian, in respect of himself, is rather to desire to die than to Uve, to depart out of the bodj% than to abide in the body. Unto the proof of this point out of this place, add also that other of om- apostle, 2 Cor. v. 8, ■where to the same purjjose, and in the same words almost, he saith thus, ' We love rather to remove out of the body, and to dwell with the Lord.' And that good old Simeon ye know, when once he had seen the Messias which was promised, then he desired with all his heart to die, saying, Luke ii. 29, ' Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thj' salvation ;' as if he should have said, Now that I have seen the promised Messias, the sweet Saviour of the world, now indeed I desire rather to die than to hve. Yea, but was it not a gi-cat fault in Job that ho desired rather to die than to live, when in the bitterness of his soul he cried and said, Job iii. 11, vi. 9, vii. 15, ' Why died I not in my birth ? or why died I not when I came out of the womb ? Oh that God would destroy mo ; that he would let his hand go and cut me otf. My snul chooseth rather to be strangled and to die, than to be in my bones.' Yes, indeed, this was a great fault in Job thus impatiently to break out, and to search for death more than for treasures. Neither is any man, be his crosses or troubles never so gi'eat, never so many, through impatience, and because he is weary of his life, to wish ratlier to die than t(i live ; much less is he, with cursed ^Vhithophel 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 God's into oirr own hands. A Christian, therefore, in respect of himself, is to desire rather to die than 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, di^ath in itself, and in its own nature, is so terrible, that David being in great heavi- ness and distress by reason of Saul's cruelty, expressed it thus saving, Ps. Iv. 5, ' The terrors of death ai'e 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 rewai-d or wages of sin. How then do we say, that a Christian in respect of himself, is to desire ratlur to die than to live "? We must understand that a Christian is to desire rather to die than to live. But how ? Not simply rather to die than to Uve, but so as Paul did, rather to die and to be with Christ than 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 than to die ; but he saith, ' to die, and to be with Christ.' Are we not then, while we Uve here in the body, with Christ, and Christ with us ? If we will speak as the Scrip- ture usually doth, we are not. While we hve 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, 80 AIEAY OX THE PHILIPPIANS. i^CHAP. I. after the separation of the soul from the body, we do in soul enjoy the continual presence of Christ in hea- yen, where he sitteth at the right hand of the thi-one of God ; eyen as the apostle witnesseth, where he saith, 2 Cor. y. 6, ' Whiles we are at home in the body, we are absent from the Lord,' not fi-om being in the Lord, but from dwelUng with the Lord in the heayenly places. So that, first, om- earthly bouse of this tabernacle mast 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 than to liye, the meaning is, that he is rather to deshe the separation of his soul from his body, and in soul to be with Christ, y.here he is as man, till he may, both in soul and body, be there with him for ever, than to live in the body. And the reasons are plain and cleai- : as, first, be- cause Christ is the husband, and we the spouse, if we belong unto Christ, Eph. y. 32. As, then, it is better for the spouse to live with her husband than to liye apart from her husband, so is it better for us to be loosed and to be with Chiist, than to Hye in the body. Secondly, because hcayen is oui' home, and here we are butpilgiims and strangers, Heb. xi. 18. As, then, it is better to be at home than where we are but pil- grims and strangers, so is it better for ns to be loosed and to be with Christ, than to Hye in the body. Thirdly, because it is better for the soul to be joined imto Christ than unto a sinful body : for, as Da^id saith of Meshech, and of the tents of Kedar, Ps. csx. 5, ' Woe is me that I am constrained to dwell in Meshech, and to have mine habitation among the tents of Ke- dar,' so may the soul say of the body, AVoe is me that I am constrained to dwell in this sinful body ; better it were for me to be joined imto Christ. Fourthly, because the body is as a prison of the soul, wherein it wanteth free liberty to do what it would and should. As, then, it is better to be out of prison, and to hve at liberty, so is it better to die, and to bo with Chi-ist, than to hye in the body. Fftbly, 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 abo- lished. As, then, it is better to know, to love, to Uve, to joy, &c., 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 tbe 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 ; for ' man that is born of a woman is but of short continuance, and full of trouble,' as Job speaketh, Job xiv. 1 ; yea, his life is as a warfare, as the same Job speaketh, vii. 1, and as om* Saviour speaketh. Mat. yi. 34, 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 : even so, saith the Spfrit, for they rest fi-om their labours, and their works follow them,' Rev. xiv. 13. They rest from their labours, inasmuch as all tears are wiped from their eyes ; no more death, nor sorrow, nor crying, nor jiain, doth take hold of them ; and their works foUow them, inasmuch as they are had in remembrance before God, when all other things of om- life leave us and forsake us. I spare to enlarge this point furLher at this time. Ye may easily conceive what might be added. Let this serve for a just reproof of them that are unwiUiug to die. For come now, and let us reason the case together, '\^^lat 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 cor- ruptible body, but as ragged and rotten clothes where- with we are clothed ? AVhy should we not, then, be willing to be shifted of those clothes, of this mortal and corruptible body, and to be clothed with oiu' house which is fi-om heaven, even with incorruptiou and immortality ? Again, what man is there among you, that, if he were in prison, would not be wilhng 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 Ubertv till it retui-n 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 ? WTiy should we not then be willing to remove out of this prison of the body, and to be received into the glorious hberty of the sons of God '? or to loose anchor fi-om this land, wherein we are but strangers, and by death to sail towards heaven, where is om- home and our abiding city ? AMicre should the members joy to be but with then- head ? where should the spouse desire to be but with her husband ? where should man, whose breath is in his nostrils, dehght to be, but with him that is his Ufe, to see him as he is, and to live in his continual presence ? Surely, whosoever thou art that art unwill- ing 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 Cln-ist is the husband of the church, that Christ is the life of his body, that in the presence of Christ there is ftil- ness of joy and hfe for evermore ; for then wouldst thou willingly desfre 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 imto them, so that in their death there were indeed no difl'erence, or if after death there remained nothing but fearful expecta- tion of judgment, then indeed thou hadst some reason to be unwilling to die. But now that Chi-ist by death hath triumphed over death, and made death unto thee Ver. 23.] LECTURE XIX. 81 {if thon belong unto him) a passage unto life without death, uuto joy without soitow, unto all blessedness without any misery, why shouldst thoa 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 wh}' we should fear death, and great cause there is why wc should embrace death. Let us therefore never fear death, nor bo unwilling to die, but whenso- ever the Lord his will is, let us be willing to be loosed, and to be with Christ, which is best of all. LECTURE XIX. Desiriiiy to he loosed, mul to be with Christ, tthich (s best of all. — PuiLir. I. 23. 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 to- gether, as the soul and the body, so no man is to desire that the things which God hath coupled be sundered, and therefore uo Chi-istian 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 gloiy. So it is to be understood of Elias. 1 Kings xix. 4, that he deshed to die when he prayed and said, ' It is enough : 0 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 he desired, but because ho desireth to be with Christ. So that the thing which a Christian desireth simply and in itself is to be with Chi'ist, 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 Uve. 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 in- tended. The apostle desireth to be loosed and to be with Christ. To be loosed; why? That he might be with Christ. WTience I observe, that the death of God's saiats is nothing else but a departure of the soul out of the body unto heaven, where Christ sittcth 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 resun-ection 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 into the hands of him that gave them, sajing as he did, Luke sxiii. -16, ' Father, into thine hands I commend my spirit.' So we read that that holy martyr Stephen, when he was stoned, called on God and said, ' Lord Jesus, receive my spirit," Acts vii. 59. And in death it is the very ordinary prayer of all God's saints ; wherein they plainly shew their thorough persuasion that in death their souls are received by tlae Father of spirits into the heavenly habitations, there to be joined unto Christ Jesus. Contrariwise, the death of the wicked and ungodlj' of the earth is nothing else but a depar- tui'e of the soul out of the body unto hell, there to bo with the devil and his angels. Examples of both we have in the beggar and the rich man, Luke xvi. 22, whose deaths, unto the one was the departure of his soul out of his bodj' into heaven, but unto the other the departure of his soul out of his body into hell. Or if the persons of those prove not strongly enough, take, for example, the death of the two thieves which were hanged with om- blessed Saviour on the cross, unto the one of which Jesus said, that that day he should be with him in paradise, but unto the other that railed on him, his death doubtless was a down- fall into hell, Luke xxiii. 43. 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 childi-en of men and the condition of beasts is even as one condition unto them ; that when man dieth he retumeth wholly unto the dust, and hath no more fruit of all the travails that he hath taken under the sun. Thus, indeed, sensual man, following only the judgment 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 ono breath, and in death there is no excellency of m.an 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. Mat. xxii. 32, that he is ' the God of Abraham, 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 Uving. Living ? How ? In their souls with God. Dead they are in respect of the separa- tion of their souls from tneir bodies. But forasmuch as the earthly house of their tabernacle bemg destroyed. 82 AIRAT ON THE PHILIPPIANS. [Chap. I. they have a building given of God, that is, a house not made with hands, but eternal in the heavens, as the apostle wituesseth even of all the saints of God, 2 Cor. V. 1 ; therefore they are still hving in their souls with God, in theu- heavenly habitations. How- soever, then, the bodies of men be mortal, and in death go down unto the dust whence fu-st 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 than 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 loosing 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 fi-om the bodies of men sheweth that the souls are immortal. Again, in death the saints of God are loosed that they may be with Christ ; after death, then, thev are with with Christ, not in the body, for that descendeth unto the grave, there to rest until the resurrection. In Boul then. In death, then, the souls of God's saints pass out of the body unto heaven, there to be with Christ. Aud, therefore, far be it from us to think that in death, as of beast, so of man there is utterly an end, and an entii-e return imto the dust. And yet so we live, a gi'eat 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 chamber- ing and wantonness, in gluttony and drunkenness, in strife and envy ? Do we not even glut ourselves vriih sporting and pleasui'e, and sundiy 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 hfe, a gi'eat 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 maj- not live unto om'selves, nor give our mem- bers 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 th-at if we die the death of the saints, we shall die to hve 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 fi-om the body, aud 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, Acts i. 25, go to their ' own place,' even the place of the damned. ■Where, then, is purgatoiy ? 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 purgator}-. 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. ' He that believeth ' (saith our Saviour Christ) ' hath eternal Ufe,' John iii. 15. He that believeth ; what ? He that bath such a measure of faith, he that hath such a degi-ee of perfection of faith ? No ; but he that believeth truly, though weakly and imperfectly, he hath eternal life ; even Hving 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 fi'uition. Again, I demand, touching this third sort of men, where doth the apostle ever exempt himself from the number of imperfect men ? where doth he ever coimt himself perfect ? Nay, in this epistle he plainly denieth it, Phil. iii. 12 ; and both there, and often elsewhere, signilieth his endeavouring and contending after perfection. And yet, being loosed, he speaketh not of going into pur- gatoiT, but of bemg ^vitb Christ. Thus, then, we teach, that all that die, die either in the faith of Christ, and 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 thii'd place, it is a devised dream, and clearly confuted by the Scriptm-es. The sum of all this is, the souls of God's saints, being loosed from the body, are with Chi-ist ; therefore we ai-e neither to think that, when man dieth, he wholly retiuneth to the dust, nor yet that he goeth imto purgatory. Another thing yet farther here I note, which is, that the apostle desired to be with Christ. '\Miere 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. v. 6, that ' whiles we are at home in the body, we are absent from the Lord.' "WTiile we live, then, here in the bodj-, 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. Mat. xsviii. 20, ' I am with you alwaj-s until the end of the world.' But touching his corporal presence, he hath said, John xii. 8, ' The poor always ye have with j-on, but me ye shall not have always.' This, then, servetb for the confutation of the cor- poral 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 man}- as come unto that holy supper, having on their wedding gannent, and ha«ng VEit 23] LECTURE XIX. 83 duly examiued themselves touching their faith towards God, their repeotauco 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 spii-itualiy Christ is given unto us, and taken of us to be one with us and wo 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 wo are present before the Lord, so that accordingly we must prepai'c ourselves to the reverend receiving of those holy mysteries ; which, in this place at this time, I add, because it is hkely that man}- hero present purpose to-morrow to communicate at that holy table. But for Christ his coi-poral 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 desu-ed 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 Chi'ist, even to enjoy his corporal presence. If, then, that he might enjoy his corporal presence, first he must be loosed, then 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 sacra- ment. I have stayed longer upon these points than I pui-posed. Let us now proceed unto that which folio weth. Nererthclcss. Hitherto we have spoken of the apostle's desire in respect of himself, which was to be loosed and to be with Christ, which was best of all for him. Now folio weth 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 the 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 strait on both sides, whether to choose that which is best for me, or that which is more needful for vou, in mv 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 glorj- and our brethren's good. Had it not been the best for Abraham that Isaac his son should have lived, in whom it was promised that all the nations of the earth should be blessed? Gen. xxii. 10. No doubt he desired it, even from his soul. Hut when the Lord required him to be oU'ered for a burnt 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 tho glory of the Lord, and therefore addressed himself unto his commandment. So, no doubt, it was far tho 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, and therefore prayed the Lord, either to pardon tho people that had sinned, or to raze him out of the book that he had wi-itten, Exod. xxxii. 32. 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 where- iuto he was ingi-afted. 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 ho brake out and said. Rom. ix. 3, ' I would wish myself separated fi'om Christ for my brethi-cn, 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, than 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 requi- site and needful for God's glory, then are we to desire to be in the body. Good for the church, and good for the common- weal it would be, if men could thus frame their desires, not always to run upon that which is best for them- selves, 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 oh, things were never so bad, never so much amiss in church or in commonweal. And where is the cause ? Even within oirrselves. 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 glorj" 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 easy 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, never- theless this is better for me, and near is my coat, but 84 AIBAY ON THE PHILIPPIANS. [Chap. I. 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 childi-en, 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 than were our apostle's. 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 aU 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 glorj' and the good of his church, and set liis desire 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 gloi-y, and the good of the com- monweal, 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 : ' Look not every man,' saith our apostle, Philip, ii. 4, ' 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. LECTUEE XX. Nevertheless to abide in the flesh is more needful for you. Andthis I am sure of, that I shall abide, and with you all continue, for the furtherance and joy of your failh ; thai you may more abundantly rejoice in Jesus Christ for me, by my cominy to you again. — Philip. I. 24—26. ANOTHER thing yet there is, which here is to be noted; and thatis, that theapostle saith, that it is more needful for the Philippians that he hve longer, than that he be loosed. Whence I observe, that the long life of the faithful pastor is very needful for the church, and the blessing of God on it. A plain proof whereof we have in the example of Jehoiada, touching whom it is said, 2 Chi-on. xxiv. 2, 17, that ' Joash did uprightly in the sight 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 hearkened imto 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, then Joash the king, and Judah with him, revolted from the true service of the Lord, and fell into idolatry. And therefore the Lord, purposing to visit the iniquities of Judah and Jerusalem upon them, threateneth, Isa. iii. 2, to take away from them tire 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 dis- cipline, from amongst them, and bring an utter con- fusion 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, then, ye see that the continu- ance 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 fiiithful pastor's hfe. 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, and lead them forth unto green pastures, and unto the soft running waters, then surelj' it is a great blessing of the Lord to deliver the sheep from such a shepherd, and to cut him oil' from feeding his people. And therefore the Lord, promising in mercy to visit his dispersed flock, speaketh thus unto them by his prophet, Ezek. xxxiv. 10, ' Behold, I come against the shepherds ; and wOl require my sheep at their hands, and cause them to cease from feeding the sheep ; neither shall the shep- herds feed themselves any more : for I will deliver my sheep from theu- 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 dehvcr them from him, and to cause him to cease from feeding them, whether by death or how else soever, 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 afl'ectcd 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 Ver. 24-26.] LECTURE XX. 85 blessing. Other duties many towards thorn on jour behalf, arc commanded, as obedience, where it is said, Heb. xiii. 17, ' Obey them that have the oversight of yon, and submit j-om-selves ;' and lo%'o, as where it is said, 1 Thes. v. 12, 13, ' ICnow them that labour among jou, and are over you in the Lord, and ad- monish you, and have them in singular love, for their work's sake ;' and maintenance, as where it is said, Gal. vi. G, ' Let him that is taught in the word make him that hath taught him partaker of all his goods.' Whereunto yc arc also to add this duty towards tl>em, even to pray for the coutiiuiauce of their life long amongst you. And surely, if either yc consider the blessing which ye have by the enjov'ing 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 llesh amongst you. For what if, after such a faithful pastor, should succeed an idle shepherd, 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 foUoweth darkness ? How great cause, then, should ye have to wail and lament, and, with Jeremiah, to say, ' How is the gold become so dim ? ' AVhile, then, ye have them, how ought ye to pray for them, that long ye may have thtm, and enjoy the benefits of their labours. But how fiu- 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 docti'ine, one that keeps nothing back from us, but faithfully de- livers unto us the whole counsel of the Lord ; we are so far fi-om praying for the continuance of his life, that by all means we labour to make him weary of his hfe. If we have such a pastor as neither can nor will teach us in the wholesome word of ti-utb, one that will sufler us to go on in our sins, and never awake us out of our dead sleep of security, one that wUl sow pillows under oui- elbows, and cry, Peace, peace, when there is no peace, one that wLU sort him- self unto oiu' manners, and apply himself unto our humours, he is a man lit f(U' 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 judgments 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 Stephen, in the application of his doctrine, he shall come upon us, and say, ' Ye stifl'-necked and of nneircumcised hearts and eai-s, 3 e have alwavs resisted the Holy Ghost ; as your fathers did, so do ye ; ' if, with the apostle, he shall rebuke us, and say, ' 0 foolish people, who hath bewitched jou, 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 hoary scalp of him that goeth on in his wickedness, and laj' the axe to the root of our sins : him we can by no means endure, he is a contentious man, a seditious man, a schisma- tical 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 dehver us, we love and like ; and him, in the continuance of whose life were a blessing of the Lord upon us, we cannot away with. So greatly are wo in love with our sins and ignorance, and so little do wo love knowledge and the things that belong unto oui- peace. But, beloved, I persuade mj-self better things of a groat many of you. As already you do, so continue to have them that labour amongst vou in singular love, for their work's sake. Let the feet of them that bring you the gospel of Christ Jesus be beautiful unto you. Count the life of your faith- ful teacher a blessing of the Lord upon you, and pray ye unto the Lord, when yc have such a blessing, for the continuance thereof unto you. This blessing is need- ful 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 ob- sen'cd from the reasons which made the apostle doubt what to choose, whether to live in the bodj' or to remove out of the body. It followeth. Anil this am I sure of, &c. In the apostle's nar- ration, which began at the 12th verse, first the apostle told us what success his bands had already had, and then what success he hoped they should have. Touch- ing the success which they should have, we have heard that the apostle certainlj- looked for, and hoped that they should turn to the salvation of his soul, through his constancy in his bands, whether it wore 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 be deUvered out of prison, and be restored to them again. And withal he tells them wherefore God would now deliver him, and have him yet to live longer, which was for these two ends: 1, for their furtherance and joy of their faith, i.e. that by his ministry they might be confii-med in the faith, and thereby have their joy increased ; and, 2, that they might more abundantly rejoice, &c., i.e. that they, seeing the mighty power of Christ in dehveriug him fi-om the mouth of the hon, might more abundantly rejoice in Christ, the author of his dehverance, 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 PhiUppians yet for some time longer. Whence I observe that the apostle, in his first impri- sonment 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 86 AIRAY ON THE PHILIPPIANS. [Chap. I. which the apostle useth {'jri'Troidiic olha) shew that he knew so certainh' that he should be delivered, as he could not otherwise but by the revelation of the Spi- rit. And in the Epistle to Timothy, 2 Tim. iv. 17, in plain words he professeth 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 there- abouts, he preached the gospel, and then retm-ning to Eome again, was slain by Nero, about the 1-lth year of his reign. Which may serve to encourage the fiiithful 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 ■nill he try us or deliver us. Let us there- fore 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, Ps. 1. 15, ' call upon him in the day of our trouble,' 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 desu-e, but that he may be glorified in om- 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 fm-therance and joy of their faith, that their faith by his ministry might be ftirthered, and so their joy in the Holy Ghost increased. Whence I observe wherefore the Christian's life in general, and the minister's life in particular, is pre- served and continued here on earth ; and that is, the Christian's fife in general is preserved and continued for the glory of the Lord, and the minister's 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 imto him. Acts sxiii. 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 agamst thy life in Jeru- salem, yet fear not, I must yet have farther gloiy by Uiy fife ; as thou hast testified of me in Jerusalem, and there brought glory unto my name, so shall thy hfe be' preseiwed and continued, to the farther glory of my name, by thy testimony of me at Rome. And so is every Christian, when he is delivered from any peril of sickness, enemies, or the like, to resolve with him- self that his hfe is presers'cd and continued for the farther glory of his God ; and every minister in par- ticular, that his life is preserved and continued for the farther good of God's church, and for the profit of his people by the work of his ministry. The point is clcM' enough, and needeth not any large confirmation. This may serve, first, for the instruction of all Christians in general, and of the ministers in parti- cular. Of all Christians in general, to teach even all of us to Uve 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 life, we are ever to be looking unto this end. Of ministers in particular, to teach them to spend willingly their whole strength and their life in the work of their ministry, 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 theii- 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 plea- sures ? as would have everybody to serve their turn, and care not for others ? as desire to live rather to get goods than to do any good ? For such there are as so live, as if they were to live unto themselves, and not unto the gloi-y of God ; as if the hfe of others were to be for their good, and their hfe not for the good of any others ; as if they were to scrape as much unto themselves as they could, and not to do any good unto any other. Nay, I add further, that such there are as so Uve, as if in their life they were to seiwe sin in the lusts thereof ; as if they were to live by the spoil, and hurt, and loss of 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 gloiT, or rather as men op- posing themselves unto everything that niaj' make for God's glory. What shall we say, like-nise, unto such in the ministry as feed themselves, but not the flock ; as seek their own, and not that which is Jesus Christ's ; as do more hann 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, wiU not put their hand imto 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 theii- people ? Nay, surely this also servcth for their just reproof, as men abusing that use which God giveth them of life. But, on the other side, it serveth for the gi-eat comfort of all them, be they Christians in general, or ministers in particular, whose life serves for the good of the church. For what gi'cater comfort, if we be ministers, can we have of our life, than that by our life the saints' hearts be stablishcd in the faith, the joy of the faithful be fulfilled, the church of Christ Jesus be builded, the truth of Christ Jesus be main- tained, the mouth of all gainsay ers be stopped, and our people kept a chaste spouse unto the Lord '? Or what gi'eater comfort can we have of our life, what- soever we be, (ban that by our life the Lord be glori- Ykr. 2t-2G.] LECTURE XX. 87 I fieJ, the good of our brethren procuroil, and the cominouwealth bettered ? Surely so may the minis- ter, and every Christian, make account that he liveth, if ho hvc unto God and to his brethren's good ; and so may he joy in the continuance of his hfe, if ho look unto the end wherefore it is continued. ^Vhat- soever therefore wo be, let us remember that wo are to live imto 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 brethren. And as we are b}' our calling ministers or others, so let us labour that our abode in the llcsb, and continuance in hfe, may be to the furtherance, and joy, and comfort of our brethren in everything that is good. And let this be spoken, touching the end wherefore the life of Christians in general, 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 teach us over to look unto the end wherefore our life is continued upon earth, so for the reproof of such as whose life doth no good, and for the comfort of such whose life serves for the good ot the church. Now followeth the other end wherefore the apostle saith he should abide, and with them all continue, viz., that they, seeing the mighty power of Christ Jesus in delivering him from the mouth of the lion, from the cruelty of Nero, might more abundantly re- joice in him, in w'hom already' they did rejoice, for saving him from death, and bringing him 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 amongst them ; their joy should even abound in Christ Jesus, as in his gi'eat blessing and mercy upon them. So we read, 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. Acts xii. 12, insomuch that it is said of the maid that came to the door, when Peter knocked at the entry door, that ' she opened not the entry door for gladness,' ver. 14, as one so sui-prised with joy that she could not rest till she had told it ; and when the door was opened, and the rest saw, it is said of them that ' they were astonied,' ver. 16, 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 fi-eed fi'om trouble or danger, and his life or liberty is continued unto them; for whether it bo life or liberty that is granted unto him, it is for their sakes over whom the Lord hath made him overseer ; and therefore they are to honour him, and to rejoice for him, as preserved 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 wish and watch every advantage against them, to got their mouths stopped, or deprived of their ministry ; such as rejoice in their trouble, imprison- ment, or banishment : let such, I say, and all such like, look unto it, whether they belong to the sheepfold ot Christ Jesus. ' He that hcareth you heareth me,' saith our Saviour Christ, Luke x. 10, 'and ho that de- spiseth you despisoth me.' To refuse, then, to hear the ministers of Jesus Christ is much, because it is to refuse to hoar Jesus Christ ; likewise, to despise the ministers of Jesus Christ is very much, because it is to despise Jesus Christ ; liut what then is it to prac- tise mischief against the ministers of Jesus Christ, to rejoice in the loss of their life or liberty, and to band men's 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 hberty of God's faithful ministers cause joy in the hearts of them that belong unto the Lord. Let us, therefore, by this token, discern what we are, good or bad gospellers. The second thing which hence I observe, is the etfect which the examples of the power and goodness of Christ .Jesus, in the deliverance of his saints out of their troubles, ought to work in us ; such examples should confirm us daily more and more in that re- joicing which we have in Christ Jesus. For when we plainly see, as in a spectacle before our eyes, by the deUverance of his saints out of their troubles, that our King and our Saviour beholdeth us from his holy heavens, looks upon our sufferings and our wrongs, takes om- matters into his own hands, avengeth us of our enemies, and delivers us out of the will of them that hate us, this should add much unto that rejoicing which before we had, and cause us far more abun- dantly to rejoice in Christ Jesus, because thus we see that which before we believed, that our King liveth and reigneth, and hath all power 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 oui- rejoicing is in the vanities, and pleasures, and fooleries of this hfe ; neither do we ever vouchsafe to consider the power and the mercy which the Lord sheweth in his saints. And therefore we rejoice not as we should, but as wo should not. Oh, let us con- sider the great things which our Jesus hath done, and still doth for us. Let us not be so negligent as to pass over or to forget the things wherein he sheweth his power and his mercy towards his saints, but let us religiously regard and remember them, that so wo may have our rejoicing in Christ Jesus. 88 AIRAY ON THE PHILIPPIANS. [Chap. I. LECTURE XXI. Only let your conversation be as it hecometJi the yospel 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 mi/id, Jiyhliny together throuyh the faith of the gospel. — Philip. I. 27. HITHERTO, we have heard the apostle his ex- ordium 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-grounded in the truth by his ministry and apostle- Bhip, the special thing, wherein the rest of his epistle is spent, is exhortation unto a Christian life. In this remainder of this chapter, first, the aj)0stle setteth do«Ti that general exhortation unto a Christian life, which is indeed the great and main exhortation, whereof all the rest are but branches ; and secondly, he iusisteth parti- cularly in some of those things wherein the life where- unto he exhorteth consisteth. His general exhortation is generally unto such a hfe and conversation amongst men, as becometh the gospel of Christ, that is, con- formed unto the doctrine of the gospel of Christ, that profession and conversation may go hand in hand together, in these words, ' Only let yoiu' conversation be,' &c. The particulars wherein such a life con- sisteth, and which here are mentioned, ai-e 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, in one truth of the gospel by one spirit ; the second is, unanimity and agi'eemcnt to stand and fight to- gether for the truth, through the faith of the gospel, signified in these words, ' and in one mind fighting together,' &c. ; and the third is, patience in sufl'er- ings, and wrongs by adversaries, signified by way of dehortation, in these words, ' and in nothing fear,' &c. Where these three are, there the Ufe is in a good degree such as becometh the gospel of Christ. That which is inserted in these words, ' that whether I come,' &c., is to persuade them unto such a life, with- out 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 as 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 j'our conversation,' &c., it may either be referred unto that whereof the apostle spake 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 Ckrist. 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 untU the day of Christ. He hath made you to abound in love, in knowledge, and in all judgment. He hath tm'ucd my bands to the furthering of the gospel for yom- comfort, and he hath appointed to deliver me out of bands, and to restore me again unto you, for the fm'therance and joy of your faith, and that ye may the more abundantly rejoice in Jesus Christ for me. Only be not ye want- ing unto that which becometh you, but let your con- versation 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 follow- ing, ' Let your conversation be,' the word used in the original, 'uoXirhioh, impheth that thev" were citizens of a city which is above, and cnforceth this coustiTic- tion. Only j-e, as citizens of heavenly Jerusalem, carry yourselves, how ? As it becometh the gospel of Chiist, that is, so that yom- life be firamed after the doctrine of the gospel, and be answerable to yom- pro- fession. 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 then- hj-pocrisy after- wards brake out? No, in no sort. And therefore the apostle saith, ' Let yom- conversation be as it becometh the gospel of Christ.' \\Tiat ! 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 jou, or be absent and only hear of you, I ma}- 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 thej' continued or stood fast, (ffr^xETs), for so the word signifieth, like unto good soldiers which yield no gi'ound, but keep their stand- ing ; that, I say, they stood fiist in one spu-it, that is, that they abode constant in one truth of Christ, by one spirit M'hcreinto they had all di'unk ; 2, that with joint minds, and one accord amongst themselves, they fought together (axjva^XoZvni) for the truth of Ver. 27.J LECTURK XXL 89 Clirist 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 cucouutered them, and patiently endured all wrongs otl'ered by them. If the apostle might hear that thus they stood constant in the [truth, not cast down by their adversaries ; that thus Nnth ouc accord they fought together, and threw doflu their adversaries ; that thus courageously they encountered their adversaries, in nothing fearing them, this might in part shew 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 sec what observations we ma}" gather hence for our farther use and instruction. The iirst thiug which here I note, is the apostle's exhortation unto the Philippians in general, (hat they should lead such a life ; that their conversation should be such as became the gospel of Chi'ist 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 labom- by all means to lead a life agreeable to the gospel of Christ Jesus. "^Miich thing our apostle also sheweth in many other exhortations which he maketh to the like pui-pose, as when he ex- horteth the Thessalonians, 1 Thes. ii. 12, to ' walk worthy of God, who had caOed them unto his kingdom and glor}- ; ' where the apostle's 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 engi-aven 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 iu all godliness and righteousness. So likewise he exhorteth the Ephesiaus to ' walk worthj' of the vocation whereunto they were called,' Eph. iv. 1 ; where again the apostle's 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 Chi-ist Jesus. So that, being saints by calhng, we are to labour to be saints in life and conversation. As, then, is our calling, as is our pro- fession, so are we to labour to lead a life agreeable to our calling, agreeable to our profession ; and, possess- ing the gospel of Christ Jesus, to lead a life agrea- able to the gospel of Christ Jesus. And why ? The reasons are ver^- clear. As, 1, that the gospel of Chi-ist Jesus be not evil spoken of ; even as young women are taught. Tit. ii. 5, to be ' discreet, chaste, keeping at home, good, and subject to their husbands, that the word of God be not evil spoken off.' For what readier way to cause the profane and wicked to blaspheme the gospel of Jesus Clirist, than when the professors of the gospel Uve not according to the gospel ? ' Thou that preachest a man should not steal, dost thou steal ? ' saith our apostle, liom. ii. 21-24. ' Thou that sayest a man should not com- mit adultery, dost thou commit adulteiy '? thou that abhorrest idols, committcst thou sacrilege '? thou that gloriest in the law, through breaking the law dis- honourest thou God '? For the name of God is blas- phemed among the Gentiles through you.' And if it may be said unto us, thou that professest the gospel of Jesus Chi'ist, doest 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, Ezek. xxxvi. 20, ' These are the people of the Lord,' these are the pro- fessors of the gospel, these be the fruits of their holy profession, and of the gospel amongst them. 2. They that profess the gospel of Chi'ist, are to laboui' to live agi'eeably thereunto, that they may adorn the gospel of Christ Jesus in all things, Titus ii. 10, and win others by theu' holy conversation unto righteousness and holiness, even as seiTants are taught to shew all good faithfulness, that they may adorn the doctrine of God om' Saviour in all things; and as Peter exhorteth, saying, 1 Peter ii. 2, ' Have youi' 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 holv, then shall they begin to suspect their own ways, and to turn unto the Lord ; as that place of Peter maketh plain, 1 Peter iii. 1, where he exhorteth ' the wives to be subject to theii' husbands ;' and why ? ' That even they which obey not the word, may ^"ithout 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 ^N-ill 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. V. 16, ' Let your light so shine before men, that they may sec your good works, and glorify your Father which is in heaven;' because of the promise, Gal. vi. 16, 'As many as walk according to this rule of the gospel, peace shall be upon them, and mercy, 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, Titus ii. 11, 12, 'The 90 AIRAT OX THE PHILIPPIAXS. [Chap. I. grace of God, wliicli briugetli salvation to all men, hath appeared, and teaching us that we should deny un- godhuess and worldty lusts, and that we should live soberly, and righteously, and godly, in this present world ; looking for the blessed hope,' &c. In one word, so only the gospel is the glad tidings of their salvation unto the professors of the gospel, if their conversation be as it becometh the gospel of Chi'ist ; and, therefore, they are to labour that their conversa- tion be such as becometh their profession. This, then, may serve for a just reproof of many carnal gospellers in our day. For many gospellers there are by profession, but not many that lead such a Ufe as becometh the gospel of Christ ; many there are that profess they know God, not many that shew forth the fruit thereof in a boh' conversation, such as our apostle speaketh of where he saith, Titus i. 16, ' They profess that they know God ; but by works they deny him, and are abominable and disobedient, and unto every good work reprobate.' So that it may be said of gospellers as one said of doctors, many doctors, few doctors, many in name, few in deed ; so, many gospellers, few gospellers, many in name and few in deed, many in profession, few in practice ; many in word, few in work ; many in tale, few in hfe and consideration. 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 com- plaint 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, and noised in the streets of Askelon ; 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 om- God to be blasphemed, our profession to be slandered, and the gospel of Chi-ist Jesus to be evil spoken of for om- sakes ? Do we not see and consider that atheist, and papist, and every earthly-minded man makes his van- tage of these things, and thinks his own ways well patronaged by our ways ? Do we not see and consider, that by such our hfe and conversation, the froward and obstinate are hardened, the weak are ofi'ended, 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 imto them, be- cause without holiness of life no man shall see the Lord, Heb. jdi. H. But when men, seeing that we make a good profession, and yet live nothing accord- ingly thereunto, thereupon take occasion to speak evil of om- 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 om* blessed Saviom-, Mat. xviii. 7, ' because of offences ! It must needs be that offences shall come ; but woe be to that man by whom the offence cometh.' And surely if by our hfe not answerable to om- profession we shall bring a slander upon our rehgion, our profes- sion, upon the gospel, if by our hfe some shall be weakened, others hardened, the edge of others abated, and others tm-ned out of the good waj', then woe shall be unto us because of such off'ence in our Ufe. I doubt not but such as observe these things in lis, and fill their mouths with talking of them, both are guilty of as crying sins themselves, and most injuri- ously 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 be- cometh the gospel of Christ. As the gospel teacheth us to be hoh', so let us be holj- in all manner of con- versation ; 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 gos- pel teacheth us to love God, and one another, so let us love God above all things, and our neighboiir as ourself ; as the gospel is the gospel of peace, so let us be at peace with aU men ; as the gospel is true, so let us speak the truth every man unto his neighbour, and lie not one unto another, &c. 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 oiu'selves. 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 for- ward 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 yom- conversation in heaven ; to communicate unto the necessities of the poor and distressed saints ; to abound in love, in knowledge, and in all judgment ; 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 [the gospel] 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 Vkr 27] LECTURE XXI. 91 them, wlio, when they cannot otherwise prevail against the truth, tivU to slander the professors of the truth. And let this suffice to be noted from the apostle's general exhortation, whence ye see that such as jwofoss the f,'ospel 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 tuni, for a time, in the presence or company of such and such persons, to make a show of such a life and convei'sation, as hypo- crites do, which do all that thoy do to please men ? No ; and therefore the apostle saith, ' Let your con- Tersation bo as becometh the gospel of Christ, that whether I come and see you, or else bo absent, and only hear of you, I may hear and see that iu 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 men, 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 : ' If I should please men,' saith the apostle. Gal. i. 10, '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 ap- plied uuto the life and conversation of men, that if we shall only fi-amo our lives unto men's likings, and for the time only seek to please them, our hfe shall not be such as becometh the gospel of Christ. And there- fore the Lord himself sharply reproveth it in Ezekiel's hearers, where he saith, Ezek. xx.xiii. 31, ' My people sit before me, and hear my words, but they will not do them ; for with then- mouths they make jests, and their heart goeth after their covetousness ;' where ye see the Lord taxeth Ezekiel's hearers to be such as, when he preached unto them, sat as his people, and hearkened unto their prophet, and carried themselves well in his presence, but in their hearts ran after their coveliiusness, and out of his presence made but a mock of all that he spake unto them. And this was one of the sins wherefore the Lord thi-eatencd 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 onr 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, not- withstanding whatsoever show of godliness we made in the church, in our houses to return to our vomit. For what else is this but here to play the hvjjocrites, and hei-e to make a show of godliness, the power whereof at home we deny ? And what is unto hypo- crites but a woe? In the ordering therefore of our hfe, Ut us not depend upon man's presence or absence ; but iu a religious fear of the Lord, let every one of us so walk as becometh us, knowing that whether man sees or sees us not, yet God seeth us, and considereth all our ways. It is the presence and pleasure of tho 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 (juality of such a conversation as becometh the gospel of Christ. Whence j'e see that it is not to be hypo- critical, or framed after men's lildng, 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 sheweth in the next place, as namely, ' if we continue in one spirit, if we tight to- gether in one mind thi-ough the faith of the gospel, and if we fear our adversaries in nothing.' //' we continue in one spirit ; that is, if we stand fast, and abide constant in one truth of Christ, by one spirit, whcreiuto we are all baptized. W^hence 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. ' If ye continue iu my word,' saith our Saviour, John viii. 31, ' ye are verily my disciples ; ' as if he should have said. If ye stand fast against all assaults whatsoever, and quit 3-ourselves like men, and abide constant in the truth which I have taught j-ou, so ye shew yourselves to be my disciples, and to walk worthj- of me. So that to continue and abide constant in tlie truth shews us to be Christ his disciples, and sheweth our conversa- tion to be such as becometh the gospel ; whereupon it is that we are so often exhorted to continue in the gi'ace of God, to continue in the faith, to abide con- stant in the truth, to stand iiist and shi-ink 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 doctrme, bv' the deceit of men, and with craftiness, whereby they lie in wait to deceive ; of yielding, and giving gi'ound unto the adversaries of the truth. ' Efe 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 faU^ not away from the hope of your profession. j Another thing also hence I observe, which is, that . to continue and abide constant in the tinith, 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, than can our bodies stand without onr soul and spirit. Both, therefore, let us beware that we grieve not the Holy Spirit by our evil deeds, or by our e\-il ■ words ; and let us always pour out fervent prayers 92 AlEAY ON THE PHILIPPIANS. [Chap. I. 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,' <(c. 'WTience I observe anotlier special note of a conversation agree- able to the gospel of Chiist, 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 heai't and one soul, dwelling together as brethi-en in unity, love, and good agreement, this is a good token that om- conversation is such as becometh the gospel of Christ. ' By this shall all men know,' saith our Saviour, John xiii. 35, ' that ye are my disciples, if ye love one another.' A good note that we ai-e Christ his dis- ciples, 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, and contention in ourselves one against another, for these things do so distract us [one] from another, as that being thus afl'ected one towards another, we do not walk as becometh the gospel of Chi-ist, 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 eveiT 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 ^vith lies, slanders, cavils, false doctrines, and the like ; or be they tyrants, that fight against it and us, with iii-e, sword, imprisonment, banishment, confis- cation of our goods, or the Uke. 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 axe jointly and with oue accord to fight together for the tnith against them, as good soldiers to throw them down, that when wc have finished our course, we may say with our apostle, 2 Tim. iv. 7, that ' we have fought a good fight,' otherwise we walk not as be- cometh the gospel of Christ. Let them, then, look to this, that either for ease and idleness, or for feai- of displeasure some way, or upon any other carnal reason whatsoever, ■nill 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 wTit- ing, 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. How ? By faith, 1 John v. 4, ' for this is the victoiT that overcometh the world,' and the prince thereof, ' even our faith ;' and therefore the apostle's exhortation is, Eph. vi. 16, ' Above all, take the shield of faith, wherewith you may quench all the fier\' darts of the wicked.' This is the armour whcre'n'ith we must all of us fight. By an internal faith, then, WTOUght 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 what- soever. Let us hold fast the mj-sterj- 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, teaching, disputing, pro- fessing ; and in deed, by joining om-selves to the pro- fessors of the truth, and constantly and patiently abiding for the truth. LECTURE XXII. And in nothing frar yoitr adversaries: which is to them a token of perdition, and to you of salvation, and that of Gorf.— Philip. I."28. A THIRD thing also is here mentioned, namely, courage against the adversaries of the ti'uth, set down here in oiu- reading by way of dehortation. And in nolhinr/ fear, dx., but is thus to be understood in true coherence with that which went before, ' Let your conversation,' &c., ' that whether,' &c., I may hear and see that ye continue in one spii-it, and in one mind, fighting, &c., and that in nothing ye fear your adversaries ; for so we are to understand the apostle, that ha%'ing 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 conversa- tion, as namely, if ho might hear or see that they continued in oue spii-it, and in one mind, fighting together, &c., and in nothing fearing the adversaries, or being in nothing afi'aid of the adversaries. Thus, then, 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 inter- preter readeth, ' in nothing fear our adversaries ' ; our reading is, ' in nothing fear your adversaries.' But in the original is neither read our nor your adver- saries, but as I said before, ' in nothing fearing the adversaries,' or, ' fearing them that oppose them- Vkr. 28.] LECTURK XXir. i)-S selves.' The moaning is, that if lie mij^lit hear or see that hoth they stood fast by the power of the Spirit against the adversaries of the truth, and that they jointly foiight together against the adversaries of the truth, aff men knit together in one mind, and likewise that in nothing they feared them that opposed them- selves against the tmth, and the professors thereof, this should be a good proof unto him that their con- versation was such as became the gospel of Christ. Hence, then, I observe a third special part and mark of such a conversation as becometh the gospel of Christ, which is Christian courage against the ad- versaries 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. Where- unto the Holy Ghost seemeth to give so many testi- monies, as he doth often dissuade all fear of whatsoever and whomsoever exalt themselves against God. ' Fear ye not them,' saith our blessed Saviour, Matt x. 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.' In which place our blessed Sa\'iour puttcth the very extremit}' of that which any adversary can do against us. For what can any crirel tyrant or bloody persecutor do more than kiU the body ? Nebuchadnezzar's rage and fm-y against those three sen^auts of the Lord, Shadrach, Meshach, and Abedncgo, can no more but take hold of their bodies, and cast them into a hot fiery furnace. And the devil himself, when he would WTcak his malice upon Job, what could he do more than touch him in his goods and in his body ? Job i. and ii. 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 afflict it, than they have power from Gcsd. The Jews in their rage may stone Stephen to death. Acts vii. 59, but though Nebuchadnezzar in his rage command the ' furnace to be hot seven times hotter than it was wont, and cast Shadrach, Meshach, and Abednego into the midst of it, j-et not one hair of their heads shall be burnt, nor their coats singed, nor any smell of fire come upon them,' Dan. iii. 19, 21, 27. 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 wo but few, how should we but fear them ? Nay, though they be many and we but few, how should we fear them, see- ing our great Captain, Christ Jesus, hath said unto us, Luke xii. 32, ' Fear not, little flock ' ? 'Wherein he iraplieth 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, nor all his horses and chariots, nor his mighty host, because he knew that ' they that were with him were more than they that were against him.' 2 Kings vi. IG. Be wo never so few, wo are to take unto us that weapon of faith w^hereof we spake 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. viii. 31 ; for surely if he be with us, none shall be able to prevail against us. Yea, but they are mighty, ])"werful, and strong. Y''ea, but God that dwelleth on high is mightier ; and be the adversaries that oppose theuj selves against us tj-rants, 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 further- ance 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, [is] enow for them all. If he go forth with our annies, 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 extre- mities on the other side, and either to run ourselves into danger when we need not, or to wish assaults by Satan, gi-appling 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 Saviom- 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 Spii-it into the wilderness, to be tempted of the devil,' Mat. iv. 1 ; and so he feared that he took heed of being circumvented, either by any other adversan,-, or by the devil, and therefore returned upon his falso allegations of scriiitum est, true allegations of sciij)tum est. And so we arc willed to ' fly into this city, when when we are persecuted in that,' Mat. x. 23 ; to ' beware of dogs, and of evil workers,' Philip, iii. 2 ; and to ' watch, because our adversary the devil, as a roar- ing lion, walketh about, seeking whom he may devour,' 1 Peter v. 8. So 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 for them. We are not to fear them, as for fear of them to join ourselves unto them, 9+ AIRAY OX THE PHILIPPIANS. [Chap. I. and to shrink from tlie hope of a good profession ; but herein we are to take a good courage to stand against them, without being thrown down bj* them, and with one mind to fight together against them to throw them down. And in this sense it is where such like ex- hortations are, as not to fear the adversaries, not to feai- them as to join ourselves unto them, or to shrink from a good profession for them, but in Christ his cause, and iu the defence of the truth, to take a good courage against them, even as our Saviour willeth, where he saith, John xvi. 33, ' In the world ye shall have affliction ; but be of good comfort, I have over- come the world.' Though the world afflict and per- secute 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 haph" they prevail against us, and have their ^\^lls over us, yet neither do thev overcome, nor are we overcome ; but if we die for the truth, om- soul marcheth valiantly, and we triumph gloriously. This, then, may seiTe 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 gospel's, the best of us, insomuch that it shall be needful to say unto Paul, ' Be of good courage, Paul,' Acts xxiii. 11, and unto all of us, ' Fear not, little flock,' Luke xii. 32, ' Be of good comfort,' John xii. 33 ; for, while we live here in the body of this flesh, we have om- 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 whoso 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, than, after he hath known it, to tm-n away from it for fear of any adversaiy. Such our fathers have heard of, and some of us have seen. But let us hearken unto our blessed Saviour's exhoi'tation, thrice repeated, not to fear the adversaries, Mat. x. 26-33. He hath there said, ' ^^'hosoever shall confess lue before man, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny befere my Father which is in heaven.' And again, ver. 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 ho that loseth his life for my sake shall save it.' That chapter is well worth the reading for this purpose, wherein our Saviour abundantly prepar- eth and amieth his children against persecution and fear of any adversaries. Yea, but what reason is there but to fear the adver- saries ? In the very next words immediately follow- ing, the apostle giveth three reasons to encourage the Philippians, and in them us. As, 1, that the adver- saries 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 de- struction ? 2. That they fight together against them, and fear them not, is to them a sure token of salva- tion ; 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 shoujd any 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 sense of these words. Which is to them a token of pcnlilion. This is the iu'st motive and reason to persuade the Philippians in nothing to fear the adversai'ies which oppose them- selves against them and against the truth, even be- cause this same thing, that they are adversaries to them and to the truth, is an evident token of destruc- tion to their adversaries. Whence I observe, that the fury and rage of tyrants and persecutors against the truth, and professors thereof, is an infallible sign of their destruction. ' Malice,' saith the prophet, Ps. xxxiv. 21, ' shall slay the wicked, and they that hate the righteous shall perish.' Do the wicked, then, and ungodly of the earth, malign the childi-en 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 surelj' is "a token unto them of perdition, for ' they that hate the rightLOUS shall perish.' Very plain to this pm-pose is that of the apostle, 2 Thes. i. 6, 7, where he saith, ' It is a righteous thing with God to recompense tribulation to them that trouble you, when the Lord Jesus shall shew himself from heaven with his mighty angels,' &c. ; where the judgment of the Lord is very plain 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 fight ? It is a plain forenmner and prognostication of that fearful and everlasting perdition wherewith they shall be punished, ' when the Lord Jesus shall shew 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 ihoy run to then- own destruction ; as Cain, when he slew his brother Abel, and Jezebel, when she destroyed the Lord his pro- phets, then they ran amain to their destruction. Be- fore, when Cain was wroth with his brother, and Jezebel imagined mischief against the Lord his pro- phets, they were in the high way ; but when their rage biu-st out into cruel murder, then 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 infallible sign of destruction unto them that obstinately persist therein ; for if God gi-ant grace unto repentance, their sin shall no more be had in remembrance. Even as we see in our apostle, who persecuted the church of Vgr. 29, 30] LECTURE XXIII. 95 God extremely, and wasted it, as himself confesseth. Gal. i. 13 ; but he did it ignoranth- through unbelief, and therefore aftenvards was received unto mercj", and was made the great iustrament of the Lord, to the salvation of many thousands. But unto thorn that go on with an high hand, and as tbey have begun so continue to persecute the church of God, this is an infallible token of their perdition, yea, it is a clour cause of their destruction ; as we see heavy plagues and judgments to have overtaken Hananiah, Shemaiab, Amaziah, and others, because they were malicious enemies against his prophets, Jeremiah, Amos, and others, Jer. xxviii. 16, Amos vii. 17. The use which our apostle here teaehcth us to make hereof is this, not to fear the adversaries that oppose themselves against us ; for when they perse- cute us from one city to another, beat us, imprison us, and ever^- 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, them- selves smart for it. Let them therefore look unto it, how they hold on to wreak their malice upon us, and let us not fcai- 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 reas(m wherefore we are not to fear them, because their persecution and rage against us is no harm unto us, but a token imto us of salva- tion. And to you of salration: that is, the fury and rage of the adversaries against you, if j-e stand fast and fight together vsath 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, 2 Thes. i. 4, 5, ' of you in the churches of God, because of your patience and faith,' &c. Again, Gal. vi. 17, ' I bear in my body,' saith the apostle, ' the marks of the Lord Jesus.' Whereby ho signifieth that his afflictions were the very marks of his salvation through Christ Jesus, as whereby he' was made like unto him. Again, 2 Tim. ii. 12, 'If we sufi'er with him, we shall also reign with him.' And again, ' Blessed are they that sufler persecution for righteousness' sake, for theirs is the kingdom of heaven,' Mat. v. 10. The Scriptures are very plentiful to this purpose, clcarl}' shewing that persecution by the alversaries 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, Rom. viii. 15, that ' the afflictions of this pre- sent time are not worthy of the glor}- which shall be shewed unto us.' 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 of death, according to that of the apostle, liom. vi. 23, ' the wages of sin is death,' surely this great and grievous sin, of persecuting the truth and the pro- fessors thereof, must needs be a just cause of their endless destruction. But unto us their pensecution and their rage against us is only a token, not a cause of our salvation ; for both to sutler for Christ is the gift of God, as it is in the next verse, and salvation also through sufferings is his gift by grace tkrough faith. So that it is no cause, but it is unto us a token of salvation, as both this and many other places shew. Howbeit, hero 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, fighting together against them, through the faith of the gospel, and in nothing fearing the adver- saries. It is not standing for a while, and not con- tinuing, or fighting for a blow or two, and then giving the bucklers, or taking courage for a spurt, and after- wards, for fear, falling away, that betokens oar salva- tion. But ' he that continueth unto the end, he shall be saved,' Mat. x. 22 ; he that fighteth lawfully, and as he should, he shall be cro\^•ned, 2 Tim. ii. 5 ; and he that for fear flatly falleth away, purchasetb unto himself a fearful judgment, Hab. vi. 6. The use which our apostle teaehcth us to make hereof is this, as of the former, not to fear the adver- sai'ies which oppose themselves against us, for what if we be tried by mockings and scourgings, yea, more- over, by bonds and imprisonment ? What if wc bo stoned, hcvm asunder, slain with the sword, aftlicted and tormented many ways ? This is unto us a token of our salvation. "They think that thus 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 oui- hope unto the end. LECTUEE XXIII. For unto you it is given for Cliritt, thai not onli/ ye sliouh! believe in hhn, but also suffer for his sake the same Jiyht which ye saw in me, and now hear to be in^me. — Philip. I. 29, 30. havinfj "^TEik, but how and whence is it that persecution X 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 PhiHp- pitns not to fear the adversaries, because it is of Co J 96 AIRAY ON THE PHILIPPTANS. [Chap. I that persecution is perdition to the adversaries, and salvation unto them. AVlience 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, 2 Thcs. i. 6, 7, where he saith, ' It is a righteous thing with God to recompense tribulation to them that trouble you ; and to you which are troubled rest with ns,' d of God ; ' where the holy apostle sheweth, 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 healing of his holy word nnto them, and rcacheth it unto their hearts by the finger of his Holy Spuit, and eo they are begotten in the faith of Christ Jesus. Thus, Lydia was brought unto the faith, as Luke witnesseth. Acts xvi. 14, where he saith, that ' the Lord opened her heart, so that she attended unto the things which Paul spake, and believed.' She heai'd the word, the Lord opened her heart, and she behoved. And thus, three thousand souls were brought unto the faith in oue day, of whom it is said. Acts ii. 37, that ' when they heard the word, they were pricked in their hearts, and believing they said, Men and brethren, what shall we do?' They heard the word, thej- were pricked in their hearts by the Spu-it, they believed and were baptized. So that faith in Christ, ye see, is the gift of God, given by his Spu-it through the hearing of the word preached. Non omnibus, non eiiiiii omnium est fiilcs, sed ta)itum electorum : xtnde diciltir fides electonim, el hie, vobis 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 iu 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 beheve, 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 bj' gi-aec ? If it be given us, we have it but of him that giveth it, not of ourselves. If he give it of his ovra grace, it is ours ; but of his gi'ace 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 om-selves : and bj' grace it must be had, or else can never be had, and, therefore, not bj- om' own merit. ' Every good giving is from above,' James i. 17, 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,' 1 Cor. xv. 10 ; therefore faith, whereby we are the sous of God, is b}- grace, therefore not by any merit or worth of our own. Again, is faith the gift of God? This, then, may teach us to pom- out our requests unto God, in prayer and supplication, for faith in Christ Jesus, for increase and confirmation of our faith in Chiist Jesus. For if he give it, then we are by prayer to ask it of him, and so we shall receive it ; and if he give it by means, we ai'e to pray unto him that he will so bless those means unto us, that therebj- 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 ; help my unbelief,' Mark ix. 21, help the wants and weakness of faith. And after the example of the apostles, ' Lord, increase our faith.' He giveth where it wanteth, he in- creaseth where it is, and he confirmeth where it is weak. Let us, therefore, by prayer go unto him, to have the wants of om' f^xith supplied, the weakness of our faith strengthened, the less than grain-small littleness of our faith increased. He hath said, ' Ask. and ye shall G 98 AIRAT ON THE PHILIPPIANS. [Chap. I. receive,' and he giveth liberally, and reproachetli no man. Let us, therefore, ask in prayer faith of him that giveth it, and assm'edly he will give liberally, even that measure Tvherewith he will be pleased. Again, doth God give faith by the hearing of the word preached ? This, then, may teach us gladly to frequent those places where we may hear the word preached. His power, I 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 gi'ace, and ordinarily he giveth this grace by these means. And yet how care- less are we, too, too many of us, of using this means of hearing the word preached ; as if either this gift of faith in Chi-ist 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 any otherwise occupied, than to come unto the house of the Lord, and to hear the word preached ? Now, the means of begetting and 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 ai-e happy, that have then- nests by the altars of the Lord. Ye that gladly come unto the house of the Lord, and rejoice in the word of of yom' salvation, comfort yom-selves in that ye use the means whereby God hath appointed to beget you, and to confii-m you in the faith of Chi'ist 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 wiU be too fearful for them to hear, 'Go, ye cm'sed,' &e. But I proceed to that which followcth. The second thing which here I note is, that the apostle saith, it was given by grace imto the Philip- pians to suffer for Chi-ist 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 sheweth by those his words unto Peter, when he had cut off JIalchus his car, where he saith unto him, John xviii. 11, '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 ? And thus it appcareth that the apostles thought, when they rejoiced that they were counted worthy to suffer rebuke for Christ his name, Acts v. 41. This they thought was their glory, and a special gift of God by gi-ace 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 ; and therefore they rejoiced in their sufferings. Now, here ye must understand that all sufferings i are not sufferings for Christ his sake, and that all that ' say they suffer for Chi-ist his sake do not suffer for Christ his sake, for such there are as suffer as e^•il doers ; touching which sort of sufferers, the apostle c^Lhorteth us, saying, 1 Peter iv. 15, ' Let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busj-bodj- 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 chm-ch with their heresies, as many heretics heretofore, and for treason against their prince and country, as some in om- days. Know, therefore, that two things are required in him thai suffereth for Christ his sake: the'oHE is, that his adversaries persecute and trouble hJaay-not as aii evil doer, not for tumults in the church by schism or heresy, not for treason or any cause 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 sufleriugs for Christ his sake. The other is, that with patience he sufl'er whatsoever he suffereth only for Chi'ist and his truth's sake, without respect of shame, gain, glory, or any other like thing in the world. And therefore the sufferings of such as suffer, because they shame to be counted revolters and apostates, or because they desire to be honom-ed as martvrs, or in any like re- spects, are no sufferings for Christ his sake. To suffer, then, for Chi-ist his sake, is with patience to endm-e mockings, scourgings, bonds, imprisonments, and death itself, even for his own sake, and for his truth's sake, and rather than we will depart from him, or prejudice his gloi-y. And thus to suffer for Christ his sake is a singular gift of God by gi-ace, as hath already been shewed ; not the afflictions and per- secutions themselves in themselves, but thus 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 corn-age against them. Again, this may seiwe 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 ? Sureh' I fear to remember what they say. But do they not say, I bid no such gifts ; such gifts be far from me ; lot him Chap. II. Ver. 1, 2.] LKCTtTEE XX IT. 99 bestow such gifts on his dearest children, not on me ; «ud 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 when wo have well profited in the school of Christ, when we have well learned this lesson, that to suftor for 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. y^ 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 ao, to believe, to suffer, all must be given of God : he must begin, and ho must make an end ; he must be all in all, that he may have the glory of all. If Peter bo 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 arc kept by the power of God through faith unto salvation, 1 Peter i. 5. Whether therefore we believe, or suffer for Christ his sake, let ns 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 j-ou it is given not only to believe, but to suffer for Christ his 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 nnto 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 born after the flesh, to persecute him that is born after the Spirit, as it is written. Gal. iv. 29, ' As then he that was born after the flesh (speaking of Ishmael), persecuted him that was born after the Spirit (mean- ing 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, to take up their cross, and only thej- suffer for Christ his sake. For unto them it is given, and only to them, to suffer for his sake. This, then, may teach us to brook the cross, when he layeth it upon us. For it is no strange thing that the cross be laid \ipon the children of the kingdom, and that their faith be tried by troubles. Nay, rather, it is strange if it bo not so. And therefore the apostle saith, 1 Peter iv. 12, 'Dearly beloved, think it not strange concerning the fiery trial which is among you to prove you, as though some strange thing were come unto you,' itc. If, therefore, if it be the -will of God that we suffer for Christ his sake, let us cheerfully take up our cross and follow him, knowing that afflic- tions and sufferings are the marks of the Lord Jesus in our body, and that he will not suffer us to be tempted above that we be able, &c. It folio weth ; — Hai'ing the name fight. This is the last motive or reason to persuade the Philippians in nothing to fear the adversaries, wherein he presseth them with his own example, that as they had seen him at Philippi, in nothing to fear the adversaries, and now heard that at Rome he feared them not, so they should in nothing fear the adversaries. But how saith the apostle that he had fought, and now did fight ? Ho fought and overcame, as Augustine saith, iion ivaistendo, sed patienih ; he changed no blows with the adversaries, but in his sufferings ho was patient and constant, and neither for bonds, nor imprisonment, nor fear of death, shrunk from the profession of his hope. This was his fight, and thus he overcame. Hence then (1.) I observe, that it is no light matter to endure 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 wo patiently and constantly endure the cross. Let us therefore stand fast, that at the last we may say with the apostle, ' I have fought a good fight.' (2.) Hence I observe, that the example of God's saints that have suflcrod before us, should encourage us gladly to suffer for Christ his sake. And therefore our Saviour encourageth his disciples against persecu- tion thus, saying, ' So persecuted they the prophets which were before you ; ' and again, ' If the world hate j'ou, ye know that it hated me before you ; ' and again, ' Take the prophets,' saith James, ' for an example of sufl'ering adversity, and of long patience.' As there- lOre 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 whom God loves most, as here on Paul, on the Israelites four hundred j-ears in Eg^-pt, on Abraham in his bar- renness. LA US OMNrS SOLI DEO. LECTUEE XXIV. If thfi-c he therefore anij comol/ition in Christ, if any comfort of love, if any fellowship of the Spirit, if any com- passion and mercy, fulfil my joy, that ye be like-minded, having the same love, being of one accord and of one judgment. — Philip. II. 1, 2. THE apostle having in the former chapter exhorted the Philippians generally unto such a conversa- tion as becometh the gospel of Christ, and having particularly instanced in some of those points wbereia 100 AIRAY OX THE PHILIPPIANS. [Chap. IL Bucli a conversation consisteth, now in this chapter he instanceth in some other points wherein such a con- versation consisteth, as, namely, in concord, love, and humility, and most eaniestly eshorteth the PhiUppians, 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 apostle's exhortation. The manner how the apostle exhorteth the Philippiaus is bj- way of request, as we say, for all the loves mider heaven, in^the first verse, in these words, ' If there be therefore,' &c., wherein the apostle coucheth four very pathetical arguments to persuade the things whereunto he exhorteth them are inferred, as we see, upon the words before. As if he should have said, Yom'selves have seen what I suf- fered at Philippi for Christ his sake, what fighting I had there, and now ye hear what I sufler at Rome for Chi'ist his sake, what fighting I have here, ' If there- fore,' &c. The first argument is, ' If there be anj' consolation in Christ,' that is, if by my ministry 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 shew whether ye have received any con- solation in Chi'ist Jesus liy the work of my mruistiy. If ye have received an}', let me have some back again from j-ou, ' fulfil my joy,' &c. The second argument is, ' If there be any comfort of love,' that is, if you so love me that ye desu'e any comfort in these my bands for the defence of the gospel, then ' fulfil my joj*,' &c. As if he should have said, I love you from the veiy heart-root iii Jesus Christ, now shew whether ye so love me that indeed j'e desire my comfort in mj' bauds and im- jwisonment. And if ye do so love me, then ' fulfil my joy,' &c. 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,' &c. As if he should have said. Men that are knit together in the bond of one spii'it are to give proof thereof by concord, love, and agree- ment among themselves ; now, then, shew whether ye be knit together in the bonds of one spirit with me, and amongst yom-selves, and if ye be knit together, then ' fulfil mj' jo_v,' &c. The fourth argument is, ' if there be any compas- sion and mercy ;' that is, if je have any bowels of compassion to shew any mercy to me, the Lord his prisoner for your sake, then ' fulfil my joy,' &c. As if he should have said, Now shew what bowels of com- passion 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,'&c. "What more patheti- cal to move, more forcible to persuade, than these ai-gu- ments, so closely followed and so passionatelj' m'ged ? All such, and in such sort, pressed that the manner of the apostle's exhortation could not be devised more effectual, to persuade the things which now his heart's desu'e was to persuade. Now the matter of the apostle's exhortation is partly touching graces which he wisheth them to follow after, and partly touching faults which he wisheth them to be fi-ee 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 hke minded,' or as it is translated elsewhere, that they ' be like afl'ectioned,' Rom. xii. 16, having their aifections, hkings, 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 joj* in the fellow- ship which ye have in the gospel from the fii'st day unto now, I joy in your constant abiding in the truth in such assaiilts by the adversaries of the truth, I joy in your liberality sent unto me, whereby ye communi- cated to mine alfilctions, I joy in very many mercies andgi'aces of God bestowed upon you in Christ Jesus ; but yet my joy is not full ; so long as I hear of any con- tentions, emulations, and distractions among you, my joy is not full. 'If therefore there be any consolation in Christ, &c., fulfil my joy,' make full my joy; and so shall ye make full my joy if ye be like-minded, hke aftectioued one towards another. So that ye see the exhortation is not simply proposed, but with this motive prefixed thereunto, my joj- is not full except ye be like-minded ; fulfil my joy, that ye be Hke-miuded. This is the general vu'tue 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 agi-ee in then' wills and desires in the Lord. 3. That they be of one judgment, that is, that they agi'ee 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 hke afl'ectioned in the Lord ; in special, to love the same things in the Lord, to agi'ee in then- wills and desu'es in the Lord, to agree in the doctrine and truth of Chiist Jesus. Now the faults which he wisheth them to be fi'ee from are contentions, vain-glory, and self-love, noted in the verses following, yet so that the counter-poison of humilitj' is therein counter- balanced and persuaded, ' that nothing be done through contention,' &c. 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 om- own farther use and instruction. Jf there be therefore any consolation in Christ Jesus. In this manner of the apostle's exhortation, 1. In general, I note the apostle's vehement obtestation of the Phihppians for the embracing of concord, love, Ver. 1, 2.] LEcrtJRE xxrv. 101 I and Lumilit_v, lliat they may ncvor fail from amongst them. He might, as ho said ti) Phik-mom, verse 8, ' have commanded them in Christ that which were convenient.' Yet he rather bescecheth 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. Sec. Whence I observe in what manner the pastors ouqht to labour to repress such enormities amongst their people, as hinder the course of a Christian conver- sation. They are earnestly to beseech them, even as if they desired no other recompencc of their labours and travels amongst them than this, that such and such contentions might be taken up, such and such disorders might bo reformed, 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. iv. 15, and as John also im- plieth when he saith, 1 John ii. 1, ' my babes, little children,' &c., and therefore they are to deal ^vith them as parents with their children. Now the father, if haply his children be at odds among themselves, what doth he ? He calleth them unto him, he re- membereth 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 owe unto him, and at length entreateth them that if they have any care of these things, if they desu-e his comfort, if tlicy will not bring his life down unto the dust with gi'ief, they will be reconciled, and live together as brethren in unity. Even so pastors, ■which are spii-itual fathers, when their people, their children, fiill to inconveniences which any way breed ofl'euce, they are to remember them mth what care they labour amongst them, how thej- long after their good fi-om 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 thcv owe 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 and not with grief, then they will refoi-m such and such disorders, live in such and such sort as becometh the gospel of Christ Jesus. Our apostle, deahng thus TNith the Philippians in this place, hath therein left a pattern for all pastors, that they should so deal with theu* people as they have him for example. Here, it may be, you -nill 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, thoy will rather com- jnand as masters over servants, and oftentimes threaten the law ; they will when things are amiss, and this ye cannot brook. Will ve then have us to beseech you, and mildly to deal with you, as here the apostle dealt with the Philippians ? If ye do not, it is be- cause ye are not as were the Philippians. Be ye as were the Philippians generally, cml)raco the truth of Christ Jesus, be constant in the faith of Christ Jesus, be patient 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 over you in the Lord, amongst many gi'aces of tho spirit let there be but some infirmities of the flesh, and see whether we will not beseech you, and deal with j-ou as here the apostle dealt with these Philip- pians. But if ye be like unto the Galatians, unstable souls carried about with every wind of doctrine, cor- rupt in judgment, corrupt in manners, then ye may look for it, that as Paul sharply rebuked them, saying, Gal. iii. 1, ' O foolish Galatians, who hath bewitched you, that ye should not obey the truth ? ' so we will learn of him sharply to reprove you. This ye must know, that we may come unto you either with a rod or in love, and in the spirit of meclmess, 1 Cor. iv. 21, that in Christ we may command you that which is convenient for you, even when for love's sake wo rather beseech you, Philem. 8. If we come then unto you with a rod, or if we command you, we do that we may do, but ye drive us mito it by your in- ordinate 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 enonnities as arise amongst their people in the mildest sort that may be, earnestly beseeching them to reform such things as are amiss. And agam, if we come imto you for love's sake be- seeching you, we remit of that we may do, even be- cause 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 there- fore 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. ii. 1,2,' We be- seech you, brethi-en, by the coming of oiu" Lord Jesus Christ, and by our assembling unto him, that ye be not suddenly moved from your mind,' &c., what else is his beseeching of the Thessalonians, but an adjura- tion 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,' &c., what else is this but an adjuration of tho Philippians, by these things, that thoj- [be' like-minded, &c. Albeit, there- fore, 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. 102 AIRAT ON THE PHILIPPIAKS. [Chap. IL Let this, then, beloved, teach you how ye ought, for your parts, to caiTy yourselves towards your pastors and teachers. Are we in all mildness and meekness of spirit to deal with you, as parents with then- childi-eu ? Then are you in all obedience, as childix'n, to heai-keu unto us as your fathers in Christ Jesus. Are we, for love's sake, to beseech you the things which in Christ we might command you ? Then are ye, when we beseech j'ou, to take it as if we commanded, as if we charged you, and more to be moved therewith than if we commanded, than 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 your- selves towai'ds him as chilcb-eu, and that his beseech- ing of you shall be as if he commanded, as if he chai-ged you. But for some, to what purpose is it to beseech them to reform anything that is amiss in them ? Whether in Clu-ist his stead we beseech them, or in his name we command them, or out of the law we thi'eateu them, they will not come to hear us, they will none of om- 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 gi'ace wherein ye stand, rooted and built in Christ, and stabhshed in the faith, as ye have been taught in Christ Jesus. And let this suffice to be observed in general fi'om the manner of the apostle's exhortation ; whereby ye see the manner how pastors ought to labour to keep theh people in holy duties, and to repress disorders amongst them, and that is, by beseeching them in aU meekness of sphit, for all love's 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 fii'st argument is, ' If there be any consolation in Christ ; ' i. e. if ye have received any consolation by my minis- try and apostleship, then fulfil my joj-, that ye be like-minded, &c. The gi'ound of which argument is, that if the Philippians had received comfort in Christ by him, then ought the}' likewise at his request thus to comfort him as to be hke-minded, &c. ^\Tience I obsen'e, that unto whom consolation in Christ is minis- tered, of him he that ministered it may requu'e and look for the like again. For the general, it is so com- monly held, that it is the saying of every man, that one good turn requires another, and a pleasm'e shewed requires the like again. And for the proof of this particular, that of the apostle is not impertinent, where he saith, 1 Cor. ix. 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 unfitl}- be gathered, that where spuitual 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 imthaukfuluess where hatred is returned Jor good vdW, and where the comfort which was ministered was requited with cause of heaviness. And yet what more common than such unthankful- ness ? The minister's 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 labom-s. If there be any consolation in Chi'ist, if you have received any comfort in Chi-ist Jesus by my ministry, let me be- seech you that you set not j'our afl'eetions so much on things which are on the earth, that you will bridle your inordinate desires, which run too much after covetousness, that you vnH not lend yom- money upon usury, &c. And how seldom doth he receive this comfort from them again, thus to prevail with them ? Nay, to his gi'eat gi'ief he iindeth that his W'Ords are not esteemed. Let it not be so with you, beloved, but by whose labours ye have received com- fort in Christ Jesus, let them receive this comfort again fi'om you, that then- holj- 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, &c. The gi'ound of which ai'gu- ment is, that if the Philippians lovedj him as he loved them, and in their love of him desii'ed his comfort in his bonds, then they should fuliil his joy, &c. Whence I observe, that to yield imto the holy desires one of another, is an efl'ectual token of Christian love in one towards another. ' If ye love me,' saith Christ, John xiv. 15, ' keep ^my commandments ; ' which place sheweth, that so we make proof of our love of God, if we conform om-selves in obedience to his commandments. But more du-ect to our very pur- pose is that of our apostle, where he saith to Phile- mon, ' If thou coimt om- things common, receive him as myself,' Philcm. 17. As if he should have said, Let this be a token of thy love towards me, and that thou couutost all mine thine and thine mine, even to yield to my desire to receive Onesimus as myself. This, then, in part sheweth why it is that we yield not to the holy desires of such as would gladly have comfort of om' good, even for want of love of them. If sinners shall entice us, and say, ' Come with us, we will lay wait for blood, 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,' itc, Prov. i. 10-12 ; we ai'e readj- enough to yield ourselves unto then- 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 Sabbaths, break oti 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, refiaiu thy feet from everj' evil path, and walk iu the Vkk. ], 2.] LECTURE X.N.IV. 103 ways of the Lord ; or the friend unto his friend, If thou so love me that tliou desire uiy comfort, bridle thine inordinate desires, fly from that which is evil, and do that is good ; what cai-cs the peojile 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 bo comforted by them, yield unto their holy desire ? 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 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 argtiment is, • If there be any fellowship of the spii-it ;' 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, &c. The ground of which argu- ment is, that men knit together in the bond of one spirit, ai-e to give proof thereof by concord, love, and agreement amongst themselves. Whence I observe, that we arc to give proof of being knit together in the bond of one spirit by the bond of peace, concord, and love amongst oiu-selves. 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 baptized, as a token and proof that they were all baptized into one spirit, it is also said that they con- tinued together with one accord, that they were of one heart and of one soul. ' All that believed,' saith Luke, Acts ii. 46, ' were in one place, and had all things common. And they sold their possessions and goods, and parted them to all men, as eveiy one had need. And they continued daily with one accord in the temple,' &c. All which things are set down as tokens and proofs that they were all baptized into one spirit. And again, ' The whole multitude of them that be- lieved were of one heart and of one soul ;' that is, of one mind, will, consent, and afl'ection, whereby they shewed indeed that the}- were knit together in one spirit, and had fellowship one with another as mem- bers of one head, and therein left us an example how we should shew that wo are so knit, that we have such fellowship. AVhat 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 canial, 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 bo any compas- sion and mercy ;' that is, if ye have any bowels of compassion to shew any mercy unto me, the Lord his prisoner for your sake, ' fullil my joy,' &,c. The ground of which argument is, that in mercy and com- passion towards him, the Lord his prisoner for their sake, they should at his request fulfil his joy, to bo like, &e. 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. Here- upon 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. iv. 1, ' pray you that ye walk worthy of that vocation whercunto 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 ho begiuneth his epistle to Philemon thus, ' Paul, a prisoner of Jesus Christ,' implying that Phdlemou was the rather to hearken and to yield to his request for his servant Oucsimus, 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 stii- 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 yc reform the wickedness of your ways ? Indeed, we may well wish in our days that, enjoying our liberty, we maj' beseech you in Christ his stead ; for I fear that if out of our prisons and bonds we should thus \^Tite unto you. If there be any compassion and mercy in you towards me the Lord his prisoner, hearken unto me iu this, that ye be like-minded, or the like ; I say, I fear me the mention of om' bonds would not much prevail with you, or move an}' bowels of compassion in j-ou. 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 apostle's exhortation. Now followeth the matter of the apostle's exhorta- tion, which is this in general, that they be like-minded. Which is not simply proposed, but with this motive prefixed thereunto, ^ly 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 iu prison, bound with chains, and look for nothing but sentence of death, yet if his people be well, if they stand fast in 104. AIRAY ON THE PHILIPPIANS. [Chap. II. 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 ; jet saith he to him, ' we have great jov and consolation in thy love, because by thee the saints' heai'ts are comforted.' So, how hard soever the pastor's 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 fi-om 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 anything is amiss amongst his people. We shall not now need other proof than this of our apostle in this place. The PhiKppians had embraced the faith of Jesus Chi-ist ; they abounded in knowledge and in judgment ; 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 gi-aces : so that our apostle had gi-eat cause to have gi-eat joy over them. But because of some contention and vain glory amongst them, his joy was not full ; a sufficient precedent for the pastor, that he count not his joy fuU so long as anj-thiug is amiss amongst his people. Which may serve to admonish the pastor, to labour that nothing may be amiss amongst his people, either touchiDg life or doctriae, that so his joy maj' be full, and that his people may be the crown of his rejoicing in the presence of our Lord Jesus Chiist at his com- ing. But I come unto that which the apostle eshorteth in general. The thing which the apostle exhorteththe Philippians in general is, that they be like-minded ; that is, like afl'ectioned, having then- afl'ections, likings, and desires set on the same things : an e-sident 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 sheweth that these are things which are carefully to be procured, regarded, and maintained. LECTUEE XXV. TJiat ye be like-minded, having the same love, being of one accord, and of one judgment ; thai nothing be done through contention, etc. — Philip. II. 2. TTTE have heard the manner of the apostle's exhor- I Y tation, and therein four veiy pathetical argu- ments 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,' &c. It re- mained to speak of the matter of the apostle's exhor- tation. We spake onlj' of that which I took to be only a motive prefixed before the matter of the exhor- tation, in these words, ' Fulfil my joy.' Now we are to proceed unto the main matter of the apostle's exhor- tation, which is, that ' thej' be like-minded, having the same love,' itc. By which matter of the exhortation this in general appeareth, that some fhings were amiss amongst them ; there was not that love and concord amongst them, nor that humility which should be in them. Many things were done amongst them through contention, through vain glory, 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 reformed 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 chmxhes, and so of the most holy men, is. No chmxh so refonned, 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 re- formed in them. Look into all those churches unto which our apostle wrote his epistles : ye shall not fiud any of them so commended for embracing the truth, and for standing fast in the tnith, as this church of Phihppi. He giveth, indeed, testimony unto the Galatians, that the}" were sometimes such as (if it had been possible) would have plucked out their own eyes, and have given them imto him, so loved they him and the truth which he taught. But quickly were they removed to another gospel, as the apostle witnesseth. Gal. i. 6, whereas the Philippians still stood so fast that the apostle was persuaded that he that had be- gun 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 wiiteth in the Apocalypse, and there ye shall see that some were fallen, others decayed, some were proud, others negli- gent. Of all the rest of those churches, the church of Smyrna and the church of Philadelphia are there most commended. Yet in both those chm'ches, 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 thej- were no better than a synagogue and sink of Satan. Again, look into the Vek. 2 1 LECTURE XXV. 105 reformed clmrclios 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 m respect of her afflic- tions, whereby her beloved dt)th sometimes prove her, and sometimes chastise her, but black also in respect of her blemishes, imperfections, and sins, which arc the causes of her afflictions. For all men, while the\- carry about with them the earthly house of this taber- nacle, unto what degree of perfection in foith, know- ledge, or other graces of the Spirit soever they be grown, had still need to pray, ' 0 Lord, increase our faith,' our knowledge, &c. ; and unto what perfection in innocence, obedience, or the like they be grown, yet still they are taught to pray, 0 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 gi-eatest perfection is but great imper- fection, ' whiles we live here at home in the body,' as that of the apostle sheweth, 1 Cor. xiii. 9. And so long as we are clothed with corruption, ' if we say we have no sin, we deceive ourselves, and truth is not in us,' 1 John i. 8. 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 imperfec- tions shall be taken away, and we shall be made per- fect. But where and when ? Not here otherw-ise than 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 sheweth, vcr. 10; and the church shall be presented unto Christ Jesus, her be- loved, ' not having spot, or wi-inkle, 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 hke unto his glorious bodv,' as that place to the Ephesians sheweth, Eph. V. 27.' This, then, should teach us to long to be of that triumphant chiu-ch, to long to enter into the holiest of hohes, to long to be loosed, and to be with Christ. Here the father of the, faithful, holy Abraham ; here the man after God's 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 judgment ; 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 wants supplied, all imperfections perfected, all sin cease, and all enemies be utterly destroyed ; only there our knowledge, our judgment, 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 so earthlj-- minded are we, many of us, that here we could bo content to pitch our taberaacles, and never to remove hence, even as if wo loved darkness better than light, and had rather dwell in the valley of tears than in the valley of blessing, where we are but strangers, than at home in our own city. Let us, beloved, remember that here the best of us have our blemishes, and that when it is at the best with us, we arc but in the way unto that which is best of all for us ; that the best refomicd church on earth is not thoroughly reformed, and that the most sanctified man on earth is but only in part sanctified. And let us make this benefit here- of, 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 wean our- selves from the vanities of Jerusalem which is on earth, where many things will bo done through con- tention and vain glory, 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 judgment. i\jid let this suffice to be observed in general from the matter of the apostle's exhortation, whereby yc see the state even of the best refonned 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 exhortcth the Philippians, and in them us. The fii-st thing whereunto he exhorteth them is, in general, that they be ' hke-minded,' or ' like afifec- tioned,' as the same phrase is translated elsewhere, Kom. xii. 16, having their affections, Ukings, and desires set on the same things ; for in this, as in tho 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 afl'ections be set on the same things, loving the same things, according in desire of the same things, and according in judgment of the same things, but all in the Lord. Whence I obsei-ve, a necessary duty in all Christians called to the laiowledge of God by the gospel of Christ Jesus, which is that they be ' like- minded in the Lord,' setting their afl'ections, likings, and desii-es on the same things in the Lord ; a dut)' which our apostle prescribeth almost as oft as auj' other duty. In the beginning of his former to tho Corinthians, chap. i. 10, 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 judgment.' Where ye see he beseecheth them, and in them us, even ' by the name of our Lord Jesus Clu-ist,' to be all of one mind ; and because dis- agreeing in words cngendereth 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, 106 AIRAY ON THE PHILIPPIANS. [Chap. II. likewise, of his latter to the Corinthians, chap. xiii. 11, he commendeth this dutj- unto them, saying, ' Finall}-, brethren, fare ye well. Be perfect, be of good com- fort, be of one mind ; ' as thinking this duty so neces- sary, 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, hkewise, ye see how roundly and deeply he adjureth and chargeth the Philippians, and in them us, to be like-minded, saying, ' If there be any con- solation in Christ,' &c., ' fulfil my joy, that ye be like- minded.' And in the last chapter save one to the Komaus, he maketh a most earnest prayer unto God for them, that they might be like-minded one towards another, saying, Eom. xv. 5, 'Now the God of patience and consolation give you that ye be hke-minded one towards another, according to Chi'ist Jesus ; that ye may with one mind and with one mouth praise God, even the Father of om- Lord Jesus Chi-ist.' Where fii-st the apostle implieth that, if they be like-minded, God must give them this to be like-minded, and therefore he prayeth unto God to give them this grace, that they be like- minded one towards another ; secondly, he noteth how he would have both them and us to be like-minded one towards another, \iz., accord- ing to Christ Jesus, to consent in that truth which he hath taught, and in that love which he hath com- manded ; for otherwise, if we be like-minded, but not according to Clu-ist Jesus, not in the Lord, what gi-eat 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 dehver unto us Barabbas'? And are not they all of one mind that cast then- 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 than an unity ? We ai-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 shcweth 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 Chidst:' not only with one mind, but also with one mouth ; nor only with one mouth, but also with one mind. Thus, then, ye sec it to be a duty so necessary in us and in aU Christians that we bo like-minded in the Lord, that the apostle still com- mendeth it unto us, beseeching us to be like-minded, charging and adjuring us to be hke-minded, and pray- ing unto God that we be like-minded. But why is it so necessary a duty that wc be hke- minded in the Lord ? Many reasons might be alleged, but I will only mention two. As, first, because ' wo have one Lord, one faith, one baptism, one God and Father of us all ;' for meet it is that so many as are joined together in the unity of these, be also knit together in one mind, and in one judgment according to Christ Jesus, even as our apostle urgeth this same reason to this same purpose elsewhere, Eph. iv. 5. Secondly, because there is not a better remedy against dissensions and schisms than 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 and contentions wherewith the church of Corinth was troubled ? Was it not because they were not hke-minded in the Lord ? One held of Paul, another of ApoUos, one of Cephas, another of Christ ; one would pray and prophesy bare-headed, another with his head covered, and when they came unto the Lord his supper, one was hungry, and another was di-unken. 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 wa}' '? 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 childi'en of another, the master of one mind and the servants of another, and every of them will needs follow then- own mind, and fancy their own way, how troubled must needs that house be ? And therefore om- blessed Saviour, being now read}- to be offered, in that holy prayer for all his childi'en, prayed, John xvii. 21, that we ' might be all one, even as he and the Father were one;' that we might all be one in the Father and in him, even that we might be hke-minded in the Lord. And in the next chapter, Philip, iii. 16, our apostle prescribeth it as a remedy against dissen- sions in the chm-ch, 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 one hope, but in all things we are to be hke-minded one towards another according to Christ Jesus, we are to love and like, afl'ect and fancy, will and desire the same things as they are pleasing unto the Lord ; being at one with God, we ai'e to be of one mind amongst ourselves. Here, then, om- adversaries will ask of us, if this be so necessary a dutj-, how happens it that ye are not all like-minded ? What mean the terms of Zwinglians, Lutherans, Calvinists amongst you''* How is it that amongst you some are Brownists, some Baroists, some Pm-itans, 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, Ockamists, Canonists, and Divines amongst them '?t How is it that amongst them some are White, some Black, somo * Bez. cjiist. t ^ i^" t'ar. in Iicn. cap. 26. Ver. 2.] LECTURE XXV. lor I Grej' Friars, some Franciscans, some Dominicans, some Jesuits, some barely priests ? How is it that, not touching ceremonies, or discipline alone, but touching main and gi'oat points of doctrine, there is such ditlcrence amongst them ? Toucliing the Scrip- tures, 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 coiTupt bj' the malice of the Jews ; and doth not Bel- lanninc deny it ? Doth not Bellarmine himself, for expounding of the Scriptures, sometimes refer us to the fathers of the church, sometimes to general coun- cils, 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 wherein they dissent 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, sheweth how not only we dissent therein from them, but how they dissent amongst themselves. First, therefore, let them pluck out the beam of their own eye, that so they may see clcai-ly the mote which is in our eye ; let 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 shew that we are not all of one mind ? If ye be, say they, then what mean the tei-ms of Zwinglians, Lutherans, Cah-inists 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 chm-ch, and are at this day. But if we be named after any other name than only the name of Chi-ist Jesus, it is through their malice, not by our desire. Yea, but how is it, say they, that some amongst you are Bro\Ynists, some Baroists, some Pui'itans, some Protestants ; that, touch- ing ceremonies and outward discipline, there is such difference amongst j'ou ? I answer that, if there be an}' 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 dif- ference about ceremonies and outward disciphne, 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 sub- stance of doctrine and grounds of rebgion, wherein is it that we are not like-minded ? If they could, no doubt they woidd tax us in the substance as they do in the accident ; and as they cannot in the substance, so I wish they could not las us in the accident. So should the joy of our Sion be full, if we were all like-minded, both for the substance and for the acci- dent, and so many as love the peace of Sion, and wish her prosperity, pray also that this her joy may be fuliiUed. Again, this may serve to reprove a fault too, too common amongst us. For if we be joined tdgethcr in one faith and in one hope, if wo agree in the sub- stance of truth, we think it a small matter to dissent amongst om'selves 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 oiu' apostle sufficiently sheweth, 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 Jesns. In matters of faith and in matters of ceremony, in matters of doctrine and in matters of discipline, in matters of Ufe and in matters of learning, in matters of religion and in niultcrs of civil conversation, he would have us to be like-minded, as in the Lord it may be warranted. Let us, there- fore, beware how we soothe up om-selves in dissenting about matters of less moment, when we agi-ee in mat- ters 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, there- fore be, that both in matters of less moment, and likewise in matters of greater importance, we may bo like-minded in the Lord, as becometh the gospel of Christ. But how may we be like-minded in the Lord '? This om' apostle sheweth in the next words, and that is, 1, if we have the same love, ('. c. if we love the same things in the Lord ; 2, if we be of one accord, i. e. if we agree in our wills and desu-es in the Lord ; and, 3, if we be of one judgment, ('. e. if we agi-ee in one truth of Christ Jesus. For these the particulars are, as I take it, comprised under, and meant in that genei'al, so that, if we thus love and agi'eein the Lord, then are we like-minded in the Lord, and our conver- sation, 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 par- ticulars, which, in eti'ect, have been handled in the general. Briefly, therefore, of these, as time will give leave. The yics? 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 tmth, even as we sav that they have the same faith who believe in the same Christ. Hence, then, I obser\e, that if we will be like-minded, and walk as becometh the gospel of Christ, then must we love the same things in the Lord, not one one thing and another another thing, but the same things as simply the same things. For wo may love the same things, and yet be far from that love of the same things which becometh us, as, namely, if we love the same dehghts 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 lOS AIRAT OX THE PHILIPPIAKS. [Chap. IT. pleased. Thus it is commanded us everywhere 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 thmgs, 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 anti- christ, when one hateth that which another loveth, where every man loves that which himself liketh, and scai'ce two love the same things, what love can there be, nay, what distractions must there not needs be, nay, what desolations are not likely to ensue ? In the chm-ch of Corinth, thej" loved not the same things, but one loved this man, another that man ; 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 judgment likely to ensue ! Nay, beloved, here is the misery, and Uke 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. AVe speak not the lan- guage of Canaan, but half in the speech of Ashdod, and half in the language of Canaan. Hereupon it is that the 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 om- own lives, and that we be not made a prey imto om- 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, rehgion and superstition, but with religious hearts lot us love the same truth, the same God, the same things in the Lord, that some may be like-minded according to Christ Jesus. The second thing which, in these particulars, I note is, that the apostle would have the Philippians to be of one accord, /. e. to agi'ee in theu' wills and desires touching everything that is good, belong it unto reh- gion or unto civil hfe and conversation, Whence I observe another necessary duty for us, that we be hke- minded, and walk as becometh the gospel of Christ ; and that is, that we agi-ee in our wills and desii'es 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, Ps. 1. 18, ' 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 agi-eement that the Holy Ghost requireth of us, and commendeth unto us : ' Behold,' saith the prophet, Ps. cxxsiii. 1, ' How good and jo^-ful a thing it is, brethren, to dwell together in unity,' i.e. to live together in that concord and good agreement which is acceptable to the Lord. And the more to shew the pi'ecious worth of holy agi'eement amongst the sons of God, he hkeneth it unto the ointment prescribed for Aaron, which was so sweet that when Aaron was anointed therewith, the smell of it was most pleasant unto all that were by, Esod. xxs. 23. 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, chap. iv. 32, that ' they were of one heart and of one soul,' agreeing in their minds, wills, desires, and affections. And where this agi-eement in the Lord is not, there the Lord is not. And yet in matters wherein we diflfer one from another, how hardly are we brought to be of one accord in the Lord ! If we differ in matters of reli- gion, either we will not vouchsafe one to talk with another in them, or, if we do, we wiU be sure to set that down ■nith ourselves, that howsoever we be con- vinced, yet we will never yield to agree with them that would persuade us. We have too, too lament- able 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 hfe, 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 Uke-mindcd, having the same love, being of one accord. The tliird thing which I note is, that the apostle would have them to be of one judgment, i. e. to agree in one truth of Christ Jesus. "S\Tience I observe a threefold necessaiy 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 Jesus, even in that truth which the prophets and apostles have taught us. All agi-eement without this is but disagi-eement. This alone knits the knot of good agreement. Let our adversaries look how they agree in this, in those manifold positions which they maintain besides, and repugnant unto this. Yer. 3, 4.] LECTURE XXVI. 109 LECTURE XXVI. That nothing be doiw through contention or fain-glonj ; but that in meekness of mind every man esteem other better than hiinxelf. Look not every man ua his men things, but every man also on the things of other men. — PuiLir. II." 3, 4. IT remaineth now that we speak of those unchristian vices which the apostle dissnadeth, as the very banc of that love, concord, aud unanimity, which before he had persuaded, in these words, ' That nothing be done through contention,' &c. That nothing he done, &c. In these words, then, the apostle amplifieth his exhortation, 1, by two evils which he dissnadeth, as the very bane of that love, concord, and unanimity, which before he had persuaded, namely, contention and vaLu-glory, ' That nothing,' &c. 2. By the contrary virtue unto them, which he persuadeth as the veiy foster-mother of that love, concord, aud 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 dehortatiou and an exhortation : a dehortatiou from contention aud vaiu-glory, ' That nothing be done,' &c. ; an exhortation unto humility and meekness of mind, ' but in meekness of mind,' &c. So also in the next verse is, first, an evil dissuaded ; secondly, the contrary virtue persuaded : a dehortatiou and an exhortation. A dehortatiou fi-om self-seeking of our own things, which also is an enemy unto that love, concord, and unanimity, which before he had per- suaded, in these words, ' Look not,' &c. An exhorta- tion unto a regard of other men's things, a meaus of preserving that love, concord, and unanimity, which before he had persuaded, in these words, ' but every man also on,' &c. So that here ai'e three breeders and causes of discord and dissension dissuaded, viz., contention, vain-glorj', and self-seeking of our own things ; and two preservers of love and concord per- suaded, viz., humility and due regard of others : the one dissuaded aud 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 of them ; the words, ye see, in themselves are unper- fect, 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 judgment.' Why ? ' That nothing be done through contention and vain- glory.' As if he should have said. If there he among you contention and vain-glorj-, it is not possible that you should be like-minded, ' having the same love, being of one accord,' &c. For these are the very fire- brands 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 judgment touching the truth, if ye mortify, if j'c kill and crucitS' these carthl}' and ■^dle afl'ections of contention and vain-glory : ' That nothing be done amongst you through contention and vain-glory" ; but that in nieeluiess,' &c. Now, by contention, the apostle meaneth a delight to difler from other men iu judgmeut and in every other thing, and by vain-glory ho meaneth a tickling desire to get glorj- by following after singularity in things. So that when the apostle would have 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, to be like minded unto them. And when he would have nothing done through vain-glory, his meaning is, that ho would have none of them to be tickled with such a desire of glory, as to single out himself in judgment from the rest, and to disdain to think as the rest do, think they never so well. The rest that foUowcth is more easy to be understood, aud may further be opened as we come to the several points. Now let us see what observations we maj' gather hence for our further use and instruction. The fii-st thing which here I note, is, that the apostle would have nothing done among the Philip- pians through contention ; he would have none of them to take delight iu dissenting from other men in judgment, or in any other thing ; he would have none of them to be contentious persons, such as cannot abide to agi'ce 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 shoidd be done amongst them through contention, they should take no pleasure in dissenting from other men, either in judgment or in any other thing. This our apostle plainly showeth, where he saith, first, that contentious are a work cf the^flesh, aud then, that ' they that are Christ's have crucified the flesh, with the afl'ections and the lusts,' Gal. V. 20, 2-1. 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 sene sin in the lusts thereof ; but contentions are an aflec- tion and lust of the flesh, reckoned up vnih adultery, fornication, idolatry, witchcraft, heresies, murders, drunkenness, gluttony, and such like. What, then, must needs follow, but that they that belong unto Christ mnst abandon all contentions, must do nothing upon a humour to thwart and to cross, upon a delight to 110 ATRAT ON THE PHILrPPIANS. [Chap. IT. dissent and to diflfer. And tlie reason lieveof is very plain ; for when men onee 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 beeometh Christians, be of one accord with others '? Nay, how can it be, but that such opposition and contradiction should breed great dis- cord and dissension ? It is one of Solomon's pro- verbs, chap. xxvi. 21, ' As the coal maketh burning coals, and wood a fire, so the contentious man is 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 com- monly from men of contentious humours, which take a pleasure in dissenting from the rest of the church, and in maintaining new and quaint opinions by the sharpness of their wits ? Arius, Nestorius, Mace- donius, 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 divi- sions and discords, the tumults and brabbles, where- with all societies and bodies arc troubled, whence are they ? Are they not common^ 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 gi'eat reason of abandoning all contentions among Christians, that nothing be don 3 through contention amongst them. What, then, may nothing be done through conten- tion ? If four hundred false prophets counsel Ahab to go to war, may not Micaiah set himself against them all, and tell Ahab, that if he go he shall fall there ? 2 Chron. x-sdii. May not Jeremiah contend and strive even with the whole earth, as himself wit- nesseth that he did ? Indeed, if Micaiah or Jere- miah do so, they shall be counted contentious men for their pains, insomuch that Jeremiah shall cry out and say, ' Woe is mo, my mother, that thou hast born me a contentious man, and a man that striveth with the whole earth,' Jer. xv. 10, for so he was accounted. And so our whole church, for dissenting from the Eomish Church, we are counted schismatical, heretical, contentious men. But ye must know that there is a great difterenee betwixt hijy.iihrj.sia. and igiitia, 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 tiiith, and a dissenting from others only to contradict, whether the thing be true or false. We may not (as our apostle here saith) do any thing through conten- tion, but we may and most duly examine things that are called into question. We may not take a delight in dissenting from others, but we may dissent from others ; we may not dissent from others only to con- tradict, whether the thing be true or false, but we may and must dissent from others to stand for the truth. Let it be proved, then, that IMicaiah dissented from the four hundred false prophets only upon a humour to contradict them, or that Jeremiah strove with the whole earth, upon a delight to set himself against all men, and then let it be said that they were contentious men indeed. And let it be proved, that we generally, in dissenting from the Romish Church, do it upon a delight and jjleasure that we take to make a perverse opposition, and then let it be said that we are contentious men indeed. Otherwise, in vain is 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 anything be done through contention, these two rules are necessary: (1.) Is it done upon a humour and delight to contradict, whether it be true or false ? Then it is done through conten- tion. (2.) When the truth is manifested, is the opposition still maintained ? Then it is done through contention. Otherwise, if we dissent from others at the first, and afterwards, when the truth is manifested, yield unto the truth, as often it falleth out when there is dissenting through ignorance, or if we dissent from others in the things wherein they dissent 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 be 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 loth to be called contentions, and that both church and com- monweal 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 othar men as he that is most contentious of all. None ■will be contentious, and yet both church and common- weal groan under the burden of contentious men. In our church what cockatrice eggs be now a-hatching ? what outworn errors of Pelagianism be now a-broach- ing ? 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 chm'ch be set on fire there^^^th. And by whom but 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 fi'om 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 Isody ? And by whom but by contentious men, which, because they will be above all others, will not agree with any others ? The truth is, that whereas nothing should Veu. 3, -t.] LECTURE XXVI. Ill lie (lone thvoufth contention, nothing almost is done Imt through contention. And yet every man will wash his hands of contention, but it is as Pilate washed his hands of the innocent blood, whenas his fingers dropped with the blood of that just One ; and as well might Arius, Nestorins, Maccdonius, and other like arcli-hereties 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 con- tention. Let us hearken unto the apostle, and let us take heed of taking a deUght in dissenting fi-om others, and being always y which places it doth appear, that howsoever our good works are not the cause, or the means of om' salvation, yet they are that way which leadeth unto salvation ; yea, and that) way wherein if we do not walk we cannot be saved. ' So saith our Saviour himself, John xv. 2, ' Every branch that beareth not fruit in me, the Father taketh away, and it is cast into the fire, and burnt.' Ho doth not say, every plant that is not planted in me, albeit that likc^\ise be most true, but every branch that bearcth not fruit in me. ^Yhat fruit? Even ' the fruit of the Spirit, which is in all goodness, and righteousness, and truth,' as the apostle speaketh, Eph. v. 9, ' Eveiy branch that beai-eth not such fruit U; AIEAY ON THE PHILIPPTANS. [Chap. II. iu me, he is taken away and cast into the fire, and burnt.' To like purpose is that of the apostle, where he saith, Heb. xii. 14, ' Follow peace with all men, ,- and hoHness, without the which no man shall see the Lord.' And to the like pm'pose now many places might, and ordinarily are, by u& produced in om- ser- mons. Here, then, first, I beseech you to beware of such as 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 them ; 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 not '^speak of good w-orlcs, 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 beUeve hes, they speak evil of the way of tnith, which they know not, and of us, whom either thejr w'ill not at all hear, or with such enchanted ears that they pervert whatsoever things are spoken unto their own destruction. Such, if thej- would, they might hear and know that those are false suggestions, wherewith they slander us and the truth which we teach. For we preach both fiiith and works, and in -.j,all places we exhort all men that they abound in eveiy good work. But why is it that they 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 Scriptm-es have taught us, and we bring with us the evidence thereof to confii-m that which we teach. We dare not chal- lenge any part of our salvation as due unto om- works, because all the honour thereof belongeth to the Lord, whose fi'ee gift it is according to his mercy. But the way wherein God hath ordained us to walk imto sal- vation, we say, is hohness 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 ordained us to walk in, and if without holiness of life no man shall see the Lord, then walk with God, as Enoch did, in holiness and righteousness. You be- lieve in Christ Jesus, shew forth the fruits of your faith ; your works must testify your faith both unto yourselves and unto us ; for it is a vain and a dead faith where no fruits of holiness of life do follow. A tree is known by his fruit ; a good tree bringeth forth good fruit, and a corrupt tree briugeth forth evil fruit. As many as are led by the Spirit of God, they walk after the Spirit, and they bring forth the fruits of the Spirit. Beloved, God hath sent a time wherein to try the faith and religion of such as he hath enabled to do some good nnto his children. Now he looketh- that we should shew forth the fruits of faith, and the tokens of religion, by shewing mercy and compassion upon our poor afflicted and distressed brethren : Jamea- I i. 27, ' Pure religion, and undefiled, before God, even the Father, is this, That we visit the fatherless and . widows in their adversity, and that we keep ourselves- unspotted of the world.' If, therefore, there be any faith, if there be any religion, if there be any bowels of compassion in you, withdraw not your morsels from the poor, nor your relief from the needy. According- to that wherewithal God hath blessed yon, be it small or great, be ready to do good and to distribute, laying up for yourselves a good foundation iu heaven. Blessed is he whom the loins of the poor iu their ad-' versity blesseth. Generally, this I exhort, that ye- study to live soberly, righteously, and godly in this- ■" present world, and to glorify God by the holiness of your conversation ; for know this, that whom God hath justified, forgiving their sins and iniquities, them- also hath be sanctified, that they serve him iu holiness and in righteousness ; and whom he hath sanctified, them also, and them only, he glorifieth in the king- dom of his Son. As he then which hath called you ' is holy, so be ye holy in all manner of conversation. . Hereby ye shall know that ye are the sons of God, if lye walk as he hath walked, and keep his command- ' ments ; and this is a sure witness that ye belong not unto him, if yc delight in unrighteousness, and defile yourselves with the unclean conversation of the wicked and ungodly. Give, therefore, all diligence to make I your calling and election sure; sure, I say, unto your- selves and to your own souls, by walking in such holiness of life as God in Christ Jesus hath ordained you to walk in ; and thus much of that holy course and race of godliness wherein the apostle exhorteth us to run, when he saith, Coii/icilc sahiteiii, etc. ' Make an end,' &c. What it is whereunto[the apostle in these words doth exhort us, in part we have already heard by the way wherein he prescribeth us to walk. The way which Icadeth unto salvation being holiness ^~ of life, the apostle exhorteth us to walk in this way, to run in this race. Now it is to be observed that the apostle doth not only prescribe the way which leadeth unto salvation, and exhort us to walk and run in that way, but he exhorteth us to run on in the same race unto the end, and fully to finish our course, in doing such good works as God hath ordained that we should walk in. Whence we arc to learn this lesson, that we must not only begin in the Spirit, and grow for- ward likewise from grace unto grace, but we must persevere and continue unto the end, that as the beginning and progress were iu the Spirit, so the end also may be in the Spirit, that after the race run we may have eternal life. It is a good thing to begin well ; but how little it profiteth us unless we continue, let the example of Lot's wife, whose temporal punish- ment, because she looked back unto Sodom, is regis- Ver. 12, 13.] LECTURE XXXIII. U.3 tered in the Old, and the example of Judas, the betrayer of Christ, whoso fearful end, because he wentaslray from the ministration and apostleship which he had obtained with the rest of the apostles, is registered in the New Testament, hear witness. ' Know ye not,' saith the apostle, 1 Cor. ix. 21, ' that they wliich ran in a ' race, run all, yet one receivcth the price ?' namely, he that runneth to the end. ' So run,' saith the apostle, ' that ye may obtain.' IIow is that ? that is, to the end. lluu to the end, that ye may obtain the price ; for none are crowned but they that strive as thej' outjht to do, 2 Tim. ii. 5. Now, who are they that strive as they oui,'bt to do, but they that without faiutini:; and failing in the way hold out unto the end ? Li most miserable case theu are they, that, like the church of Ephesus, forsake their first love, that is, that having once followed the truth iu love, and cm- braced pure religion, and walked iu the paths of righteousness, do afterwards fall away, and run them- selves upon the rocks, cither of errors iu opinion, or of corruption iu life. ' No man,' saith Christ, Luke ix. (12, ' that putteth his hand to the plough, and ' looketh back, is apt to the kingdom of God.' And the apostle saith further, 2 Pet. ii. 21, that ' it had beeu better for them not to have known the way of < righteousness, than after they have known it, to turn trom the holy commandment given unto them.' The reason is given by the apostle, Ileb. x. 2G, 27, ' For if we sin willingly after that we have received the know- i (Ige of the truth, there remaiueth no more sacrifice for ^ius, but a fearful looking for of judgment, and violent lire, wliieh shall devom' the adversaries.' ' Take heed therefore, brethren, lest at any time there be in any of you an evil heart, and unfaithful, to depart away from the Uviug Lord : For we are made partakers of Christ, if we keep sure unto the end the beginning wherewith we are upholdeu,' chap. iii. 12, 11. Let us run with patience the race all out that is set before us. Our Saviour Christ did so before us, ' who, for the joy that was set before him, endured the cross, and de- spised the shame,' chap. xii. 2. And shall we be wear\' and faint in our minds ? We sen-e a most bountiful Lord, which giveth us all things liberallj' ; let us serve him with all that we have. We servo a most lo\'ing Lord, who will not change his favour for ■ ver; let us not serve him for a time, but for ever. And this let us know for a surety, that if at our last end, when death doth summon us to yield our bodies imto the grave, and om- spirits into the hands of him that gave them, if then with Paul we can saj', ' I have J fought a good light, I have finished my course, I have kept my faith,' we shall find more sound joy and sure comfort herein, than in all things else under the cope of heaven whatsoever; for he that endureth unto the tend, he shall be saved,' saith our Saviour Christ, Mat. xxiv. 18. And again, Rev. ii. 26-28, ' He that overeometh, and keepeth my works unto the end, to him will I give power over nations : and he sliall rule them with a rod of iron, and as the vessels of a potter shall they be broken. Even as I received of my Father, so will I give him my morning star.' Make an end therefore of your own salvation. Now, before we proceed unto the manner how wo are to run in this race, and to finish this course, a doubt arising from the apostle's exhortation is first to bo 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 eud. Whereupon, som3 do gather that our free will is_here called upon, that is, that we are not wholly and only assisted by grace in , the way of salvation, and iu the works that lead there- unto, but that it is in us to consent unto the grace wh^h is ofl'ered, and that we of ourselves, being holpen with grace, by the power of our free will, are able to work the things that are good and acceptable unto God. For why else, s.ay they, doth the apostle exhort us to work out our own salvation, if in us there be no power at all to work ? And generally they do conclude, that all admonitions, exhortations, reproofs, precepts, promises, and threateuiugs iu the Scriptures, are in \-ain, if free will in man be not gi\autod, by the jxnver whereof he may, together with grace, work that which is good. The doubt then is, whether this exhortation of our apostle do not impl}- that we, by the power of our free will, ai-e able, partly of ourstdves, to make an end of our own salvation, and to run the race of right- eousness which leadeth to salvation. The resolution and answer whereuuto is, that it doth not at all imply any such thing, which yet more clearly will appear, if first we shew the frivolousness of their whole rea- son, drawn from admonitions, exhortations, &e., in general, which is this : if it be not, say they, iu our own power to do the thing which is good, and where- ' unto we are exhorted and admonished, Ac, then in vain are admonitions, exhortations, precepts, reproofs, and the like. But sec the vanity of theii- reason ! Ai-e not admonitions and the like needful, if it be so that it be wholly of grace, and no way of ourselves to do those good things whereuuto we are exhorted '? / It is as if they should say, If the increase of the earth V be wholly the blessing of the Lord, then it is not | needful for the husbandman to till his gi'ound ; if ' faith be wholly the gift of God, it is not needful to., come to hear the word preached, &c., for as he giveth corn, and wine, and oil, and all things needful for this life, but yet by such means as he hath ordained there- unto, and as faith is his gift, but yet given to us by the means of hearing the word preached, so God worketh in us both to will and to do those things wherennto he exhorteth and admonisheth us, but bj- the means of such admonitions, exhortations, and the like. Howsoever, then, it be not in our own power to do the good things whereunto we are exhorted iu holy Scripture, yet admonitions and exliortations there used are therefore needful, because they are the means Hi AIRAY ON THE PHILIPPIANS. [Chap. II. ■whereby God worketh his graces. Again, if we look } into the book of God, we shall easily see that all these things whereunto we are exhorted, they are wholly given of God by grace in Christ Jesus, and are no way of ourselves. To take a httle view thereof, the Lord by Joel exhorteth or eommandeth, saying, chap. ii. 12, ' Turn you unto me, with all your heart, with fast- ing, weeping, and mourning ;' and yet Jeremiah sheweth plainly that conversion unto the Lord is whoUy the gift of the Lord, when he thus prayeth, chap. x.xxi. 18, ' Convert thou me, and I shall be con- verted, for thou art the Lord my God.' Likewise our Saviom- Christ exhorteth, Mat. xi. 28, ' Come unto me, all ye that ai'e weary and laden, and I will ease you ;' and yet he sheweth plainly, that to come unto him is wholly from the Father, when he thus sajfh, ; John ■NT. 44, ' No man can come unto me, except the \ Father which hath sent me di-aw him.' In another place, Luke xii. 15, he exhorteth, saying, ' Take heed and beware of covetousness ;' j^et, to do thus is wholly from the Lord, as the prophet sheweth by that his prayer unto the Lord, Ps. cxix. 36, ' Incline mine heart unto thy testimonies, and not to covetousness.' Generally the prophet exhorteth to fly from e-vil, and to do the thing that is good, Ps. xxx^ni. 27 ; and James telleth us, that to do good is wholly fi-om the Lord, saying, chap. i. 17, ' Every good and perfect gift is fi-om above, and cometh down fr-om the Father of Hghts,' &c. The Uke is to be said of reproofs. Christ reproved the eleven of their unbelief and hardness of heart, Mark xvi. 14 ; and yet the prophet sheweth that it is the Lord that taketh away the stony heart out of our body, and giveth us an heart of flesh, Ezek. xxxvi. 26 ; and the apostle, that faith is the gift of the Lord. The like is to be said of all precepts, promises, threatenings, reproofs, admonitions, exhortations, and the like in holy Scriptm-e. The Lord useth them all as means to work his own vnR in us, and giveth unto ns whatsoever he requireth of us. He setteth down laws and statutes, not as if it were in our o-wn power to keep them, but that we may know what to ask of him, and with the prophet to say, ' Oh be gi-acious unto thy servant, that I may Uve and keep thy word.' He promiseth good things to those that wLU obey him, not as if it lay in us to obey him if ourselves would, but that he may work such a will in us by his pro- mises. He admonishcth and exhorteth us, not as if we were able of oui-selves to will or do the thing, but that so we may look into our own weakness, and turn unto him, and he may heal us. You see, then, how vain their whole reason, drawn from admonitions, ex- hortations, and the like, in general is ; for, that neither they argue any power in us of ourselves to do good, neither are they needless and vain, because they are the means whereby the Lord worketh in us, both to will and to do that which we are commanded and ex- horted. Now to the reason, di-awm in particular fr-om this exhortation, in brief I answer, that albeit the apostle exhorts us to work out our o^wu salvation, yet it doth not follow that it is at all in our power so to do. For as it foUoweth in om- apostle, it is God which worketh in us, both to will and to do, even of his good pleasure. The apostle, therefore, exhorteth us to make an end of our o'wn salvation, not for that we are able to do so, but to teach us to fly unto him who worketh in us, both the will and the deed, even of his good pleasure. Now let us make this use of that which hath been spoken for the resoWng of this doubt. It is not in our^o^vn power, we see, to fly the evil we are forbidden, to do the good we are commanded, or to embrace the vfrtuous and godly life whereunto we are exhorted, but ■wholly from gi-ace, only from the Lord. So often, tlfen, as we hear or read any precepts or laws in the book of God, let us therein acknowledge om- duties, and seeing it is not in our power to keep them, let us fly unto our God, and pray to him. Lord, give mo gi-ace to do that thou commandest, and then command me what thou wilt ! So often as we hear or read any pro- mises or tln-eatenings, let us therein acknowledge our own frowardness, and seeing it is not in us to bend at promises or thi-eatenings, unless he touch us with his Holy Spfrit, let us fly unto om- God, and pray unto him, Lord, take from me my hard and stony heart, and give me for it a soft and fleshy heai't, that thy pro- mises and thy thi-eatenings may work in me obedience to thy will ! So often likewise as we hear or read of admonitions or exhortations, let us therein acknow- ledge our own infu-mities ; and seeing we cannot of our- selves will or do the thing whereunto we are exhorted, let us fly unto om- God, and pray unto him. Lord, frame my will according to thy blessed ■n-ill, that I maj- do what thy will is ! And to conclude this point ; seeing we cannot run this race whereunto the apostle exhorteth us, but God must work in us both the will and the deed, let us fly unto God, and pray unto him, Lord, sanctif}' me with thy Holy Spirit, that, by thy grace gJiiding me, I may walk in those good ■s\-orks which thou hast ordained me to walk in unto my life's end ! LECTUEE XXXIY. With fear ami ticmhling : for it is God ivJiich worketh in i/oii both the will and the deed, even of his good pleasure. —Philip. II. 12, 13. w ITH fear and t remhl i ng . From these words some* there arc that gather that uncomfort- * Rhera. in loc. able doctrine of the uncertainty of our salvation, affirm- ing it to be pride and presumption to dare to bo so bold as to be assmed of our salvation, and clean Ver. 12,13] LECTURE XXXTV. 14.5 contrary to the teachiug of the apostle in this place. So that the meaning of the apostle, by their judgments, in this place is this, that we should so work our salvation ^ that yet we should always doubt of our salvation. But how far this is wide of tlic apostle's meaning may easily nppoar by those manifold Scriptures, whereby the cer- tainty of our salvation is affirmed, and consequently this uncomfortable doctrine of the doubting of our sal- Tation is utterly overthrown : ' I am sure,' said .Job, chap. six. 25-27, ' that my Redeemer liveth, and he shall stand the last upon earth : and though after my skin worms destroy this body, yet shall I see God iii my flesh : whom I myself shall see, and mine eyes shall behold, and none other fm- me.' Lord, how this holy man so assureth himself of his salvation, that he beats upon it as if he could never satisfy himself with any words, but fills his mouth with rejoicing hereat amidst all his afHictions. 'I am sure,' saith he, ' my Redeemer hveth.' 'I shall see God in my flesh,' 'I my- self shall S3e him,' ' mine eyes shall behold him",' ' none other for me, but I myself shall behold him.' He doth as fully assure himself of his salvation as if he were already in full possession thereof. Of the hke assurance of his salvation our apostle iwotesteth, say- ing, Rom. viii. 38, 'I am persuaded that neither death, nor life, nor angels,' .te. ; where the apostle doth not only speak of a probable persuasion, but of such a sure confidence, as whereby elsewhere he saith, 2 Tim. iv. 8, ' from henceforth there is laid up for me a crown of righteousness,' &c. Neither groundeth he this per- suasion upon any special revelation, but upon that ground which is common to him with all the faithful, even the love of God in Christ Jesus. Now as Job and Paul, not to instance in any others, assured them- selves of their salvation, so we by the power of the same Spij-it, and upon the same ground of the love of God in Christ Jesus, may and ought to assm-e ourselves of our salvation. True it 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 siu-e promises of God in Christ Jesus, who hath promised in his word eternal life to all that believe. We look not upon ourselves, or our own works, or our own worthiness, for then must we needs doubt; but we look upon him that hath promised, even as Abraham did, whose faith we are to follow, of whom it is said that he neither did 'consider Lis own body, which was now dead, being almost an hundred years old, neither the doadness of Sarah's womb ; neither did he ' doubt of the promise tlnough unbelief (where note how doubting is tci-med unlie- licf ) but was ' strengthened in the faith, and gave glory to God, being fully assured that he which had promised was ako able to do it,' Rom. iv. 19-21. He then I being faithful which hath promised salvation to them that believe in his name, we are sure to be saved. But what need wo to look farther for this point than int(5 the very nature of faith ; which the apostles have defined to be such a full assurance, that if ye take away assurance ye fake away faith ? For what else doth that me.an that the apostle sometimes callcth faith, ' the ground of things which are hoped for, and the evidence of things that are not seen,' Heb. xi. 1 ; sometimes 'a stedfast Aiith,' Col. ii. 5 ; sometimes 'a full assur- ance,' Rom. iv. 21 ; sometimes ' an assurance with- out wavering,' James i. G; and sometimes 'the anchor of the soul, both sure and stedfast,' Heb. vi. 19. ' Let us draw near,' saith the apostle, ' with a true heart, in assurance of iiiith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water. Let us keep the profession of our hope without waver- ing, for he is faithful that promised,' Heb. x. 22, 23. Doth the apostle exhort us unto an assurance of faith, unto an hope without wavering, resting upon his pro- mises that is faithful and true ? Surely if we ought thus to believe, if we ought thus to hope, and that upon this ground, that he is faithful that hath pro- mised,jthen may wo and ought we to assure ourselves of our salvation. Whether, then, we look upon the ex- amples of holy men in the Scriptures, or upon the sure promises of God in Christ Jesus made in the Scripture, or upon the nature of faith in the writings of the apostle, still we shall find that we ought not to doubt, but certainly to assure ourselves of our salvation through a sui-e and stedfast faith in Christ Jesus, who hath promised hfe and salvation to all them that be- lieve in his name. This, then, may serve for the confutation of that imcomfortable doctrine of the papists, where they teach, that without special revelation no man ought or can assure himself by faith of his salvation. The eiToneousness 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 consider how weak proofs they bring for what they teach. Why then, I demand, may no man without special revelation assure himself by faith of his salvation ? Because no man can say, ' My heart is clean, I am pure from sin,' Prov. xx. 9. Men may be clear from sin, saith Bellai-mine,* but no man, saith he, can say so, because they that are clean cannot certainly know that they are clean, therefore no man without special revelation may assure himself by fiiith of his salva- tion. But see the weakness of his proof, which, 1, is grounded upon a corrupt reading, as the text in the original sheweth, whence the words are thus to be read, ' 'Wlw can say, 1 have made my heart clean ?' and are spoken to repress the iusolency of such as think to be justified by their ov\'n strength ; and, 2, leancth upon a point of man's purity from sin in this * Lib. iii. De Justif. c. iv. K 146 AIRAT ON THE PHILIPPIAJS'S. [Chap. 11. point, wliicli plainly contradictetli the Holy Ghost, both in that test and throughout the whole Scripture, ■which hath concluded all under sin. Gal. iii. 22 ; and, 3, concludeth ■nithout premises, inasmuch as nothing thence can be concluded against assurance by faith of justification or salvation. For though no man can say that he hath made his heart clean, that he is pure from sin in himself, or by himself, yet, inasmuch as the Holy Ghost Tvitnesseth, Acts xv. 9, ' that by faith God pui'ifieth om- hearts,' and, 1 John i. 7, that ' the blood of Jesus Christ cleanseth us fi'om all sin,' in him, and bj" him, through faith in his blood, we may assm'e oui'selvcs of om- justification and salvation. Yea, but the preacher, Eccles. ix. ] , saying that ' a man ' (speaking, saith Bellai-mine, of the just and •wise) ' knoweth not whether he be worthy of love or hatred, but all things are kept imcertain for the time to come,' sheweth 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 former, is grounded upon a coiTupt translation, as the original text sheweth, where the reading is much different from the vulgar, and so veiy obscm-e, both there and in the Greek, that it is an unfit place for the proof of such a point ; and, 2, faileth in understanding that of the just and wise only, which is spoken of all, both just and wicked, as the next verse where the preacher expoimdeth himself sheweth ; and, 3, proveth only that no man, by outwai'd things in this life, knoweth whether he be loved or hated of God. For so the words are to be read, that ' no man knoweth love or hatred,' i.e. whether he be loved or hated of God, by all that is before them, i.e. by the outward things which happen unto them, which appeareth to be most true, in that neither the just only prosper, nor the wicked only are aiHicted, but the wicked many times flom-ish more than the just, and the hand of God many times lieth heavier upon the just than upon the wicked ; but maketh nothing against assurance of salvation by faith, which leaueth not upon any out- ward things, but only upon the promise of God in his word. Yea, but St Paul, say they, durst not assure himself that he was justified, as appeareth by that he saith, 1 Cor. iv. 4, ' I know nothing by myself, yet am I not thereby justified,' and therefore no man may assure himself of his salvation. But they might see, 1, that the apostle there speaketh not of any im- certaintj- of his justification, whereof, elsewhere he assureth himself, Rom. viii. 83, but by express nega- tive, plainly denieth that he was justified by the clean- ness of his conscience, that he knoweth nothing by himself ; 2, that he speaketh there of his ministry and service therein, and acknowledgeth that though his conscience accuse him not of any crime therein, yet he is not thereby justified, which maketh against justi- fication by anything iu a man's self, though done in as gi'eat perfection as mortal man can do it, but not at aU against justification, or assm-ance of salvation by faith. Yea, but when he saith, Philip ii. 12, ' Work your salvation with fear and trembhng,' he speaketh 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 their salvation with fear and tremb- ling, according to that other scripture, Prov. xxviii. 14, ' Blessed is the man that always is feaiful.' Where- imto the answer is, 1, that both the apostle here, and Solomon in that other scriptm-e, and the same apostle again when he saith, Piom. xi. 20, 'Be not high-minded, but fear ;' and Peter, when he saith, 1 Peter i. 17, ' Pass the time of your dwelling here in fear ;' and the Spii-it of God generally, when he speaketh to like purpose, spcnketh either against vain presumption in '. om- strength, without due acknowledgment of our own I frailty, and due depending upon the Lord, or against careless security of our salvation, without due regard of God's threats and judgments, and without inward gi'ace and fear of God issuing into a godly life and conversation ; but not against faithful boldness and confidence, not against assurance of om* salvation by faith, grounded upon the promises of God in Clu-ist Jesus. 2. That there is a twofold fear : a servile fear, and a fihal feai- ; a fear opposite imto faith, and a fear at- tending upon faith ; a doubting and distrusting fear, and a cai'eful and loving fear ; a fear of discom-aging difiidence, and a fear of awful reverence ; a fear from the law to be punished, and a fear from g^-ace to ofi"eud and deserve punishment ; a fear begotten by the spirit of bondage, and a feai- begotten by the Spirit of adop- tion ; a fear whereof St John saith, 1 John iv. 18, ' There is no fear in love, but perfect love casteth out fear;' a fear whereof St Paul saith, 2 Cor. vii. 11, that ' godly soitow eauseth feai- ;' and Solomon, Prov. xxviii. 14, that ' blessed is the man that feareth alway.' Now fiom that fear the Holy Ghost everj-nhere de- horteth, saying, Isa. xH. 10, ' Fear not, for I am with thee ; be not dismayed, for I am thy God ;' and again, chap, xliii. 1, ' Fear not, for I have redeemed thee,' &c. ; and again, Mat. viii. 2G, ' WTiy are ye fearful, 0 ye of httle faith ?' But unto this fear he ever3"whero exhorteth, saying, Ps. ii. 11, ' Serve the Lord in fear, and rejoice unto him in trembling,' or, ' with reverence ;' and again, Luke xii. 5, ' Fear him which, after he hath killed, hath power to cast into hell : yea, I saj' unto you, him fear ; ' and again, 1 Peter ii. 17, 'Fear God, honour the King;' and again, Eev. xiv. 7, ' Fear God, and give gloiyto him;' and generally where he exhorteth unto fear, it is to this fear ; so that when the apostle exhorteth ' to work oar salvation with feai- and trembling,' he exhorteth unto this fear, even to fear the judgments and threat- enings of God, which the faithful always do, because faith beUeveth them ; and to fear to trust in ourselves,. Ver. 12, 13.] LECTURE XXXIV. 147 which every faithful man also doth, because faith it- self importeth trust in God, and as the apostle's reason also sheweth 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 ho saith, ' Serve the Lord iu fear, and rejoice to him with reverence ;' the words are as in the apostle, cum tiiiioie et tremore ; but neither here, nor anywhere, doth the Holy Ghost exhort unto that servile, and doubtiuj;, and distrusting fear, as to stand in fear of our salvation. Yea, but seeing the word of God doth nowhere speak namely and particularly to, or of any of ns, therefore by faith, which is to be grounded upon the word of God, we cannot assui-e ourselves of our salvation. Whereunto fu-st we answer, that though the word of God speak nowhere immediately by name, and personally to any of us, yet what it saith to believers generally, it saith to every believer ; and what to sinners generally, it sailh to everj' sinner ; and every man is to conceive it as particularly spoken to himself, and to believe the same word preached by the minister of the gospel, as if Christ himseh did person- ally speak unto him. So that, whenas the word saith, Luke xiii. 3, ' Except ye repent, ye shall perish,' he that believeth this word bclieveth also touching himself, that except he repent he shall perish ; so when the word saith, John iii. 15, that ' whosoever believeth in Christ shall not perish, but have ever- lasting life,' as ^hence Paul said to the gaoler, Acts xvi. 31, ' BeUeve thou in the Lord Jesus, and thou shalt be saved ;' so every minister of the gospel may say to Thomas such a one, John such a one, and James such a one, &c., Beheve thou in the Lord Jesus, and thou shalt be saved; and everj- believer which believeth this word may, by faith grounded on the word, particularly assui-e himself of his salvation, because he believeth ; inasmuch as otherwise the word were not ti'ue, ' whosoever believeth shall be saved.' Secondly, we ask them whence their priests, see- ing the word doth nowhere speak namely and par- ticularly to any of them, have authority to remit the sins of their penitentaries ? They will tell us, though untruly as they practise it, that they have all of them particularly authority fi-om Christ his word, where he saith, John xx. 23, ' Whose soever sins ye remit, they are remitted unto them,' and their penitentiaries must believe it. Thus they mU. take leave to themselves, though they will not give ns leave, from a general to infer a particular. But if their seduced ones must believe, that though their priests be not there named, yet thence they have all of them particularly authority to forgive sins, much more may every man that believeth, though he be not named, where Christ saith, ' A\'hosoever beUeveth shall be saved,' yet thence assure himself particularly by faith of his salvation. Yet, but seeing it is no article of the creed to beheve a man's own salvation, therefore no man is bound to beheve it. Whereunto we answer, that in professing the articles of our creed, we profess the assured belief of our own salvation. For each mau in his particular to profess and say, ' I believe in God the Father, I believe in Jesus Christ his Son,' &c., is all one as to profess and say, I believe in God, that he is my God, and my Father, and my strong salvation ; I believe iu JesusChrist, that he was born unto me, and died for my sins, and rose again for my justification ; I believe in the Holy Ghost, that being sanctified by his work, I shall be glorified with my Saviour ; and I believe the holy cathoUc church, that I am a member of it, and that "unto me belongeth the forgiveness of my sins, the resurrection of my body, and life ever- lasting, without which particular application to our- selves, the devil may believe the articles of the creed. And albeit we do not always so infallibly believe om- own salvation as we do assent unto the articles of the creed ; but as our faith is in degi-ec less or gi-eater, so our apprehension of salvation is weaker or stronger ; yet in our weak apprehension of our salvation we truly believe it, and ought always strongly and stedfastly to believe it, and to pray with the apostles, Luke xvii. 5, that from weakness of faith, and slender assurance, we may gi-ow unto strength of feith, and full assurance, as the apostles did. Y^ca, but the greatest certainty we can have of our salvation is only the certainty of hope, not any certainty of faith ; we may hope well of salva- tion, doing our duties, but we may not without gi-eat presumption assure oui'selvcs by faith of it. Where- unto we answer, 1, that howsoever hope, as vulgarly men talk of hope, and as the papists speak of it, be always joined with fear, and doubt, and so uncertain, yet the certainty of that Christian hope, whereof the Scripture speaketh, and which [is] nothing else but a constant and patient expectation of that which we be- lieve shall be, is as undoubted and sure as the certainty of faith, whereon it is grounded, and whereof it is the proper effect ; inasmuch as the Scripture saith of it, Rom. v. 5, that 'hope maketh not ashamed,' which, as Austin * notcth, it should do, if he that hopeth failed of his hope. And again, that ' hope makes us to re- joice,' ver. 2, which it should not if it made us not certain and sure of that we hope for. And again, Heb. vi. 19, he ealleth hope ' an anchor of the soul, both sure and stedfast;' and giveth unto it, chap. iii. 6, confidence, and rejoicing, and assurance. 2. TTiat doing our duty can yield us neither faith nor hope, truly so called, because we come so short of doing our duty, that, as Jerome saith, if we consider our own merits, we must needs despair ; and so oiu- hope is gi-ounded, not upon doing our duty, but upon faith, and it upon the promise of God in his word, whence both faith and hope are certain of that they believe and hope for. 3. That it were great and wicked pre- sumption to hope for salvation by virtue of our own doings, but no other presumption than godly to assure • In Ps. xixvi. AIRAY ON THE PHILIPPIANS. [Chap. TT. onrsc'lves of our salvation by faith, inasmuch as this is the presumption of true faith, which presumeth not upon our own works, but upon the grace of Clirist, and upon the promise of God made in his word. Let usiiow look a Httlenearer into the words; and the mean- ing of the words in this place of our apostle is evident. With Uar and tremhliiic/. We are therefore to remember what I have already told you, that there is a doul)le fear mentioned in holj- Scriptures : the one a servile and slavish fear, such as is in the children of disobedience, who fear not to ofl'end and displease the most high God, but so fear the horror of that punishment which is due unto their sins, that they caiTv vrith them even an hell within their own bosom. Such a fear in the end breedeth despair, and is always so repugnant unto love, that in love there is no such fear, but ' perfect love casteth out such fear,' 1 John iv. 18. There is another fear, which is a godly and a son-like fear, such as was in Job, of whom it is said, chap. i. 1, that be was ' one that feared God, and eschewed evil ; ' and such as was in Cornelius, of whom it is said, Acts. s. 2, that ' he feared God with all his house- hold, and that he gave much alms to the people, and that he prayed 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 ho 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 Jesns, 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 accept- able 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 lo^-e, 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 speakcth 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 sheweth 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. then, I beseech yon, that place of the prophet, Ps. ii. 11, where they are both joined, as here in the apostle : ' Serve the Lord with fear,' sailh the prophet, ' and rejoice in trembling ; ' where by tirmhiiiifi can- not ,ie meant any doubt or distrust (for what rejoicing can be in such trembling as ariseth of doubt or dis- trust ?), 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 aiTogant presumption, whereby we gi'ow pharisaically proud of that good which we do. The apostle, then, when he eshorteth 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, ;. e. with all humbleness and reverence towards God, not doubting of his love to- wards 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 Chris- |tian, 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,' as the apostle speaks, ' in fear,' even in the reverent fear of his most holy name, in whose favour is life, and joy for evei-more, 1 Pet. i. 17. 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 everything that may ofl'end his godly will. ' If I be a master,' saith the Lord by his prophet, Mai. i. 6, ' 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 liid 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 anything whereby we may grieve his Holy Spirit. And if we kept this always in re- membrance, 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 pre- sence, and forget that he sees us. WTiich 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 into a reverent 1 and careful walking, as fearing to displease our God, Ver. 12,13] LECTURE XXXIV. 149 ) is this : the quick and eagle-sighted eyes of the \Nncked are ever prying and looking into all our ways, that they may have some advantage agiiiust us, whereby they may take occasion to dishonour our God, and to speak ill both of us and of the gospel which we pro- fess. This also should make us watchful over all our ways, that thereby wc do not otlcnd and displease our God. ' Have your conversatiou honest,' saith the apostle, 1 Pet. ii. 12, ' among the Gentiles, that they which speak evil of you, as of evil-doers, may bj- 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 thiy 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 GentOes. And surely the Gentiles then ■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 awrj", if they, through the malice of Satan, or the iutinnity of the flesh, or the deceitfulness of sin, slip out of the right wa}' wherein they should walk, by and by the wicked have it, and with open mouth the}' ciy, 'These be our pure and holy men, these be oui- great pro- fessors of the gospel, those 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. AMiether, therefore, we regai'd 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 fesir and trembling.' Ought we, then, thus to walk before the Lord with fear and trembling'? Here, then, are two extremities, which are, as two cankers of the soul, to be looked nnto ; the one carnal security, the other vain pre- sumption. For such is Satan's subtilty, that first he laboureth to make us careless of doing that is good ; and then, 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 imto 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 shew forth good works, as the apostle telleth us. Tit. iii. 8. This fear wherein we must walk must expel all carelessness in walking. 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 Pharisee, you know, that stepped forth, and said, Luke xviii. 11, 12, ' 0 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.' And others there are as pharisaical as this proud pharisee 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, vcr. 13, that ' he did not so much as lift up his eyes unto heaven, but smote his breast, saying, 0 God, be merciful to me a sinner ! ' we must not be pufl'ed up with the vain opinion of the worth of our works, how good soever they seem to be, but wo must rim 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 be- lieve alight in the Son of God, and so live as he hath commanded. 'A wise man feai'eth, and departeth from evil ; but a fool rageth, and is careless,' saith Solomon, Prov. xiv. 16 ; 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 youi' 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 majest}' of God, whoso ej^es always behold us, lest you displease him ; and in regard of the wicked, whose eyes are piling into whatsoever we do, that thej- may have no advantage against you. Grieve not the Holy Spii-it, either by carnal security and care- lessness 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 evei-more. 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 uhich uorketh, &c. 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 150 AIEAT ON THE PHILIPPIANS. [Chap. II. trembling ;' why ? ' For it is God wbicli worketh,' &c. Neither the will nor the deed iu anything well done is ^ from cm-selves, that we should be pulled up with any \ pride thereof, but fi-om 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 holpen by gi'ace, it were iu us to will that is good ; but by sancti- ■ lying 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. "NMiy "? P'or it is not iu you either to will or to do that is good, but it is God that fii'st sanctifieth your wills to desh-e the things that belong unto your peace, .to hunger and thirst after righteous- ness, to acknowledge and lament your sins, and the like, and aftei-warJs giveth gi-ace to beheve and to live accordmg to God in Chi-ist Jesus. Whence ai'e many lessons for us. Here, then, fii-st, that doctrine of free will is utterly overthro-n-n. If we will or do anything that is good, ' it is God that worketh in us both the will and the deed.' WTiosoever, therefore, shall tell j-ou that we have power in ourselves to will and to do that which is good, and that we need only to be holpen, but not ■wholly assisted by gi-ace, believe him not. For I ask, what is it 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 desLi-e to do good, and likewse the grace of doing that which is good, then what is it that we can challenge unto ourselves ? If it had been said that God is the Aljiha and Omcfja, the beginning and the end of every good thing that we do, then haply some staiiing-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 anything that is good. True it is that Adam, before his fall, had fi'ee wiU 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 imderstand, think, will, or do anything that is good, but is wholly and only can-ied 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 dtsire to be loose, but of himself natu- rally willing and desirous so to he. ' The natural man,' saith the apostle, 1 Cor. ii. 14, ' perceiveth not ■.the things of the Spuut of God : for they are foolishness ' imto him : neither can he know them, because they are spiritually discerned ; ' where the apostle, under- standing by the natural man the unregenerate man, whose knowledge and imderstanding the Lord hath not yet cleared and lightened by his Holy Spii-it, plainly sheweth that the unregenerate man hath none imderstanding 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 coniipt will, and working in him both the will and the deed. Many scriptures might be bi"ought for the enlarging and fm-ther 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 ovra. 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 othei'wise than as ye have now heard and learned, that ye be not deceived by them. Secondly, Hence we are taught whence aU our suffi- ciency and all om- strength to walk in the ways of God is, even fi-om God, who is the alone author of all good- ness, and the giver of all blessings. ' What hast thou,' saith the apostle, ' that thou hast not received?' To prepare om- hearts mito that which is good, this is fi-om the Lord, for 'he prtpareth the heart,' Ps. x. 17. To think a good thought, this is from the Lord, for ' we are not sufficient of om-selves to think anj-thing as of om-selves, but all our sufficiency is of God,' 2 Cor. iii. 5. To wUl 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 tiiie is that of om- Saviour, John .w. 5, ' Without me ye can do nothing ; ' where the meaning is, not only that we are so weak that we are not able of om-selves to do anything that is good, imless wo be assisted by gi-ace, 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 fi-uits of the Spirit in us ai-e altogether from the Spirit, even as the fruits of the flesh are altogether from the flesh. Doest thou then at any time feel any good motions of the Spirit within thee, any desire to flee that which is evil, and to do the thing that is good ? Is thine heart enlai-ged to run the way of God's com- mandments, and to glorLtS" thy Father wliich 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 iu thee all these, and whatsoever is hko unto these ; and they are so many testimonies unto thee of God's Holy Spuit dwelhng within thee. Acknowledge, therefore, God's mercy towards thee, who, ' when thou wast in thy blood, said uuto thee. Thou shalt live,' Ezek. svi. G ; that is, who, when thou wast dead in sins and tres- passes, and hadst no will to be raised from the dead sleep of sin whereinto thou wast fiiUen, hath quickened thee by his Spuit, and of unwilhng made thee willing Ver. U, 15.] LECTURE XXXV. 151 to do those things that are good and acceptable in God's sight. GloiT 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 anything that is good, as the dead man is unable to exercise any function of life, then did he circumcise the foreskin of thine heart, and did not onl}- 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 bo ever in thy mouth. He it is that filleth thy heart with good deskes, and he it is that directeth thy steps in the way wherein thou shouldst walk, and which leadeth unto life. And whj' doth he shew such mercy on us ? ' Even of his good pleasure.' Kicn nf his ijood phasiiie. We have heai'd 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 glorj- of our 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 of this his pleasure be hidden from us, yet it is good and just ; he docth it even of his good pleasure. Here, then, 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, before the foundation of the world. And why ? The apostle telleth us he did it ' according to the good pleasm-e of his will,' Eph. i. 4. ' Ho hath opened unto us the mystery of his will,' Eph. i. 9. And why? This, also, he did ' according to his good ploasui-e.' ' He hath made us accepted in his beloved, by whom we have redemption thi-ough bis blood,' ver. 6. And why ? This, also, is ' according to his rich grace,' ver. 7. 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 ihy will, and loft him in the frowardness of his own will ? He hath not dime 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 merc.y, 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, Rom. xi. 31,. ' Oh the depth of the riches both of the wisdom and knowledge of God,' &c. 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 pleasm-e, 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 gi-eat things for us ? Oh what great thankfulness, what dutifulness, what obedience ought this to stir us up unto ! The gi'eater 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 tboreiuito ? And how could this gift be more fi-ee 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 jield all obedience imto 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 gloiy 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 wi-ougbt it in us, and he is to be glorified in it, and for it. Other fountain of om- good there is none, and therefore all the praise, and honour, and glory thereof is due unto him alone. Do all ihiiKjs uilhoiit mil niiuiiiu) LECTUEE XXXV. (Did reasoiiiiifls ; that ye nuiij he Hameless, and pure, and the sons of God, without rebiihe,' dc—Fmhip. U. 14, 15. HITHERTO, then, we have spoken of that humble obedience, which we, following the example of Christ his humihty and obedience, ought 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 humihty and obedience, and this is unto an humble and modest conversation towards our neighbour, towai-ds our brethren, in these words, ' Do all tilings without murmuring,' &c. For as the example of Christ his humility and obedience should stir us up unto all himiblc obedience unto our God, to walk before him with fear and with trem- bling, 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 xcithoul mmtnuring, &c. These words, 152 AIRAY ON THE PHILIPPIANS. [Chap. IL you see, are a dehortation and dissuasion from things to be eschewed, and by consequent they are an ex- hortation unto things to be embraced. Two things there are, you see, which the apostle dissuadeth, the one murmuring, the other reasonings. By mm-mui-- ing, the apostle (I take it) in this place doth not so much mean murmuring against God, as secret grudgings in ourselves against our brethi'en, and privy whisperings, such as closely run from hand to hand, to defame or to disgi-ace those whom we Uke not. By reasonings are meant such open discords and conten- tions as those secret grudgings 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 bo secret grudgings and privy whisjaeriugs one against another, neither there should be open quarrelling or contending one with another. Now, it is further to be understood that, in this dehortatiou from these faults, the apostle implieth an exhortation to those good virtues whereby these bad faults ma3'be retU'cssed, namely, unto a modest conversation with our brethren, and a peaceable agreement with all men. When the apostle therefore saith, ' Do all things without mm-- muring,' it is as if he had thus said : Let there be no secret grudgings amongst you one agamst 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 an- other, 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 dis- cords or contentions amongst you, cither through bearing out yourselves one above another, or upon anj' occasion what else soever ; but follow peace and love with all men, and do all things with isatience 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 tilings icithoiit 7iiiirm}iri'iii/. 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. xi. 5, xxi. 5, sometimes for want of water, sometimes for want of bread, sometimes for want of the cucumbers, and the pcpons, and the leeks, and the onions, and the garlic, and the flesh-pots of Egypt ; and for want of such things as caused their often murmurings, it is said that they returned in their hearts into Eg-s-pt. 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 wg 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 au end of us ; who can endure such a hard time '? Better to die any way than to die of famine, &c. They, I saj-, that either break out into such impatient speeches, or thi-ough malcontentednoss seek to raise up sedi- tions, and uproars, and i-ebellions in the common- wealth, so to procure a remedy by a worse mischief, are found to be mm-murers against God, grudging at that which he doth, and seeking a way without him to redi'oss it. But what was the end of those murmm-ers amongst the children of Israel ? Some of them were consumed by lu'e 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 mm-murers 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. x. 10, ' Murmur not as- some of the children of Israel mm-mured, 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 judgment, whereby he now doth most justly visit our sins and our iniquities upon us, or for anything 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 mm'- mm- against their brethren, grudging either at their wealth, or at the love and favour, or at the credit and prcfennent wherein the_y go before them, and closely seeking their discredit, whispering amongst their neighbours whatsoever evil they can devise against them. So the evangelists everywhere testify that the scribes and pharisees murmm-ed against Jesus, and against his disciples, because thcj' saw that the people fell everj^vhere unto them, and followed thsm. So we read. Acts vi. 1, that the Grecians murmm-ed against the disciples of Christ, 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 grudgings or heart-bm'uings 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 ordinaiy than one neighbour, for some cause or other, to murmur against another ? If he be our superior iu wealth, or in honour, or in credit, we Ver. 14, 15.J LECTURE XXXV. 153 mnnuur against Lim as too great to dwell so near us ; and be he never so kind unto us, jet still wo do imagine that he bears bimscli' too much upon his wealth, or upon his birth, or upon his place, &c., and overlooks us. If he bo our equal, wo grudge that he should come forward as well as ourselves, that he should bo as much honoured, that he should bo as much loved, that he should be as well customed as ourselves. If he be our inferior, wo disdain him, and that livelihood which ho hath wo wish unto om-selves, and would be content that he should shift as ho could. Thus, amongst all sorts there is murmuring, and grudging, and repining ; so that whereas all things should be done without miu'muring, nothing is done without murmuring. Yea, and which is the vile malice of this disease, if haply 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 wc 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 mm'muring springs ; surelj- it springs even fi-om an evil and a cankered mind within oui-selves, which makes us that we cannot brook any of any sort, but whatsoever thcu- place be, superior, equal, or inferior to us, wc mutter and wo are impatient towards them, and whatsoever almost is done or said we take occasion to be ofl'ended 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 carrj- it so closely that bo whom wc gi'udgc at suspects nothing by us, yet will it most commonly in the end bmst out, like a flame, into brawls, and heats, and open contentious, 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 je do all things without murmuring. Be not ready to take oll'encc at cvcrj- small fault one with another; foster not within yourselves any ill opinions or conceits one of another ; whisper not anything amongst yom-selves which may tend to the discredit or disgrace one of another ; grudge not to perform any duty every man in his place one unto another. But, contrariwise, let everj- 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 an- other ; and let all things be done with cheerfuhiess and modesty. For this ye must know, that he that dis- suadeth murmuring amongst neighbours and brethren, doth withal desire that all cheerfulness and loving- kind- ness be maintained amongst them. Have your conver- sation then, one with another, with all cheerfulness and brotherly kindness, and do all things that any way concern your duties one unto another without mur- muring, and likewise without reasoning ; for so it followeth in the next place. And re(isuiuii(/s. This is the second thing which the apostle dissuadeth, that we should fall to reason- ings about anything that wc do. 1. That we should fall unto opeu brawhng, or quarrelling, or contentious 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. Gen. xiii. 7, 8, Abraham said unto Lot, ' 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. Ue was Lot's elder, and uncle, and so his better in that respect ; but he stand- eth not upon that, neither doth he hearten his servants and set them on, as the manner of some is, but ho 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 be no brawling or contention between their sen'auts, or betwixt themselves ; and to that pm'pose he both useth reasons to persuade thereunto, and yieldeth of his right rather than there should be any such betwixt them. ^Vhereby you see this holy patriarch's judg- ment 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 chiilleuged unto himself. Now what account the apostle makes of brawling and contention, and discords of men one with another, ye maj* clearly see by those notable fruits of the flesh wherewith he sorteth this fault whereof we now speak. Gal. v. 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 dis- suadeth us, when he dissuadeth us from reasonings, and brawls, and contentions one with another ; even from that which Abraham bj' 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 brawhngs, and contentions, and discords are the fruits which follow those murmurings, and privy grudgings whereof we spake before. For as wood and fuel is unto the fire, so are those close murmurings unto these open brawls and contentions, even the veiy ground and matter w hereout they do spring ; and, as the fire long covered and smothered is not always kejjt under, but at length bursteth out into a llame, so those con- cealed hatreds, howsoever for a time they lie boiling within the breast of him that fostereth ihem, yet do they at length shew themselves in their colours, even breaking out into opeu strifes and contentious. It 154 AIEAT ON THE PHILIPPIANS. [Chap. II. standetb us upon to strangle both the mother and the daughter, to avoid both the one and the other, lest, yielding possession in our hearts unto the one, we ourselves be overtaken and strangled •nitb the other. And to this end, as the apostle before exbortetb us to do aU things without mui-niuring, so now to do all things without reasonings and contentions one with another. The apostle thus wi-iteth to the Corinthians, 2 Cor. xii. 20, ' I fear lest, when I come among ^-ou, I shall not find you such as I would, and lest there be among you strife, envying, wi-ath, contentions, back- bitings, 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 quaiTelling, or jarring, or contention, or strife amongst vou. Let not eveiy fooUsh and flying word, evei-y toeing and trifling matter, breed brawls, or kindle the coals of dissension amongst you. It is the coun- sel of -nise Solomon, Prov. sxv. 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 neighbom- :' in which words he teacheth us quickly to cut ofi" all occasions of strife and contention, and to use chari- table conference one ■with another, for the taking up of all such things as may breed strife and contention. Again, in another place, Prov. xvii. 14, saith the same Solomon, ' The beginning of strife is as one that openeth the waters ; therefore, ere the contention be meddled \rith, leave ofi' ;' where he likeneth him that moveth and beginucth strife unto a man that, by pluck- inj 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 ^\ithstand the beginnings, as of all evOs in general, so in particular, of strife and conten- tion. Beware therefore, I beseech you, that ye sufl'cr not this canker to spread amongst you. BrawHng and debate, strife and contention, becomes not them that have given their names to Chi-ist Jesus. Peace and love, kindness and gentleness one towards another, best bcseemeth you. Follow, therefore, after love, seek peace, and ensue it. Be kind and com'teous one unto another, be gentle and loving one unto another, and have peace amongst yom-selves, and so the God of peace shall be with you and bless you. Tliat ye may he blameless, and pure, &c. Now fol- loweth 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 neigh- bours and brethren should be without munnUring and reasonings. The reason is twofold : the one in respect of the Philippians, ' that they might be blameless and pm-e,' &c. ; the other in respect of the apostle himself, ' that he might rejoice in the day of Chi-ist," &c. The sum of the first reason, in respect of the Philippians, and consequently in respect of us, is this : that 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 here with fear and trembling, and to do all things without mui-mm-ing and reasoning. The reason seemeth to be drawn fi-om the end why we should so walk, why we should so do. ^Mi.y should we so walk ; why should we so do ? To what end ? ' That we may be blameless,' &c. ; that is, in brief, that we maj' 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 om- serious consideration. TItat ye may he hlameless. 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 om- life we must level as near as possible we can, even to live without blame and reproof amongst men. Yea, but is this possible ? Could our Saviour Christ himself, or could his apostles and disciples, escape the reproof and hatred of the Jews ? Ko, they could not ; neither can we. For our Saviour himself hath told us, that the world, i. c. the wicked men of the world, shall hate us, and speak all manner of evil against us for his sake falsely. Yet therefore were they blameless, because the Jews hated them without a cause, as our Saviour saith of himself, John XV. 25, because there was no just cause of their reproof. And so it is said of Zacharias and Elizabeth his wife, Luke i. G, that ' they walked in all the com- mandments and ordinances of the Lord without re- proofs.' 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 ofl'cnce or com- plaint of us imto any man either by word or by deed. Yea, but this also is impossible, so to Hve as not to give many times just occasions of offences, just occa- sions of reproofs. Tnie 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 tellcth us that we must be perfect, even as om- 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 mav' endeavour to come as far as we can, even as our apostle witnesseth of himself, where he saith, Philip, iii. 12, 13, ' I forget that which is behind, and endea- vour to that which is before, and foUow hard toward the mark,' Ac. ; where he plainly sheweth, that though he could not come unto perfection, yet he laboured thereunto. Right so, although we cannot be blame- less, nor haply without just occasion of blame and reproof, yet must we study and endeavour so to live Ver. 14, 15. J LECTURE XSXV. 155 amongst men, as that, neither by word nor bj- deed, we give them just occasion to complain of us or to blame us. B\it how I'ur a groat many in these last and worst da3S are from this study and endeavour, he seeth little that sceth not. When the apostle saith, ' do all things without mm-muring and reasonings, that ye maj- be blimieloss,' ho sheweth 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 wrangliugs, and malcontented contentions. To go one step farther ; the profane swearer, is he such a student as now we speak of; doth he study to be wthout just reproof? Nay, reprove him for his cursed swearing, a thing most worthy reproof, yet re- prove 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 mj- great grief, heai-d it. And if we should go farther, how few such students should we iind as study to be blameless ? Ye yourselves do see it, and Iind it in the ordinary com-se of life and common experience. Well, let us luiow that not only scholars ought to be such students as we now speak of, but all generally, of what sort or state soever the}- be, ought to study so to lead their lives, as that thej- maj' want just reproof amongst thoii' brethixu. And if we ought, tht-u let us be such students, and let every of us set such a watch before our hps, that we may not offend with our tongue, and so order om* 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, llint uc may he pure. We must walk before God with fear and trembling, and we must do all things with our noighboui' without murmuring and gnidging, that we ma}- 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 spe;ik or do. And this is set down as another mark for us to shoot at, whereat hkewise we must level so near as we can in the whole com-se of our life, even to be pure and clean from all fraud and 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 just reproof for whatsoever we say or do. That, there- fore, wc may be blameless, we ought to study to be pure from all contiigiou of sin. Yea, but the stars are un- clean 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 bo destroyed before the moth ! Ti-ue it is, none can say, I have made mine heart clean, I am clean from my sin ; but if God should dis- pute 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 un- spotted of the world. And if so, then ought we to be simple, and sincere, and plain dealing in all our words and works, which the apostle especially here intendeth : ' Be j-e wise,' saith our Saviour, Mat. x. IC, ' as ser- pents, 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 spoakcth unto servants : Eph. vi. 5, ' Servants, be obedient unto them that arc your masters, according to the flesh, with fear and trem- bhng, in singleness of your hearts as unto Chi-ist.' 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, chap. i. 8, ' the double-minded man is inconstant in all his ways.' He that hath a heart and a heart, he that can dissem- ble 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 om-selves ought to be simple and pure in heiu-t, 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 fm-ther 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. Stud}- to be, as in word, so in deed, and pure in both. Let there be no deceitfulncss in any of you, either in the works of your hands, or in the words of yom- 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 your- selves again vdih the filthiness of the world. Be ye pure, that ye may be blameless ; be ye blameless sind pure, that ye may be as ' tlie sons of God without re- buke, in the midst of a naughty and crooked nation,' which are the words next following to be handled. 156 AIRAY ON THE PHILIPPIANS. [Chap. II. LECTUEE XXXVI. And the sons of God, xcitJwiit rebuke, in the midst of a nawihty and crooked nation, among whom ye shine as lights, dtc. — Philip. II. 15. /f ND the sons of God, without rebuke, in the midst, ■^-^ dc. This is the third clause in the apostle his reason why we should hearken unto both the former exhortations, wh}' we should walk before the Lord in holiness of hfe, with fear and trembhng, and why we should do all things \\'ith om- neighboiu- without mur- muring and reasonings, ' that we may be the sons of God,' &c. ; that is, that being the sons of God by adoption and gi'acc, 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 unde- filed 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 then- own understanding, are enemies unto the truth of Chi-ist, 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 whom 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, apply- ing the example of Christ his humihty and obedience unto them, eshorteth 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 uncor- rupt life amongst the enemies of Chi-ist and his truth, and continue so to be, notwithstanding the corrupt con- versation of the wicked among whom they live. Here, then, is a third mark set down for us to shoot at, a third thing whereimto 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 en- deavour 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. ' Give all diligence,' saitb Peter, 2 Peter i. 10, ' to make your calling and elec- tion sure ;' in which words of the apostle ye see how carefully the apostle would have us to be employed in this studj-: 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 purpose of his will, who hath predestinated us unto eternal salvation. Our a'cre those sacrifices of beasts and other like things to bo offered in the Old Testa- ment, nnd surely are far more acceptable unto God than were they. But I promised only to speak of this in a word. Now a word likewise of that that foilowuth. For the same cause, (fc. In these words the apostle armeth them against sorrow, if he should be oflercd 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 o( their faith. What then ? Mnst we be glad and rejoice when our best pastors and teachers are taken from us? Did not the church well, when Stephen was stoned to death, to make great lamentation for him ? Acts viii. 2. 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 sor- row. And the apostle alloweth a moderation in lamenting for the dead, so that we ' son-ow not as they that have no hope,' 1 Thes. iv. 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 then 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 suflcr martyrdom for the confir- mation of the brethren's faith. For seeing their con- stancy and their cheerfulness to seal that truth with their blood, which they taught and preached, thia should both make us rejoice that God giveth such strength unto his saints, and likewise confirm us in the faith of Jesns Christ, and further animate us patiently to endure whatsoever tribulations /or Christ bis sake. The apostle himself would not, no doubt, rejoice simply in his sufl'ering and death, but in that only thereby God should be glorified, and God's children strengthened. So wo 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 imago 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 hkewiso arc brought uuto the faith. Here only we are to look to this caveat, that we do not judge of a martyr only by his sufiering, but further by the cause of his suffering ; for not the sufl'ering, but the cause of bis suffering, makes hira 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 h.ave heard. Thus far of the reasons enforcing obedience to those exhortations which the apostle inferroth 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 lowli- ness of mind. LECTURE XXXIX. Aitd I trust in the Lord Jesus to send Timotheus shorth/ unto you, that I also may he of good comfort when I know your slate, &c. — Puilip. II. 19, 20. A ND 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 bo troubled though they lived in the midst of a naughty and crooked nation, as it ap- peareth they did e.v verse 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 tolleth them that now he scndcth their faithful minister Epa- phroditus unto them, and the causes why. By all which things as the Phihppians were justly to be comforted, so were they so lannj careats to wara 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 limi- tation thereof ; (2) the promise ; (3) the end of send- ing him. (1.) Touching the first; Paul doth not absolutely promise to send Timothy unto them, but, saith he, ' I hope in the Lord Jesus,' &c. 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 170 AIRAY ON THE PHILIPPIANS. [Chap. II. 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, there- fore, 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 bis love lo them made him to hope the best, he saith, ' I hope in the Lord Jesus,' &c. The lesson which hence we have to learn is this, in all things whatsoever we purpose to do, still to de- pend 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 irill, I will do it, &c. For as in God alone we live, and move, and have our being, so he alone directeih 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,' saith Solomon, Prov. svi. 9, ' but the Lord directeth his steps.' His steps. "What is that ? Even all men's actions, and whatsoever he taketh in hand, is governed by God, and directed as seemeth best unto him. Again, it is another proverb of Solomon : chap. sx. 24, ' The steps of man are ruled by the Lord ; how can a man, then, understand his own way ?' The meaning is, that whatsoever a man doth, it is wholly and only guided and ruled b}' God his almighty power and providence, so that he cannot possibly un- derstand certainly the issues of his own thoughts and purposes. And therefore the prophet Jeremiah thus confesseth unto the Lord, and saith, chap. x. 23, ' 0 Lord, I know that the way of man is not in himself, neither is it in man to walk and direct his steps ;' which the prophet spake upon occasion of Nebuchad- nezzar's turning his power to go against Jerusalem, because of Zedekiah'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, BO 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, wc shall find, that howso- ever it seemeth unto man that it is in himself to pur- pose and devise what himself listeth, yet can he not devise or purpose anything 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,' &c. ; they are to be under- stood 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 prevent- ing us, and likewise the issues thei'eof, by grace fol- lowing 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 ivill I do, as if our own ways were in our own hands, but still with submission unto the Lord, I hope in the Lord JcsKs, and, //' tJic Lord trill. It was the apostle James his complaint, chap. iv. 13, that men, too much presuming of themselves, would set down and say, ' 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 daj', 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 beseemcth Christians, and, using this form of speech, we shew plainly, whatso- ever it is we go about, or jiurpose to do, that wc de- pend wholly upon the Loi'd 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 occa- sions. Yet could I wish, and would exhort even all the children of God upon all such occasions, even pre- cisely to observe this form of speech, and that with Ver. 19, 20.] LECTt^RE XXXIX. 171 such reverence and holy fear as that thereby they would plainly shew 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 pleasuth him, and what success he givcth to their purposes, that they shall have, whether it be to prosper them or to over- throw them. I add this, of observing this form of speech ^\ith reverence and holy fear, because it so fallclh out, I know not how, that oftentimes wo use good forms of speech, wheuas 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 wo 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 sa}-, ' I'll do it, and God will ;' speeches commonly used, and often- times, I doubt not, very well used, but oftentimes in such an idle and only customary manner, that therein we greatly oll'end, because thinking not what wo speak, we speak not with that reverence we ought to speak. And indeed it is a plain breach of the third command- ment, wherrin wo are forbidden to take the name of the Lord in vain ; for so often is this hoi}' 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, shew 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 Timotlicux altvrlbj itiilo you. This was the apostle his promise, to send Timothy unto them. "SVho Timotheus was appeareth out of Acts xvi. 1 : his mother a Jewess, his father a Grecian, a man famously known and much renowned bj' reason of those two epistles which Paul wrote unto him ; whom Paul sometimes calls 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 com- fort to send Timothy unto them. And this commendeth unto us the godly care that ought to bo 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 ought now the minister of Christ to have to comfort his people by the ministry 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 ministry of the word as Paul purposed that Timothy should bo unto them. Yet, how it falls out I know not, but so it is, though we bo 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 methiuks, urging me thereunto, the enlarging of the point being more fit for other places than this. The end wherefore he sent Timothy unto them was, as here he saitb, 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 shew that which I noted before in the promise, that the apostle meant to send Timothy unto them that they might be com- forted by his ministry. For so he saith, 'I trust,' &c., ' to send,' &c., that I also may be of good comfort, i. e. that as you shall be comforted bv' his coming to you and his ministry 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, then, we may observe a note of true Christi- anity, and sincere love, which is to be so mutually careful one for another 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 incitements thereunto. ' Rejoice,' saith the apostle, Rom. xii. 15, ' with them that rejoice, and weep with Ihem that weep ;' where, ye see, the apostle his rule and precept is, that we be so mutually afl'cctioned 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 tlie bond of Christianity, that both wo 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 rejoic- ing in all those churches for that they continued in the faith, and rejoiced in the gospel of Christ? How often doth he begin bis epistles 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 ; where- by he signitieth his rejoicing in their joy in the Holy Ghost. Likewise touching weeping and sorrowing at the grief of others, he saith, 2 Cor. xi. 29, ' Who is ■weak, and I am not weak ; who is offended and I burn 172 AlKAY ON THE PHILIPPIANS. [Chap. II. not ?' As if he should have sfii'l, 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 hap- pen unto myself ; so that as their joy is my joy, so their weakness is my weakness, their scandal is my scandal, and their fTief is my grief. What should I bring other examples to this purpose ? Doth not even nature te^ch this mutual care one of another, and this mutual affection one towards another ? In the mem- bers of our body, if one member sufler, do not all the members sutler with it ; aud if one member be had in honour, do not all the meiabers rejoice with it ? 1 Cor. xii. 20. Let but the toe bo pricked, head aud hands, and all bow down 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 baptized by one Spirit into one body ; we are all members of Christ Jesus, and eveiT one another's members, if we be indeed the sons of God ; we should therefore be so aft'ectioned one to- wards another, as both the precept of the apostle, and the example of the apostle, both here, aud often else- Tchere, 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 to- wards 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 ns 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 ai'e 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 contrari- wise, we rather joy one in the grief of another, and grieve one in the joy of another. Well, such rejoic- ing 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 shew 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, &c. This is the reason why he rather sendeth Timothy than 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 ministiy, 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, gi'eat 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 veiy well worthy a large discom-se, but I can only p.iint at them. The commendation of Timothy [is] a very fit pattern of a man meet to be commended to the work of the ministry, and to be placed over a congi'cgation, 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 desu-e to procure their gold unto whom he is sent, and ^\-ill faithfully and diligently labour to present them over whom he is set pure and unblameable 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 ministry, 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 faith- fully to labour to gain them unto Christ, that they nuxy 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 pui-pose. 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 ministrj-, 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 cai'C for their matters over whom they are set. Otherwise, to sav the least, the}' shew 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 gi'eater, because they commend unto a continual charge, and Paul only sent Timothy to continue for a Ver. 21, 22.] L!;CTUUE XL 173 season with the Pbilippiaus. But the speaking of these things in this place is to Uttle purpose, therefore I hriefly puss them over. The third thing which I obseiTctl in these words was, how hehoveful it was for the Philippians to re- ceive such a man, sent iu such love, with all gladness, and to make of such ; for therefore (uo doubt) did the apostle the rather commend him so as hath been said, that so the rather the}' might receive him, and embrace his doctrine the more gladly, and be the more careful that he niiglit not mislike anything amongst them when ho should come amongst them. And this may teach you in what reverence you ought to have such men, when they are set over j-ou iu the Lord, even for the word's sake which they preach unto you. They foith- fully care for your matters, not for your worldly mat- ters, either iu respect of you or of themselves ; for they seek not yours, but you ; but they faithfully care for your spuitual matters, even for tjie salvation of your souls ; iu Christ his stead they beseech you, and ex- hort you unto the things that belong unto jour peace ; they teach, they improve, they correct, they instruct you ; and all is, that yom* souls may be saved iu the day of Chri.st. Now they lead you forth beside the waters of comfort, now they bring you to feed in green pastiues, now the}' call you back when ye are v.ander- ing out of the way, now they lead you ou along in the way, now they wound and break the haii-y scalp of him that goeth on in his wickedness, now they heal the bruised and afflicted soul, gioaning uudor the weight and burden of his sin. These are such of your mat- ters as they care for, and these they faithfully care for, if they be faithful ministers of Cluist Jtsus. In what regard do ye think ye ought then to have them, even for their work's sake ? ' Obey them that have the oversight of you,' saith the apostle, Heb. xiii. 17, '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, 1 Thes. v. 12, ' We beseech you,' 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 work's 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 Sam. xv. 22, ' Hath the Lord as great pleasure in burnt ofi'erings 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 uuto our persons, as when the word of the Lord which we preach unto vou is obeyed ? No, my brethren, that is not the thing which we ui'ge, albeit that also is by }ou to be regarded ; but the principal mark which we shoot at is, that we may not run iu vain, nor labour m vain amongst you, but that we may bring you to the obedience of the fiiith. AVe would have you to take heed unto the wholesome w'ord 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 hfe which we bring you. Oh 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. For all seek their oini, and not thut ivhich ij Jesus Christ's. But ye knoic tlie proof of him, that as a son, dc. PaiLip. II. 21, 22. T^ OR till seek :hcir own, &c. Touching the msan- -*- ing 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 llome with him. What then ? Did all the ministers of the gospel that were then ■ivith him, Timothy only excepted, seek their own, aud not that which was Jesus Chiist's ? No ; the apostle, I take it, is not so to be understood, that he speaketh uni- versally of all them, but because very many did so, therefore he saith all seek tlieir own, &c. ; 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, aud all the world is set on mischief, because so many dehght iu wickedness. And this manner of speech is not unusual iu the Scriptures. ' From the least to the greatest, every one is given to covetousness,' saith tho prophet, Jer. vi. 13, ' 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 corniptod then- ways, not that all univer- saUy were such without exception. And not to in- stance iu more Scriptui-es, this we may often observe iu the Scriptm-es, that iu reproofs of sin all are accused if many have oll'ended. When, therefore, the apostle here saith, ' All seek their own,' &c, his meaning is, that it was grown to be a verv- general fault amongst those ministers of the gospel that were with him, that very many of them sought their own, &c. Again, touching the fault noted in them, it is to be understood that the apostle's meaning is not, that they sought their own, but not that which was Jesus Christ's at all ; for it is very hkely that the apostle doth not here compare Timothy with those that had fallen from the faith, an(fturued aside after the world, 174 AIR AY ON THE PHILIPPIANS. [Chap. II. ■world, but \Tith those that did siucerely preach the gospel of Christ, yet were further in love with the world than they should have been. The apostle's 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, moi'e than the gloiT of Christ Jesus. They did not simply not seek that which was Jesus Chi-ist'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 Phihppi, to see them, and to comfort them, and to confirm them in the faith, and finding them un- willing to undertake that journey in divers respects, he dealt with Timothy 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, then, first, the apostle descrieth 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 gi-ievous fault in them that, both by intcgi-ity of hfc and uncorrupt doctrine, should draw others unto God, that they should seek anything rather or sooner than the honour of God ; for as our Saviour saith. Mat. vi. 23, ' If the light that is in thee be darkness, how gi-eat is that darkness ? ' so I say, If they that should be principal lights in God's church, and by the light that is in them should briug others out of darkness into light, if they shall turn aside after the world, or prefer anything before the doing of their heavenly Father's business, how gi-cat and how giievous 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 EU, Hophni and Phiuehas, priests of the Lord, they so turned aside after the love of then- bellies, and after the love of their pleasures, that they forgat, or else cared not for, the law of their God, 1 Sam. ii. And how often do the prophets complain of such shepherds as feed themselves, and not their flocks ? In the new Testa- ment the apostle noted it in John Mark, Acts xv. 38, that he departed from him and Baniabas from Pam- phylia, and went not with them to the work ; in Demas, that he forsook him and embraced this pre- sent 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 vine- yard, but only to feed upon the portion of the Levites, making of the ministry no more but a plain occupa- tion, 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, arc 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 case 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 ministry as they should ? And do not these seek theu' 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, bow 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 desu'c to gain them that hcai- 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 anything before the glory and increase of his kingdom, whose ministers they are, to seek either their own ease, or then- own pleasure, or their own profit, or their own honour, or anything 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 bo a fault in them, hereby we are taught what duty is requisite in the ministers of Clu-ist Jesus, namely, so to seek their own, as that fust and prin- cipally 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 fii'st and principally intend, and then such other things as may be further- ances, or at least no hindrances thereunto. Our calling and commission is to preach the gospel of Ver. 21, 22] LECTURE XL. 175 Christ Jesus ; a woe is unto us if we preach not the gospel, and our apostle most straitly doth adjure us unto this duty, saying, ' I charge thco before God, and before the Lord Jesus Christ,' &c. The work, then, of our ministi-y 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 faitli, and teach- ing them the way that Icadeth unto salvation and life everlasting. We must not seek our own, but that which is Jesus Christ's. Our Saviour, when his mother Slary came and expostulated the matter ■with him why he stayed behind them in Jerusalem, ' Know ye not,' saith he, ' that I must go about my Father's business ?' Luke ii. 44. Whereby he plainly teachcth us that the principal thing we ai-e to regard is the principal end of our being and calling. So that this being our calling, and the thing whcreunto we are set apai-t, to preach the gospel of God, wo 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 ministry' as that he may not care for his family ? Must he so wean himself from the affairs of this life as that he may not at all meddle Txnth the things of this life ? No, not so ; he may, and ought to, care for his family, othei-v\ise he is v>orse than an infidel, 1 Tim. v. 8. And again the apostle, declaring in particular the office of a minister, saith, 1 Tim. iii. 4, 5, he must be ' one that can rale his own house honestly, having children in obedience with all honesty; for,' saith the apostle, ' if he cannot nile his own house, how shall he 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 ha^e house and family, wife and children, otherwise how should the npostle say that the minister must be such a one as, ha^^ng 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 inteiTOeddling with the things of this life, is not simply forbid the minister of Christ, but such only as doth withdraw him from that whereon 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 impUed, that they ought first and prin- cipally to seek that which is Jesus Chi-isfs, and then that which is their own. This, then, is generally to be concluded, that neither ease, nor pleasure, nor profit, nor honour, nor anything else, should with- draw them from the work of their ministiy ; neither in the work of their ministry shoidd their eye be set upon anything, 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 eaten up and consumed thei'ewith. The second thing which I note in these words, is touching the time when the apostle noted this fault in the ministers of Clirist. It was a fault, and a general fault then, in the time of the apostles, in that golden age of the church, when thej- were immediatelj' 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 tiieir holy calling, and of the duties belonging thereunto, even they sought their own more than that which was Ja#is 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. 'WTiich note I do the rather observe in particular, because of those that arc alwaj's complaining, as of all things in general, that they were never worse, so of the ministry in particular, that it was never worse than now it is. For as this is the humour of very man}-, always to mistake the present state the most, and to commend fonner times, though a great deal worse, yet a great deal more than the times wherein they hve ; so if once we come iu talk of the ministry, 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 argimiont. And I wish wo were able to stop their mouths when they so willingly observe the general corruption in the ministry in our days ; I wish we were able to say truly that simply they speak an untnith. But I can- not, neither is it my purpose to excuse the faults of om- times in the ministry. Be it therefore true, which indeed is true, that very many of our coat and calling do more seek their own than that which is Jesus Christ's. Is this fault now more general in the ministers than 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 M.ork for this fault ? Acts xv. 38. Are they now more covetous ; do they now seek their own wealth more than ever the.y did ? Poth not the apostle iu his day note Demas for this foult ? 2 Tim. iv. 10. Are they more ambitious ? Do they now seek after and love pre-eminence more than ever they did ? Doth not the apostle John in his day note Diotrcphes for this fault? 3 John 9. Oh, but if a note were now taken of those that are faulty these ways, not one, but verj' 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 then the ministers of Christ were tainted with these faults, but how generally we know not. AIUAY OX THE PHILIPPIAN3. [Chap. II. But tell me, ye that press this jioiut so Lard, that ministers are now worse tlian 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 v.e see ? The apostle in his day meant it not universally in all ; neither can ye say it at this day universally of ail, that all seek theii- 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 micistors was greater than om- age hath and doth afl'ord ; never more that with less self-respect, and more zeal to God's house, labom'ed in the work of their ministry tlian now there ^. It may be that the gi-aees of God's Holy Spirit were poured down iu greater measm-e and abundance upon some in some times heretofore than now they are ; and that the word hath been more powerful through a gi-eater operation of the Holy Spuit in the mouths of some heretofore than 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 haply 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 Spii-it, faithfully, painfully, and sincerely, without self- respects to labour in the work of their ministry, and to build up Christ his church in faith, and iu love, and iu every good work, than now they ai-e. 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, 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 Goil, shewing him- self that he is God,' 2 Thes. ii. 4. 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 pleasm'e, 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 judgment may it as trul.y be said of them as of any. Thus then ye sec 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 iu 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 Chi-ist they are 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 than of branding them with some fault or other, thereby to discredit that truth which they preach ? It is no new thing, ye see, that minis- ters have then- 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 o'mi, and not that which is Jesus Christ's ; and thus much said the apostle in his time. The thii-d and last thing which I note fi-om these words is, that howsoever properly, and in the mean- ing of the apostle, these words in this place be only affirmed of the ministers of Christ Jesus, yet may they truly be atfirmed, 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, fii'st looking unto the things of this hfe, and then afterwards imto 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. ■ Ai-e 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, 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,' Ps. Isxv. 5, 6, do first seek the Lord and his strength, and do fii'st honour him, that so he may honour them before all people ? Nay, every plot is sooner and oftener cast than this, and this comes seldom or never within then- 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 the}* are where they would be, they wiU serve him perhaps when they think of him. Again, are there not many that are so covetous, that thej- 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 bj- 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 plea- sures, and idleness, and riches, and honom', and the like, they seek these things altogether, they seek not the Lord at all, neither is God iu all their thoughts ; but thou seekest the Lord, and delightest in his law. And so do mauy which yet seek their own more than that which is Jesus Christ's. AVilt 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 Ciuist and his will ? Ask thine own heart, and seo whether if thy God should Veu. 22-24] LECTTRE XLI. 177 bill thee do as Zaccbeus did, Luke six. 8, give half of thy goods to the poor, aud if thou hast taken from any man by forged eavillation, to restore him fourfold, whether (I say) it would not grieve thee so to do. See whether if Christ should say unto thee, as he said to the young man in the Gospel, Mat. xix. 21, 'Go sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, aud 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, &c., thy first and chief care therein be that thereby thy God ma>' bo glorified. Sec (I say) and look into these and the like things with a straight eye, anil 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 exami- nation of these things guilty or guiltless, this you know, that Christian duty requircth this of us, that fii'st aud 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 carefiil 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, &c., and so we may, and so we ought to have a godlj' care of these things, without diffidence or distrust in God's gracious providence ; but the rule which our Saviour Christ giveth, Mat. vi. 33, that must wo still keep, ' first to seek the kingdom of God and his righteous- ness, 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 ho will care for us. Above all things we must submit ourselves unto his will, and walk after his law, aud whatsoever things are needful and meet for us he will minister unto us. Let ever}' man there- fore so seek his own things, that first aud principally he seek the things of God ; let him so mind earthly things, that his aft'ections be principally set on the things that are above ; let him so regard his body, that he principally look unto his soul. LECTL'EE XLI. But ye know the proof of him, that, as a son uith thefather, he hath served with me in the gospel. — Philip. II. 22-24. NOW the apostle in these words, to clear Timothy of that fiiult 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, than their own knowledge and ex- perience of him, for that they knew very well that Timothy as a son with the father, served with the apostle the Lord Christ in preaching of his gospel. But ye, saith the apostle, l.iww the proof of him, &c. As if the apostle should havo said, 'The rest that are \vith me, at least very many of them, seek tleir o\mi more than that which is Jesus Christ's ; but for Timothy, yourselves will serve to clear him of this fault ; ye know upon that knowledge and proof which }-e have of him, that he is another kind of man, that he hath served with me, even as a son with his father. ■VNTiom ? Christ Jesus. 'UTierein ? In the gospel ; that is, in the preaching of the gospel, his ministry 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 ob- served, I will rather point at, than much stand upon, especially in this place and auditory. 1. Hence I note that Timothy, whom the apostle sent unto the PhiUppians, was a man of whom they had had proof and experience before, and whose faith- fulness in the work of his ministi-y was so well known unto them, that they could not doubt thereof And this was the cause why the apostle thought it not need- ful to labour much in the clearing of Timothy from such faults as had infected the rest, or in the eulai-ging of his commendation ; they knew that as a son ^ith the father, so he had laboured with the apostle in preach- ing the gospel of Christ Jesus : a thing whereunto even all the ministers of Christ Jesus ought most ear- nestly to strive, by their faithtil 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 sei-vauts of Christ Jesus. Yea, but here is all the skill to do so, or rather it seemeth a thing im- possible 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, Gal. i. 10. And therefore, the apostle in another place protesteth against pleasing of men, and saith : 1 Thes. ii. 4, ' we so speak, not as they tliat please men, but God which trieth our hearts.' How is it, then, possible for us to approve om-selves, 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 : haply we may please men, but doubtless we shall not please God. Again, if we cry aload, and lift up our voices like trumpets, and M 178 AIRAY ON THE PHILIPPIANS. [Chap. II. tell the house of Jacob theii- sins, and the house of Israel their trangressions ; if we rouse them out of that dead sleep of sin whereiuto tbey are fallen, and lav the axe to the root of sin, to cut it up by the roots ; if we pour vinegar into such wounds as sin hath made in their souls, and denounce the sharp threatenings of the law against them, haply we may approve ourselves unto the Lord, but doubtless we shall not approve om-- selves 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 '? '^'hat 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 call- ing before men, as that unto their consciences we may give certain proofs that we are the servants of Jesus Chi-ist. We cannot always so approve ourselves unto men, as that what we say or do shall please them, neither do we or ought 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, and in the spirit of meekness,' 1 Cor. iv. 21. For whether we come with a rod, or in love, and in the spirit of meek- ness, whether we improve, or correct, or instract, or exhort, or rebuke, our care and endeavour therein is to approve om-selves unto him whose ministers we are, and that we may be found iiiithful among you. Now, as we ought thus to approve ourselves unto yon, and by our foithful walking in our calling to give such proof of ourselves imto 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 then- 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 mat- ters, and their tongue is as the pen of a ready writer. Now, whether all of this congi'egation approve such, and none but such, yourselves can better tell than be- hoveth 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 by traditions, than of such as seiwe the Lord in the preaching of the gospel. The apostle, ye know, mak- eth mention of some bad ones, it is easy to guess who at this day do most resemble them, which ' creep into houses, and lead captive simple women, laden with sins, and led with divers lusts,' &c., 2 Tim. iii. 6. And our Saviour likewise maketh mention of such as ' 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,' Mat. xxiii. 15. I fear lest some of them have beguiled some of you, and seduced your foohsh 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 lea\-ing 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 coimsel ? Nay, in all these things, as in the whole work of om- ministry, we study to ap- prove ourselves both before the Lord and before men. An exception they have, but almost they know not what. The trath is, they are not able to tiy the spirits whether they are of God, and therefore they approve them which prophesy hes 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 ap- prove 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 prophesy lies out of their own brain, will say that they serve the Lord in the gospel, as well 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 uilh him in the gospel; wherein he giveth him this testimony, that he did sincerely teach Christ Jesus, preaching no other go.spel than 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 king- dom of God, and preach unto the people concerning Christ Jesus out of the law of Moses and out of the prophets, Acts xxviii. 23. It is registered, yc know. Ver. 22-24.] LECTURE XLI. 179 nnto 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, chap. xvii. 11. 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 than we teach, and then 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 as well upon to approve them, and 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's greater commendation, he addeth, that ' as a son with the father he had served with him,' &c. ^Tience I observe a notable example of that modesty and rever- ence which ought to be in particular in younger minis- ters 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 than the examples of old Eli, or Dcmas, or the like. Nay, I think the younger may and ought, 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 works 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 }-ounger ministers to honour and to rever- ence 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 reqnireth 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 ; least 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 ho 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 wo see the Scripture would have them accounted as fathers, as where the admo- nition is, ' Rebuke not an elder, but exhort him as a father,' and the elder women as mothers, 1 Tim. v. 1, 2. And the fashion and custom of them is good, whose manner it is to salute elder men as fathers, and 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 gray hairs of the aged, but oftentimes most contumeliously do abuse them, calling them old fools, doating fools, and the like. Well, the precept is, Levit. six. 32, ' Thou shalt rise up before the hoar head, and honour the person of the old man.' But this punishment is just with the Lord nnto 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 there- fore are thoy called our spiritual fathers in the Scrip- tures, 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, ver. 10, ' for my son Onesimus, whom I have begotten in m}' bonds ;' where he calleth Onesimus his son. In the epistle to the Corinthians : 1 Cor. iv. 15, ' Though ye have,' s lith the apostle, 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 Galatians, iv. 19, ' My little children,' saith ho, ' of whom I travail iu birth again until Christ be formed in you ;' where he sheweth 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 sous, 180 AIRAT ON THE PHILIPPIANS. [Chap. II. but to note unto us that we have our Hfe in Christ Jesus through their ministry, and so to put us in mind of that duty -nhich we owe unto them in respect of onr regeneration and new birth by the immortal seed of God his word through their ministry ? Look, then, what honour is due by ehikb-en unto their parents, whether it be reverence, or obedience, or mainte- nance, or whatsoever else it be, the same we must account due by us unto our spiritual fathers in Chi-ist Jesus. And therefore saith our Saviour Christ, Luke X. 16, ' He that heareth you heareth me ; and he that despiseth you despiseth me.' And the apostle, Heb. xiii. 17, ' Obey them,' saith he, ' that have the oversight ofyou, andsuljmityourselvesuntothem; for they watch,' saith he, ' for your souls,' &c. Again, saith the same apostle, 1 Tim. v. 17, ' The elders that rule well are worthy of double honour, especially they which labour in the word and doctrine,' &c. Let us therefore take heed how we do despise, or not reverence these our spiritual fathers in Christ Jesus ; for if ' the eye that mocketh his father, and despiseth the instruction of his mother, shall be a prey unto the ravens of the valley to pick it out, and unto the young eagles to eat it,' Prov. sxx. 17, 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 spi- ritual fathers in Christ Jesus ; 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,' Deut. xxi. 18, how much more shall the judgments 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 stead do beseech us, and admonish us, and exhort us. Hear the voice of wisdom, a voice fearful, yet most true, ' because,' saith Wisdom, Prov. i. 24, ' I have called, and ye re- fused,' &c. Even thus shall it be unto all them that obey not the voice of wisdom in the mouth of the minister. Hearken, therefore, and obey ; for obe- dience is better than sacrifice ; yea, and reverence the person of the minister, for the word's sake which he bringeth. In a word, from this one example of Timo- theus's commendation, let ministers of the younger sort learn to reverence their ancients in the 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,' ilc. ; 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 signi- fication of the time when he would send him. Before he had said, ' I trust to send Timotheus shortly unto you ;' now he sheweth what he meant by that shoith/, 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's, coming unto them, they might be comforted over his deliver- ance from his bonds. I have already pointed out such notes as I thought meet to be gathered from this promise. It followeth : — Ami I trust in the Lord. In these words he put- teth them in the 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 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 com- forted, 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 bis 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 cai-e ought also to be in the ministers of Christ Jesus towards their people, as also I have heretofore ob- served ; only here rcmaineth one doubt to be answered : for here some haply 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 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 contingent, 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, espe- cially 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, bad 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 that both be sent Timothy unto them, and that himself came afterwards unto them. For this we must know, that he was twice imprisoned at Rome by Nei"o : first, he was cast into prison in the third Ver. 25, 26.] LECTURE XLII. 181 year of Nero, aiiJ delivorod in the fifth ; again, ho 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 bo, that in seven or eight years be- tween that and his second imprisonment, both he sent and went to Philippi ; and the word which the apostle here useth (j brother Epaphrodilus unto you, my companion in labour, and fellow-soldier, 'een 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 witncsseth, saying, that such Vias his cxee of all the chm-ches, that ' if any were weak, he was also weak ; and if any were offended, he also bm-ned,' 2 Cor. xi. 29. And I wish 1 could truly instance iu the hke affection be- tween many pastors and then- people in this om- day. But such examples are not everywhere with us ; nay, iu too manj" places with us the pastor cai-es not, if he may have then- fleece, though he never see or hear of his people and iiock ; and again, in too mauy places the people cai-e not, if they may have their forth in their own dehghts and desires, though they never see or hear of their pastor. Yea, so far ai-e they from this sj'mpathy 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 with 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 haply 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 aU this heaviness, came unto him by the will of God and his gi-acious provideuee. Whereunto, in one word I answer, that this mutual heaviness, one for another,- was only an argument of then- mutual love, one of another, not any argument of then- ignorance or doubt of God's providence iu his sickness. Our Saviour Veb. 27.J LECTURE XLIV. 189 Christ, as wc read, John xi. 83, ' groaned in the spirit,' Mid was troubled in himself, and wept for the death of Lazarus. This shewed his great love of Lazanis, as the Jews veiT well gathered, saving, ver. 30, ' Behold liow he loved him ;' but will any man gather hence thnt he knew not or doubted of God's providence in his death ? Nay, himself plainly said, in the begin- ning of that chapter, that ' that sickness was not unto death, but for the glory of God, that the Son of God might be glorified thei'eby.' So that albeit he knew that his death was by God's providence, God so pro- viding 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 bad each to other, and j-ct might they well both acknowledge the providence of God in his sickness, which \\as 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 ought 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 lovo, one towards anotlier, 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. LECTUEE XLIV. And no douht he uas sick very near unto death: hut God had memj on lihn : and not on him onh/, ifc.- Philip. II. 27. /| ND no donbt he ivas sick, etc. In these words -^^^ the holy apostle, 1, confirmoth that report which the Philippians had heard touching their minis- ter's siclvuess, that it was no vain or false report, but a ver}' true report ; and, secondly, he significth his recovery, and restoring unto health. That the report which they had heard was true, the apostle doth assure them, first atfii-ming his sickness, ' and no doubt he was sick,' and then the extremity of his sickness, ' very near ?into 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 nercy, ' but God had mercy on Lim ;' 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 mc also' ; S, the cause why the Lord, in mercy to Paul, also restored him unto health, to wit, ' lest he should have sorrow upon sorrow,' /. e. lest his sorrow which he had by his own bonds and imprisonment should bo increased by the death of Epaphroditus their minister, ' lest I should have sor- row upon sorrow.' The words need no farther opening or explicating, being in themselves easy enough to bo understood. Let us, therefore, now sec what notes and observations wo may gather hence, whereof we may make some use unto ourselves. 1. Here we sec that Epaphroditus, a faithful ser- vant of Jesus Christ, a painful minister of the church, one whom the holy apostle made that reckoning of that he calJed him his brother, his companion in labour, his fellow-soldier, was sick, and that very sore sick. "\Mienco I gather this obsen-ation, that the children of God, and most faithful servants of Jesus Christ, are subject, as unto many miseries, and troubles, and in- firmities of this hfe, so nnto 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 PhiUip- pians, ver. 19. And how subject he was unto sick- ness, may appenr by that advice which the apostle giveth unto him in his former epistle unto him, chap. v. 23, where he adviseth him to ' driuk no longer water, but to use a little wine for his stomach's sake, and for his often infiiTuities.' Of Epaphroditus his sickness, hkewiso, 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 notVicknesses and diseases of the body, the rod of God's wrath, wherewithal 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 dis- eases of the body are the rod of God's virath, where- with he punisheth the disobedience and rebellion of the wicked, as the Scriptures plainly prove unto us. Let that one place in Deuteronom}- serve for all the rest, where the Lord, having made great promises of bless- ings unto them that obey his commandments, chap, xxriii. 2, 3, afterward thrcatcneth curses and plagues unto them that will not obey his voice, and keep his commandments, ver. 15. And amongst other of those plagues which the Lord would bring upon them, it is said, ver. 22, ' The Lord shall smite thee with a con- sumption, and with the fever, and with a burning ague, and with a fervent heat,' &c. ; where ye see plainly that consumptions, and fevers, and hot burning agues, and such like diseases, arc reckoned among tliosc plagues and rods of his wTath wherewith he punisheth the sins of that land, or that couutiy, or that town, or that people whatsoever, that will not hearken unto his voice nor obey his commandments. And may we not justly ISO AIRAT ON THE PHILTPPIANS. [Chap. II. fear that the Lord hath taken this rod into his hand, and ah'eady begun to punish us therewith ? Look un- to the disobedience, and rebellion, and neglect of walk- ing in the ways of God's commandments that is gene- rally amongst us, and see whether we have not given him cause to take tliis rod, and to punish us there- with? Again, look imto such hot agues, unto such sharp, and strange, and pestilential diseases and sick- nesses as are now generally amongst us, and see whether he have not begun to do with us as he threatened in Ijis law. Sm-ely 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, as well as he doth upon the wicked and ungodly of the earth ; but yet ^\ ith this difference : upon the ungodly he layeth this rod of wrath, in wrath and displeasure, to render unto them according to the wickedness of their ways ; the same rod also he layeth upon his ehildi'en, not in wTath, 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 without all comfort and patience, but like unto cursed Cain they cit. My sickness is gi'eater than I am able to bear ! 'Wiiy am I thus ? What a severe judge is this, that layeth his hand so heavily upon me ?' The same rod also he layeth upon his children, but ho giveth them patience under the rod, and strength to bear whatsoever he layeth upon them, so that in theu' 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 dif- ference ; which yet will better and more plainly appear unto us, if we shall briefly touch some of those reasons why he layeth this rod upon his children, why his children are visited with sickness. One reason is, as the apostle saith, ' that being chastened of the Lord, they may not be condemned with the world,' 1 Cor. si. 32. For such is the loving mercy of the Lord to- wards his childi-en, that when thoy have either omitted some such duties 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, con'ecteth and chastiseth them with the rod of sickness, or weakness, or some such like rod, that so they may see theii- own error and be healed. ' For this cause,' saith the apostle, ver. 30, ' many are weak and sick among you, and many sleep.' For tins cause ; for what cause ? Even for not dis- cerning the Lord his body, in coming unto the com- munion of the body and blood of Christ. In which place the apostle plainl}- shewcth, that therefore many of God's children arc weak and sick, and die, even be- cause they do not duly and diligently examine them- selves before they come unto the celebration of the Lord his supper. But, saith he, ' when we are judged and pimished, we are chastened of the Lord,' as chil- dren of their father, ' that we should not be condemned with the world,' even vriih the wicked men of the world, whose portion is in the lake that burneth with fire and brimstone for ever. Sometimes, then, God's children are sick, that so their error, or their negligence, or their wickedness may be reformed, and they brought into the right way wherein they should walk. An- other reason is, that so they may be stayed from such inordiuate ways as whereunto natural!}' they are bent, 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 un- corrupt before him, that he maketh, as he should do, his law his whole delight and his counsellor ? Nay, whose paths are so straight that he hath not an over- weening delight in some crooked by-paths, or whose will, and desu-e, and afl'eetions, 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 -^asiteth them with sickness, that so being exercised with his rod they may not run into such danger of body and soul as other- wise they would. A third reason why the childi-en 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 content, as to receive health, so to receive sickness of the Lord, and whether as in health, so in sickness, they will put theii- trust in the Lord, and sub- mit themselves unto his will. For both health and sickness they are of the Lord, and both in health and in sickness we should put om- ti-ust in the Lord, and submit ourselves unto his will. Yet so choice we are, that we can be content to receive health fi-om 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 wiU, and oftentimes more put our trust in phj'sicians than in the Lord, as we read that that good king of Judah, Asa, did, 2 Chron. xvi. 12, therein declining from that right j^ath wherein he ought to have walked. Sometimes then, as I say, God's children are sick that the Lord their God may so trj- whether they will still cleave fast un- to him, and patiently submit themselves imto his will. A fourth reason why the Lord sometimes visi- teth 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 childi'en are never without gi'cat experiences of his merciful good- ness towards them, yet whereiu have they greater experience thereof, and wherein their soul more to rejoice than 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 sulfercth not their faith or Ver. 27.] LECTURE XLIV. 191 their hope to fail, but so prepnreth them uuto liim, that come death, come life, they can willingly embrace either, because they know that conic death, come life, they are the Lord's. An especial gi-cat goodness of the Lord towai-ds 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 gi-eatlj' comforted. And sometimes no doubt they are sick, that seeing the goodness of the Lord towards them in time of theii' 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 sick- ness 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 onh' cause wherefore siclcness cometh, yet is it always a cause wherefore it is sent, insomuch that we see when our Sa\iour healed some that were sick, he would sa.y sometimes unto them, ' Son, be of good comfort, thj' sins are forgiven thee," Mat. ix. 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 eflect 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 mortalitj-. ^Vell, it may be that those our houses of clay, which in this or that sickness threaten to fall, maj- for a time be patched up again, yet the}- which threaten now to fall, at length shall fall, and down to the ground they shall be brought. For as the psalmist speaketh, Ps. Ixxxix. 48, ' '\Mio livcth that shall not see death, 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 with, all should be uuto us as so many remembrances, both of that sin which clcavcth so fast unto us, and likewise of death, which is the fruit thereof. Thus, then, ye see the reasons why the Lord layeth this rod of sickness upon his own chil- dren, 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 in- ordinate 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 dwell- ing in them, and of their mortality ; whereby also }-e may easily discern in what a diflcrent 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 WTath ; 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 wicked- ness ; 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 man 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 Epaphro- ditus hath drunk before thee, or than is common unto thee with all the sons of God. And albeit thou mayest seem unto thyself that thou art not privileged from the wicked and ungodly, berause 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 bo 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 whither thou must. Thy heart is not sound and right with thy God, thou art negligent in doing of his will, thou hast waUced in some by-path wherein thou shouldst not have walked ; thus lovingly and mildly he cor- recteth 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 whither thou shouldst not ; thus he stayeth thee that thou run not thyself upon the rocks, and that thou make not ship^Teck of faith and a good conscience. Auain, thus he trieth thee, that thy foith and thy patience being tried, thou mayest be made like uuto pure and fine gold purified seven times in the fire. Again, thus he giveth thee full trial of his merciful goodness to- wards thee, comforting thee with the jov' of the Holy Ghost in the bed of thy sickness, giving thee patience to endure his cross, confirming thy faith in Christ Jesus, and assm-ing thee of the hope of thy salvation. Lastly, thus he putfeth thee in mind of thyself, that thou shouldst not forget thy God or thyself, but re- membering that thou art both sinful and mortal, shouldst shake oft' sin, and so number thy days that thou mightst apply thine heart unto wnsdom. Oh, how should not the rcmemlirance 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 discour- aged. I have stood the longer upon this point, because the time secmeth 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 knowetli who maketh sick and restoreth unto health. In the mean time, let our health be to the glory of his nan^c, and in the time of sickness let us comfort oursehes with these things. I might here note the time when the Lord laid this 192 AIRAY ON THE PHILIPPIANS. [Chap. II. his rod of sickness upon Epaphroditus, \\hicli was even when he was faithfully and iminfully occupied in the work of Chi'ist, when he was carefully discharging the trust reposed in him by the church of Philippi, when he was ministering unto the holy apostle, l.^ing then in prison, such things as he wanted. Let it not, therefore, seem strange unto us, if, when we are faith- fully labouring iu the works of our calling, even then the Lord strike us with any rod, or visit us with sick- ness. 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 gi-oweth to be so sick that he is forced to break oft", and to come down before he can end the point. What is the collection ? Did not ye ai^e, say some that are popishly affected, bow the Lord did even control his discourse, and by his judgment upon him gave sentence on our side '? Another example : the judge, from his seat of justice, pronouncing sen- tence against the wicked traitor, or vile malefactor, presently, or quickly after, falleth sick, and haply not long after dieth. What is the collection ? Thus say some. Hath the Lord given judgment upon him for such judgment as be 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 leai-n to submit ourselves unto the Lord, and let us beware how we judge of things according to cm' ovm reason and imagination, lest haply we condemn that which the Lord hath not condemned. But mj- meaning was only to touch this by the way. Now a word of the extremity of his sickness. Verii iictir unio clcatli. Here was the extremity of his sickness. Epaphroditus had been sick, and so sick that he was verj' near unto death, even without all hope of recovery of health, in man's sight and judgment. Whence I note the wonderful counsel and wisdom of om' God, who oftentimes biings his chikken 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. Jonah was cast into the sea, and there the Lord kept him alive. Daniel was thrown into the den of lions, and thcr-e the Lord rescued him, and delivered him from the teeth of the lions. The three children were cast into the hot fiery 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 Hezekiah, who was so sick that all physicians, as wo say in a case of extremity, gave him over, and there was no hope of life, insomuch that the prophet Isaiah came unto him, and said unto him, ' Thus saith the Lord, Put thine house in order : for thou shaft die, and not hve,' Isa. xxxviii. 1. Here was even the like extremity of sickness that Epaphro- ditus was brought unto. A step only between them and death, or rather no step, but they delivered out of the jaws of death, as a prey out of the teeth of the wild beast, or as a bird out of the snare of the fowler. 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 than 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 thanlifulness, who, being brought unto the gates of death, are thence delivered ; for how much nearer they were unto death, so much gi-eater praises are due unto him that hath delivered them fi-om death. 3. Thereby to humble them for ever under his mighty hand, by whom they yet hve, move, and have their being ; for what should more humble us than plainly to see that it is no way in ourselves, but in the Lord onlj', to save our hfe 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 sick- ness, 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 Job's fi-iends, that still they urged him that surely he was a gi-eat 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 brethi-cn in these hot and sharp diseases, through exti-emity of pain, or otlierwise howsoever, should sometimes break out into impatient speeches, yet let ns take heed how we judge them as forsaken of the Lord. Ye know the example of Job, into what execrations and words of impatience he brake out through that extremity of grief wherewith he was holdon, who yet was a very choice seiwant of the Lord, and whose patience is commended in the Scriptures. Again, seeing it pleaseth the Lord oftentimes to brmg even his dearest chikben and choicest seiwants into such extremities of sickness, let this be a comfort unto us in what extremity of sickness soever 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 gi'ave, 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 Ver. 27.] LECTURE XLV. 193 children. Lot us, therefore, in all things that befall US, submit oorselves 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. But God had mercy on him ; and not on him onh/, lid on me also, lest 1 should have sorrow upon sorrow. — • Philip. II. 27. T^UT 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 bountifulncss of God's mercy there- in, reachiuL» 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, lest he should have sorrow upon Borrow, I. e. lest unto that son-ow, which alrcad}' he had by his bands and imprisonment, there should have been added another sorrow for his death. The words arc so plain and easj- in themselves to be under- stood, that there ueedeth no further opening or explica- tion of them. Let ns 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 Ep.npbroditus 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, and wherefore he was restored unto health, saying, ' But God had,' &c. 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 holdelh our soul in life, and healeth all our infirmities. For so the Lord himself saith, Dent, xxxii. 39, ' Behold now, for I, 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, chap. xv. 2G, saith the Lord, ' I am the Lord that healeth thee.' And therefore the pro- phet thus praycth, Jer. xvii. 14, ' Ileal me, 0 Lord, and I shall be whole ; save me, and I shall be saved.' And the prophet David thus stirreth up himself to praise the Lord, saying, Ps. ciii. 2, 3, ' Praise the Lord, 0 my soul, and forget not all his benefits : which forgiveth all thy sin, and healeth all thine in- firmities,' or, ' all thy sicknesses and diseases.' It is the Lord then, yo see, that healeth our sickness, and holdeth our soul in life ; yea, it is even he that deli- vereth us both from the first, and likewise from the second death. Yet I would not here be mistaken, as if I judged tliat because it is the Lord that healeth our infirmities, therefore in the bed of our sickness wc 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 ho work without means, and restore unto health without any medicine or ph3-sic 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 suppHcation in the Spirit for his blessing upon them. We see how that good king Hezokiah, when it had been told him of the Lord by the prophet, 2 Kings xx. 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 years ;' yet for all that, when the prophet said unto him, ver. 7, ' Take a lump of dried figs, and lay it upon the boil, and thou shalt recover,' ho 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 fifteen 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 re- storeth 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 me.ans, 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 anything in ourselves, but for his own mercy's sake, as the apostle plainly sheweth 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 restor- ing unto health is a mercy of the Lord ; which is further proved unto ns by that song or psalm of thanksgiving, which Hezekiuh made after his restoring unto health, where he saith, Isa. xsxviii. 17, ' Behold, N 19i AIRAY ON THE PHILIPPIANS. [Chap. IL for felicity I had bitter grief ; but it \yas thy pleasure to deliver my soul from the pit of cormption.' It was thy pleasure, or it was thy love to deliver my soul, &c., 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. For albeit so their sin, and consequently their judgment be increased, yet this not coming from this mercy of lengthening their days, but from theu' owu 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 ditierent. 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 mei'cy 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 than before ; by that the judgment 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 ai'e restored, to the praise of the glory of God's grace. In a word, by that the wicked are made more inex- cusable, 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 suti'ered 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 re- storing 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 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. ' 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,' Rev, xiv. 13. 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, and from that grievous yoke and heavy bondage of sin, which made the apostle to cry, ' 0 wretched man tliat I am, who shall deliver me from the body of this death ? ' Rom. vii. 24. Again, their works follow them. What is that '? That is, their good deeds which they did in the love of God, and in the love of his truth, after death accompany them, and they receive that crown of glory which the Lord in mercy hath promised to all them that love and fear him, and 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,' Philip, i. 2.3, 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 ; whereas ' the grave cannot confess the Lord, neither death can praise him ; but the living, the living,' as saith Hezekiah, Isa. xxxviii. 18, ' they confess him, and sing praises unto his name ; ' and again being restored unto health, they consider that the Lord hath reserved them fur 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 (you know) rejoiceth in every opportunity that is given him, whereby he may shew himself thankful and dutiful, though it be to his trouble and cost. Even so the children of God, though this life bo full of trouble and grief, yet when their health is restored and their days lengthened, they rejoice in the opportunity God hath given them to do good iu the church, or in the commonweal, and are careful therein to shew 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 then they rest fr-om their Ver. 27.] LECTtTRE XLV. 195 labonrs, and their works follow them. And therefore the apostle said, Philip, i. 23, ' It is best of all to be loosed, and to be with Christ.' But in respect of others, and of the glory of God, it is a special mercy of God unto his children to bo restored unto health, because so they are made farther instruments of his glory, and of the good cither of church or of common- wealth. And therefore the apostle addeth, ver. 24, ' Nevertheless to abide in the llesh is more needful for you.' Albeit, then, death had been aspecialmcrey of the Lord uutoEpaphroditus in respect of the good of him- self, yet in respect of the church at Philippi, it was a specialmercy of the Lord, as our apostle here saith,that he was restored unto health. Neither yet would I so here bo understood as if I thought or taught that it is a special mercy of the Lord unto his children to bo 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 arc bolted and sifted, the finer ilour 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 wo 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 oft' our days, this let us know, that in mercy towards us ho doth it, that so we may not see the evils that are to come'; that so wo may have rest from all our labours, and from all the troubles of this life; and that so we may he 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 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 tire. 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 ho had on Epaphroditus. For this mercy let us shew ourselves thankful unto the Lord, and our thankfulness unto the Lord let us testify unto the world b}' 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 God's. Let us be faithfully, and painfully, and carefullj- 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 haply are as dear unto God as we are. For know this, that ' blessed are they that con- sider the poor and needy,' &c., Ps. xli. 1-3. And not on kirn onhj, hut on nie 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 shewed his mercy on Epaphroditus. Now see the riches and the bountiful- ncss of God's mercy herein ; for, in restoring him unto health, God's mercy was not shewed 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 sheweth mercy on the child, and keepetb him alive for his parents' sake, to bo their staff of comfort in their old age ; and again, sometimes he sheweth 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 sheweth 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 bo taught in the ways of the Lord : and again, sometimes he sheweth 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 wo read that he shewed mercy unto that good king Hezekiah, being sick unto death, in restoring him unto health, 2 Kings ss. 1 ; neither unto him alone, but even therein likewise he shewed mercy unto the people of Judah, in that, ver. 7, so ho kept them for fifteen years' space from such manifold miseries and corruptions in religion as afterwards followed in the reign of Manasseh, chap. sxi. 2. Thus the Lord, rich in mercy, so shews his mercies unto his children, as that therein there is a blessing not to them alone, but to others also. 196 AIEAY ON THE PHILIPPIANS. [Chap. IL This should teach us thus much, that we should not be too much pufled 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 uce them to the benefit of others ; our health to profit others, our wealth to do good unto others, our knowledge to instruct others, and what- soever mercies we have unto the good of others. Which lesson also our Saviour Christ taught unto Peter, when he said unto him, Luke ssii. 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, Mat. xxv., bide their talent 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, Luke xvi. 19, only feed and clothe 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 Lord, by their power and might cruelly oppress, and wickedly tyrannise 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 fathers' instruction and forsake their mothers' 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 instruc- tion ; 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 shewed onEpaphroditus, not for his sake only, but for Paul's, lest he should have sorrow upon sorrow, so whatsoever such mercy is shewed on us, it is not for our own sakes onlv, 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 Lord 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 sheweth it when he saith, 'lest I should have,' &c. 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 bis sorrow by his own bonds and imprisonment should have been added another soriow for his death. God therefore had mercy on Epaphroditus, and re- stored 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 anything that befell him, or that was likely to befall him? Did he not with patience bear whatsoever did or could befall him ? Or could he be said to bear that with patience for which he was sorrowful ? That Paul was sorrow- ful for many things, may and doth appear even by this one place. He was sorrowful for his own bonds and imprisonment; he was sorrowful to see Epaphro- ditus, 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 bonds and the heaviness of Epaphroditus and the Philippians, and so would have borne Epa- phroditus his death if he had died. For herein was his patience seen, that he did with such constancy and courage, for Christ's sake, suft'er 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 sufiering them, and whatsoever may cause them ? The note then is, that sorrow and the like affections and passions of minds are no things unbeseeming Christians, as some have foolishly thought, but rather such things as very well beseem them. It was pro- phesied of our Saviour, Isa. liii. 3, 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 bad been sorry for bis 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 ought to be. For what other thing is this for them that be strong and in health, than for the rich to give unto the poor, for the learned to instruct the ignorant, for the strong to help the weak ? &c. Yea, but we are forbidden to sorrow for the dead, 1 Thcs. iv. 13. 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 ever- lasting after this life. Tbsy sorrow immoder.ately, Ver. 28-30.] LECTURE XLVt 197 because they think that when death comes there is an end. Such immoderate sorrow for the dead is there forbid, lest wo should seem, by our too much sorrow- ing, so to think of the dead as the Gentiles did. But a moderate sorrow is neither there nor elsewhere for- bid, 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 hinds of Paul, so that from his body were brought unto the sick kerchiefs, or hand- kerchiefs, and the diseases departed from thorn,' Acts xix. 11, 12. And again, where it is said that ho healed the fiither of Publius, who lay sick of a fever and of a bloody flux, and that he healed many which bad diseases in that island, chap, xxviii. 8, 9, 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 ^\Tought 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, chap. V. 12, that God wrought many signs and wonders by the hands of the apostles. Being, there- fore, 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. LECTUEE XLVI. / sent him therefore the more dilufentli/, that, uhe/i ye shmdd .■tee him a^jain, ye mirjht rejoice, and I miqht, cfc.- Philip, n. 28-30. THUS far of the first cause, why Epaphroditus was so presently sent unto the Philippians. Now follow the other causes. / sent him there/ore, <£c. 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,' &c. ; the other, because of the apostle himself, that he might be the less sorrowful, when they should have cause to rejoice by bis 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,' &c. 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 dili- gence and speed which he used herein, saying, ' I sent hira 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 bis labours amongst them ; and partly in behalf of himself, that he might be the less sorrowful ; whereby the apostle signifielh, 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 dis- position 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 care- fulness 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 haply 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. 198 AIRAY ON THE PHILIPPIANS. [Chap. II. xsviii. 1, 2, ' Take not a wife,' saith lie, ' of the daugh- ters of Canaan. Ai'ise, get thee to Padan-aram, to the honse of Bethuel thy mother's father, and thence take thee of the daughters of Laban, thy mother's brother ;' or, as Abraham had said before touching the marriage of Isaac, chap. sxiv. 3, 4, ' Thou shalt not take a wife unto my son of the daughters of the Canaanites among whom I dwell, but go into my conntry, and to my kindred, and thence take a wife unto him.' So I say unto thee, if thou wilt make 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 haply 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 oil' for this and 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 profene stories of some much renowned for most rare friend- ship ; 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. rviii. 1, whose souls were so knit either unto other as that either loved other as bis own soul ? Who more faithful unto any than Hushai the Ai-chite unto David, 2 Sam. XV., 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 Ahithophel ? 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 off for this and that time, with this and that excuse, join thyself uuto him that is religious, and 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. Oh, 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 foDoweth, ' 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 dihgence and speed. The cause was, as here it is signified, that after such sorrow and hea^-iness of heart as they were fiUed with upon the hearing of their minister's dangerous sickness, thinking they should never see him agam, they might rejoice when they should see him again thoroughly weU in health, and able to do the work of his ministrj-. Here, then, we see how a faith- ful friend is especially to employ his diligence and his carefulness, namely, as in matters most needful, so ia them to the best pm-pose he can devise. A notable pattern whereof wo have in this example of our apostle. The Phihppians 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 seen 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 iu gi-eat distress by Absalom his son, Hushai came unto him with purpose to go with him, and in life or death not to leave him, 2 Sam. sv. 32-34 ; but when it was thought that his friendship would be to better pm-pose unto David, if he should return imto the city, and bring the counsel of Ahitho- phel to nought, he did that which was thought would be to the best, purpose, \er. 37. Eight so if we will approve ourselves faithful friends indeed, as we must employ all diligence and carefulness in matters most needful for om- friend, so must we do it to the best purpose we can devise. For albeit diligence and care- fulness in every matter of our fi-iend be very commend- able in us, yet is it then worthily most commendable when it is employed to the best pm'pose : 1. WTien oiu- cai-e is specially bent to that which apparently may be to om- friend's gi-eatest 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, veiT 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 be- Ver. 28-30.] LECTURE XLVI. •199 hoveful for them. If the course most behoveful for our fi-iend be somewhat hurtful for ourselves, wo will rather think of some other course than that, whereby we may so help our friend as that withal we may not hurt oiu-selves ; and so that we shew ourselves fiiends, we think it is well though we do not so much as wo should. AVell, 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 desii'ed, 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 haply our- selves should be somewhat endamaged thereby. What then ? Haply you will sa}- unto me. Was it such a commendable matter in the apostle to send their minister back ugain unto them ? or was it such a pleasure unto the PhiUppians to see their minister again ? It mav bo that some would stand at an answer to these questions in particular, who shew but too plainly by their practice what thej- think of these questions in the general. For touching the ministers in general, who is he that, if his minister be absent fi'om his church, gi-eatly longeth after him ? Who is he that, if his minister be sick unto death, gi-catly wishcth his restoring unto health ? Who is he that. if his minister be absent and sick, feai's that he shall never see him again ? or, who is he that will take such a pleasui-e 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 rcligiouslj- call them unto the sanctiiication of the Lord his Sab- bath, and restrain them of theu- 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 fiom such inordinate ways as they walk in ; such a one as we may very well presume this Epaphioditus was : if the minister, I say, be such a one, generally we long not for his presence if he be absent, generally we sor- row 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 tany long enough ; and if he be sick unto death, we will rejoice and be glad at his death. So far short of these Phihppians that were but newly planted in the church, and had but lately embraced the truth of Chi-ist Jesus, are we who have long enjoyed the ministry of the word, and the bright light of the holy word of truth. For so they aceoimted, that the apostle could not have given a greater token of love of them, than to send their minister back again unto them, and it was the gi'catest pleasure and joy of heart that might be unto them to see then- minister again thoroughly well and in good health. And surely, if we took that joy and comfort in the word that wo ought, we would take more joy and comfort in the ministers of the word than we do. But how the ministers of the word ai'O to be accounted of, we shall see in the handling of the next verse that foUoweth. It now followeth : — Ami 1 mifjlu be the Jess sorwxful. 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 soiTowful. 1. That howsoever his sorrows after this should be some for some other things, yet they might be the less when their joys were fullilled 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 with- out soiTow,' but only, ' and that I might be the less sorrowful,' hence I gather this observation, that the childi'cn 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 thev have less sorrow than they deserve, and than they ai'e enabled to bew. ' In the world,' saith our Saviour, John xvi. 33, ' ye shall have affliction,' even many causes of soitow, and grief, and vexation of spirit. For so it is ordained that ' through many afflictions we should enter into the kingdom of God,' as the apostle saith, Acts xiv. 22. And therefore our Saviour Christ saith again, Luke ix. 23, ' If any man will come after me, let him deny himself, and take up his cross daily, and follow me.' Duihj, saith he. For as one day followeth another, so one cross followeth in the neck of another. We look and hope for aa holy city, the new Jerusalem, where ' God shall wipe aU tears from our eyes, and where there shall be no more death, neither sorrow, neither crying, neither any more pain,' Rev. xxi. 4. But that city is not here on earth, where we be but pilgrims; it is in our countrj' in heaven, where we shall have an abiding city, and 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 om- 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 faith in his name, but that om- sorrows in this life are much less than we deserve, let us rejoice in the Lord, and comfort our- selves in his mercies, that our ti-oubles and soiTOws are nothing in comparison of that we have deserved. And again, lot us consider, that howsoever om- troubles, aud son'ows, and griefs be many, yet so only they 200 AIRAY ON THE PHILIPPIANS. [UUAP. IL press us, as that we are able to say with the apostle, 2 Cor. iv. 8, 9, ' We are afflicted on everj- side, j'et 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 boar, let us rejoice in the Lord, and comfort ourselves in his mercies towards us, who doth not suffer us to he tempted above that we be able, but giveth the issue together with the temptation, 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 ef him who dotli strengthen us thereunto. 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 ho enableth us to bear. But how was it that the apostle should be less sor- rowful 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, then, we may observe another notable quality of Chi-istian love and friendship, which is to ' weep with them that weep, and to rejoice with them that rejoice,' a rule which the apostle giveth all Chris- tians to observe and keep, Eom. xii. 15, and from which whoso declineth may seem therein to cross even nature itself. For naturally we see that the members of our body are so affected one towards another, as that, ' if one member suffer, all suffer with it, and if one be had in honour, all the members rejoice with it,' 1 Cor. xii. 26. How much more should it be so in the mj'stical body of Ckrist Jesus, that thej' who are joined together in one faith, and in one baptism, should so likewise be joined together in love and affec- tion one towards another, that the sorrow of one should be the soitow of another, and the joy of one should be the joy of another ? But I have had occasion heretofore to observe this note unto you, and there- withal the great want of this Christian love in us one towards another, for that wc arc so far from this duty, as that we weep and are sony 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 jx sec 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 j'e 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 Epaphi'oditus was sent back again unto them, he was the less sorrowful. But this being only a conjecture, mj' purpose is not to ground any observation there- upon. Only this, neither may the example of the apostle be any precedent for any to detain the minister from his chai'ge, neither maj' the example of Epaphro- ditus be to any minister any precedent to absent him- self from his charge. For Epaphroditus was now absent fi-om his people, being sent by them to minister to the necessities of the holy apostle ; so that albeit he was absent from them, j'et was he labom-ing 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 liim, as by the Philippians' charge that he should stay with him, and by the sicloiess where- with God visited him. How, then, can this example be any warrant unto them who detain ministers from their charge, either for their own pleasure's sake, or in some other respect which hath no better warrant ? I wish that both these men would be as sorry for de- taining ministers from their charge, as it is hkely the apostle was, and likewise that the ministers [were] as sorry for being absent from their charges, as it is likely Epaphroditus was. This were a precedent worth}' the following, the other is a precedent without all gi'ound or shadow of any semblance. But I pur- posed only to touch this by the way. Now followeth the apostle his request for Epaphroditus. Receive him therefuve in the Lord, &c. The apostle having shewed the causes why he sent Epaphroditus unto the Philippians, now commondeth him unto them, and maketh request for him, that they would enter- tain him on his return as they ought, shewing withal a reason in the next verse why they should do so. In this verse, 1, he sheweth how they ought to receive and entertain him in pai'ticular ; 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 mean- ing 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 LoM, and as one sent even by God himself unto them. For herein the apostle may in part seem to allude un- to that extremity of sickness, whence he could not possibty 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 ex- horteth them to receive him with all gladness, his meaning is, that as he longed after them all, so they Vek. 29, 30.] LECTURE XLVIL 201 should all receive him with all gladness, even with exceeding jo}" for his coming unto them, for so the Bame words that arc here used are well translated, James i. 2. Here, then, we are taught how to entreat, and en- tertain, and receive the ministers of the Lord ; first, ' in the Lord,' that is, as servants of the Lord, and sent b_y God unto us. So the apostle giveth testi- mony unto the Galatians that they received him, where he saith, chap. iv. li, ' But ye received me as an angel of God, yea, as Christ Jesus ;' and that they are so to be honoured and accounted of, he again sheweth where he saith, 1 Cor. iv. 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 rea- son 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 : 2 Cor. V. 20, ' Now, then,' saith he, ' wo arc ambassa- dors for Christ ; as though God did beseech you through us, 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 ; and therefore oiu- Saviour saith, Mat. X. 40, ' He that receiveth you roceivcth me, and he that receiveth me receiveth him that sent me.' Again, ambassadors, ye know, speak not in their own name, but iu the prince's name that sent them, so that the ministers of Christ are to be heard as Christ, whoso ministers tbey are. And therefore our Saviour saith, Luke X. 16, 'Ho that hearcth you heareth me, and he that despiseth you despiseth me, and he that des- piseth me despiseth him that sent me.' And j-et 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 audi- tory. Every tit opportunity hath been taken to put you in mind of these things, and what nearer are ye than at the iii-st ? Are the ministers of Christ Jesus to be received in the Lord, and for the Loi-d ? Are they the ambassadors of Christ Jesus, and therefore to be received, and to be heard as Clmst 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 lung of kings be so used, and wiU not his anger and heavj' 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 wo preach unto jcu. We would be honoured for the word's sake, and therefore we would have the word much more honoured ; and there- fore we call you unto the hearing of the word, oven 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 ihej have of gi-eater importance than this, and which they are more to regard than the sal- vation 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 daj-, after the cele- bration of that holy sacrament of baptism, which, see- ing the opportunity was given, might well have been celebrated after the sermon ; but what an unseemly thing, I say, was it, to see so man}- then turn their backs, and go their ways, some upon that occasion, and others therein keeping their wonted manner ! But take heed, men and brethren, how ye despise the w-ord, and turn your backs upon it ; for howso- ever now ye turn your backs upon it, yet shall it judge j'ou in the last day, John sii. 48. If there bo a fault in any of you, studj' to amend it, and let the word of Chi-ist dwell iu you all plenteously and in all w-isdom, for ' it is the power of God unto salvation to every one that beheveth,' Rom. i. 10. Receive the ministers of Christ in the Lord, and hcaikcn unto then- message for the Lord ; for though they be men that come unto you, j-et 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 arc yc if ye hear these things, and meditate thereupon with fruit imto your souls. ' Blessed are they that hear the word of God and keep it.' LECTURE XLVII. Beceivehim, therefore, in the Lord with all gladness : and make much of such ; because that for the work of Christ he ivas, rf-c— Philip. U. 29, 30. 'VM/ ITH all f/ladness. This is the second manner ^^ of entertainment that the apostle w-ould 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 joy, so that he would have both their joy to be universal, that all 202 AIEAY ON THE PHILIPPIANS. [Chap. IL should rejoice for him, as be had longed for them ; and again, no ordinary joy, bat an exceeding great jov, as the same words are verv well translated, James i.'2. "VMiat, such joy, so universal joy, so exceeding great joy for their minister's returning home in health unto them ? Was Epaphroditus theii- minister ? Was theu- minister thus to be received ? Indeed, this would make a man to doubt, as the world goes now, whether Epaplu-oditus were theii- minister. Enough for a nobleman, a great man, one of the peers of the realm, thus to be received. A minister thus to be received, it is a scorn, a mere jest ! Well, let it seem unto the 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 all gladness, so that all their people should rejoice, and that with exceeding great joy for them. ' Oh, bow beautiful upon the mountains ai-e the feet of him that declareth and pub- lisheth peace,' saitb the prophet, Isa. lii. 7, ' that declareth good tidings, and publisheth salvation, say- ing unto Zion, Thy God reigneth.' Kow, of whom speaketh the prophet this ? The apostle plainlj' applietb this unto the ministers of the gospel of Jesus Christ, Kom. x. 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 om- 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, and departeth fi-om iniquity. How beautiful, then, should theu- 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 ? 8m-ely 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 re- turn unto their country and ancient hberty ! 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 glad- ness, then, should we receive the ministers of the gospel of Christ Jesus, who bring unto us most jo_\-ful 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 -nith an uni- versal joy ; we should receive them wth an exceeding great joy ; we should all of us be glad even in our veiy souls for them, and eveiT way that we could we should testify this our gladness for them. A good show of such gladness many of the Jews then gave, when Christ, riding into Jerusalem on an ass, they spread their gannents in the way, and cut down branches from the trees, and strawed them in the way, and cried through the streets of Jeioisalem, and said, ' Hosanna the Son of David : Blessed be he that Cometh in the name of the Lord ; Hosanna thou which art in the highest heavens,' Mat. xxi. 8, 9. Here were tokens, as of gi'eat honour done uuto him, so of great gladness for him that was the high priest of our profession. And the evangelist St Luke, storying the same thing, saitb, chap. xix. 37, 38, that ' the whole miiltitude of the disciples rejoiced, and praised God vrith a loud voice, saying, Blessed be the King that cometh in the name of the Lord, peace in heaven, and glorj- in the highest places.' The whole multi- tude rejoiced, and that with no small joy, when they lift up their voices, and said, ' Blessed be he,' &c. So we read that, when PhOip came to Samaria, and preached Christ unto them. Acts viii. 5, 6, 8, ' the people gave heed imto those things which Philip spake with one accord, hearing and seeing the miracles which he did ;' and it is said that ' there was gi'eat joy in that city.' They beard Philip when he preached Christ unto them, they gave heed to the things he spake, and that ^^ith one accord, and upon this there was great joy in that city. So we read that when the apostle passed through Phenice and Samaria, Acts XV. 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 ordinaiy joy, but a great joy ; not unto a small number, but unto all the breth- ren. Thus j'e 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 bis passion, he came down from the mount of Ohves imto 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 ah gladness of all the brethren. But as then it was, so now it is, the multitude of the brethren [is] no great multitude, as may easily ap- pear even by this one note, that the multitude of them that receive the ministers of the gospel with all gladness is no gi'eat multitude. Well, beloved, to stand no longer upon this point, I cannot better exhort you touching this point than out of these words of the apostle, ' Receive the ministers of Christ his gospel in the Lord, receive them with ah 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, and tells them how he would have them to receive, not onlj' Epaphroditus in par- ticular, but the ministers of the gospel in general.- Vkr. 29, SO.J LECTURE XLVir. 203 ' Make much of such,' make much account of them, have them in high honour and estimation ; for so the word here used in the orifTinal siguitieth, £>n>ou; cv£T£. But whom must wo have in such honour ? Make much of such ; such as Epaphroditus, such as faithfully and painfully work in the Lord his harvest, sucli 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, then, 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. Wo are to make much of them, wo are to have them in high honour and estimation, we are to account them worthy of double honour ; (ov so the apostle elsewhere also telleth us, saying, 1 Tim. v. 17, ' The elders that rule well are worthy of double honour, especially they which labour in the word and doctrine.' Where, what- soever 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 hot-headed fellows, such discoverers of their fathers' shame, such pub- lishers 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 shew the people their transgi'essions, 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, as Elias was accounted by Ahab, 1 Kings xviii. 17. If Demetrius, and the craftsmen with him, be like to sustain any loss by their preaching. Acts six. 25 ; if the godless atheist, or the superstitious papist, think themselves galled by their preaching, then they traduce them by such and such names, and then they raise up whatsoever troubles possibl}' they cau 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 commonl}- arc the}' 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. This, I say, is the cause why Vre ehoold make much of them, and this is the very cause why we cannot away with them. It would best of all please a gi-eat many of us that they should hold their peace, and spare themselves, and sutler us to sleep in our sins. Others of us haply can away with it th:U they should teach, and instruct, and exhort, and speak to the ear ; but that there should be amongst the disciples of Christ sons of thunder, that the ministers of the gospel should pour 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 out into terms at our pleasure against them. Well, he that will be soundly healed, he must suffer both oil and vinegar to be poured into his wounds ; and he that will live must sutler himself to be awaked out of his dead sleep of sin ; and he that will shew himself to have profited in the school of Christ, must make much of such as both teach, and improve, and correct, and in- struct, as the glory of God, and the good of his 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 minis- ters 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 aflected 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 hfe ; and for a proof thereof, such as faithfully and pain- fully labour in the word and doctrine, receive them in the Lord, receive them with all gladness, and make much of such. It followeth. Became that for the noil,- of Chrixt, &c. This is the reason whicli the apostle bringeth why the Philip- pians 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, &c. ; 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,' &c., the apostle his meaning is not thereby to note any fault in the Philippians, as if they had been any way want- ing unto him ; but therein he commcndeth Epaphro- ditus his faithful and painful perfoimance of that 204 AIRAY ON THE PHILIPPIANS. [Chap. II. service, which they, if they had been present with him, would have doue, but now could not because of their far distance fi'om him. The whole reason is indeed drawn from the commendation of Epaphro- ditus. His commendation is, that he took such pains ^Yith him, and for him, that it had been like to have cost Lim 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 givetb 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 whatso- ever, or which for Christ his sake they are to perform unto any servant of Christ. What thing more com- mendable or memorable in Esther, than that when the king's decree was passed against the Jews, ' to root out, to kill, and to destroy all the Jews, both young and old, children and women, in one day,' Est. iii. 13, she put her life in present danger to deliver her people ? chap. V. 1. For it was a matter of death by the law ' for one not called to come into the inner court unto the king,' chap. iv. 11 ; yet for this work of God, the deliverance of his church from the devouring sword, she put her life in most imminent danger, and ' went in into the king, which was not according to the law,' ver. IG. 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 iu the name of Christ Jesus. And whiles this epistle shall be read, Epaphro- ditus 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, Mat. X. 39, ' shall save it.' If, therefore, Elias, or any of the poor children of God, be an hungered, 1 Kings xvii., and want to satisfy their hunger, though we have but a handful of meal in a barrel, and a little oil in a cruse for ourselves and for our family, and although 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 iu Christ be in prison, though om- watchings, and care, and pains, and tra- vail with them and for them be not without manifest danger of our health, and haply of our life, yet let us, with godly Epaphroditus, by all these hazard our- selves 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 ministry 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 judg- ments 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 than 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 dan- ger, and provide for our health and 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 and for our lives ? The ques- tion, I know, is hard, and the doubt not easilj' an- swered, neither will I take upon me the decision of the doubt ; only I shew my opinion, and willingly sub- mit it to the judgment of others. Touching private men therefore, I mean such as whose place and office doth not necessarily require a more public care than of themselves and of their own family, they may, in my judgment, spare themselves, and not hazard their health or their lives, but for the time withdraw themselves from the danger, especially if such reason- able order be taken for the sick, as that by coming unto them they may more endanger themselves and others than do them good. My reasons are these : 1. By the law of Moses, Lev. xiii. 4G, we see that those that were troubled with any contagious disease, as with the leprosy, 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 shew 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 haply they should be infected bj- 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. ' For if there be any,' saith the apostle, 1 Tim. v. 8, ' that provideth not for his own, and namely for them of his household, ho denieth the faith, and is worse than an infidel.' We must then Ver. 29, 30.J LECTURE XLVII. 205 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, wo have many cxiimples in the lioly Scripture, of that great Elias, 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 occurreut 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 dis- trust in God, and therefore we may not withdraw our- selves in such limes, I answer, that it is no sure argu- ment. 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 bo 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, because God had certainly decreed to save him and his family from the famine ; and likewise to no purpose that Paul should keep the mariners from fly- ing out of the ship by boat. Acts xxvii. 31, 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 ofl' 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 example 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 wc should love our neighbours as ourselves, thus wo 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 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 anything which can be brought to cross that which hath been said touching private men's avoiding of dangers which may not as easily bo an- swered. Now, touching public men, magistrates and minis- ters, the doubt is somewhat more difficult. To in- stance in ministers, to shew mine opinion in brief ; in my judgment, the ministers are first and principally to look unto the good of the w^hole 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 bo deprived ol his ministry. 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 fur 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 into danger ; for bj' too much fear, he is more slow to the work of Christ than he should be, and by too much boldness, he more endangercth 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 shewed. 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, 1 say, a work of Christ; such a one as he eommandetb, and loveth, and rewardelh. ' Remember them that are in bonds,' saith the Holy Ghost by the apostle, Hcb. xiii. 3, ' as though ye were bound with them ; and them that are in afiliction, as if ye were also afflicted in the body.' And to Timothj- the apostle saith, 1 Tim. vi. 10, 'Charge them that are rich in the world, that they be leady to give, and glad to distribute ; laying up in store for tjicmselvcs a good foundation,' &c. Again, how the Holy Ghost loveth this work may appear by that of Paul, where he saith, 2 Tim. i. IG, ' The Lord give mercy unto the house of Onesiphorus ; for he oft refreshed me, and was not ashamed of my chain,' &c. ; and b}- that where the apostle saith, Heb. xiii. IG, 'To do good and to dis- tribute forget not : for w ith such sacrifices God is pleased.' Again, how Christ rewardelh this work we see in the gospel, where, setting the sentence of the last judgment, he saith. Mat. xxv. 84, 'Come, ye blessed of my Father,' &c. 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 Loid, that he would not relieve the 206 AIRAY ON THE PHILIPPIANS. [Chap. III. necessities of David being in distress, 1 Sam. x.xv. 10, but sent away his servan'.s with crooked and churlish answers ; and likewise by the example of the rich man in the gospel, of whom likewise this is specially registered as most hateful unto the Lord, Luke xvi. 19, that when Lazarus lay at bis 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 than the rich man would do ; and likewise by the testimony of John, where he saith, 1 John iii. 17, ' A^Tiosoever hath this world's good, and seeth his brother have need, and shuttetb 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 stii- 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 than this which hath already been said ? It is a work of Christ, which Christ commandeth, which he loveth and liketh, which Christ highly rewai'deth. and unmercifulness to the poor he hateth and detest- eth. 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. is. 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 there- fore 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 lendeth unto the Lord ; and the Lord wDl recompense him that which he hath given," Prov. "xix. 17. And ' blessed is he,' saith David, Ps. sli. 1, 'that consldereth the poor and needy: the Lord shall deliver him in the time of trouble.' Consider what I say, and the Lord give you a right 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, &e. LA US OMXIS SOLI DEO. LECTUEE XLYIII. Moreover, mij brethren, rejoice in the Lord. It r/riereth me not to write the same things unto you, and for you it is sure, dv. — PgiLip. III. ] , 2. n^HE holy apostle having in the first chapter of this J. 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 from his imprisonment, because thereby the gospel was confirmed and not diminished; in the second chapter, as we have heard, he first exhorted them unto humi- lity, 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 salva- tion with fear and trembling ; and then that they would do all things with their neighbours without mur- muring and reasonings, that the}' might bo blameless and pure, and the sons of God, &c. The apostle, I say, having gi'ounded these exhortations upon that example of Christ bis humility and obedience, (2) for their comfort and confirmation against certain liilse 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 besides sent their minister, Epaphroditus, presently unto them. Now in this third 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, b.y 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 cir- cumcision also, and the works of the law, were neces- sary unto justification and salvation ; which doctrine the apostle doth at large confute in the Epistle to the Galatians, because they had suflered themselves to be seduced and bewitched by it. But here, because the Philippians had manfully withstood 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 cshortcth them to beware of false teachers, ver. 2, and instructeth them in that truth which the false apostles gainsay, ver. 3. 2. The apostle proposeth himself as an embracer of that truth touching man's righteousness which they were to embrace, ver. 4-15. Lastly, he exhorteth them to embrace and hold fast the same trath with him, and Ver. 1, 2.] LECTURE XLVIII. 207 to walk as they have him for an ensample, from ver. 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, and as a ground of that which foUoweth ; 2, he excusoth him- self 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 conclu- sion of that which he had spoken before, may appear by the entrance unto it, in that be saith, ' Moreover,' Ac. For it is as if the apostle had thus said. Hitherto je have been full of heaviness, partly for my bonds and imprisonment, and partly for Epapbroditus your minister his sickness. Now for my bonds, they, as I have told you, Philip, i. 12-14, have turned rather to the furthering of the gospel, inasmuch as many of the brethren in the Lord are boldoned through my bonds to speak the word, and now so it is that I am in good hope shortly to bo delivered from my bonds, and to come unto jou. Again, for Epapbroditus, God hath had mercy upon him, and now he is returned unto you in good and perfect health. What therefore now remainetb, my brethren, but that ye be glad and rejoice 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, &c. Rejoice, for that there is no other cause but that ye should rejoice, but rejoice in the Lord, who became man for j-ou, died for j'our sins, rose again for your justilication, sitteth 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 mystei-y of godliness, even God manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gen- tiles, believed on in the world, and received up into glory,' 1 Tim. iii. 16. He it is, and he alone it is, that is made of God unto you wisdom, and righteous- ness, and sanctification, and redemption, that be that rejoiceth might rejoice in him. Rejoice therefore in him, and beware of such as teach you to rejoice in anything but in him. Thus ye see how this exhorta- tion is partly a conclusion of that which went before, and partly a ground and foundation of that which fol- loweth. The excuse which followeth is to meet with that conceit which the Philippians haply 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 wo 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, toUeth them, that for him it is no griet" 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 thom he telleth them that it is a sure and a safe thing that they be often admonished of false teachers, that so the\' may be the more wary of them. Thus much for the understanding of theso words. Now before we proceed any farther, let us see what observations we may gather hence, for our use and instruction. The first 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 im- mortal seed, the word of God, through one Spirit whereinto we are all baptized, born by spiritual gene- ration, 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 ministry, he speaketh unto them as unto bis brethren in Christ, most mildly, and kindly, and lovingly. So we see he doth in the second chapter and twelfth verse, whore, 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,' See. So in the next chapter he joincth both these together, and a great deal more, and saith, ' There- fore, my brethren, my beloved and longed for, my joy and my crown,' &c. : most mild and loving exhorta- tions. 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 stir up strife and anger, so a soft tongue, mild and loving speeches, much avail to efl'ect that which a man desires. Here, then, is a lesson for us whom God hath set apart unto the holy work of his ministry, that we should not only be careful to instruct them that hear us in the wholesome words of truth, but that in 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 appeal". Here, tlion, haply, you will say unto mu. 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 208 AIRAY ON THE PHILIPPIANS. [Chap. III. of liis 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 bis apostles. Would it not seem a sharp speech unto you, if we should lift up our voices and cry, ' 0 generation of vipers, how can ye speak good things when ye are evil '? ' Mat. sii. di ; or if we should say, ' Ye are of your father the devil, and the lusts of your father ye will do,' John viii. 44 ; or if we should say, ' Ye fools, did not he that made that which is without, make that which is within also?' Luke si. 40, 42, 43, &c. ; or if we should come with woe upon woe unto such and such men. And yet, speak- ing thus, we should speak no otherv,-ise thau our Saviour Christ did. Did not the apostle likewise use sharp speeches unto the Galatians, when he said unto them. Gal. iii. 1, 8, ' 0 foolish Galatians, who hath bewitched 3"ou, that ye should not obey the truth? Are yo 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 and boldness of speech against rich men, saying, chap. V. 1-G, ' Go to, now, ye rich men, weep and howl for your miseries that shall come upon you,' &c. ; 'ye have lived in pleasure on the earth, and in wantonness ; ye have nourished your hearts as in a daj' of slaughter ; ye have condemned and killed the just, and he hath not resisted j-ou.' Therefore we be sometimes some- what rough and sharp, ye see we do not therein swerve from the rule and practice of Christ or his apostles. ' To all things,' saith the preacher, Eccles. iii. 1, 3, ' there is an appointed time, and a time to every pur- pose under the heaven : a time to slay, and a time to heal ; a time to break down, and a time to build,' &c. 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 lime to strike and wound, and there is a time to com- fort and to henl. The same God that came in a soft and still voice unto Elias, 1 Kings six. 12, and not in the earthquake, not in the fire, came unto Korah, Dathan, and Aliram in the earthquake. Num. xvi. 32, and unto Nadab and Abihu in the fire. Lev. x. 2, and the one sort were devoured by the earthquake, and the other sort by the fire. When men are har- dened in sin, and will not be waked out of that dead sleep whereiuto 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 un- righteousnes^s, I say not, begin to shoot out their heads, and to shake their lips, but to swarm like the grasshoppers in Egypt : then 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 judgments 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 sorrow- ful heart shrinketh in the way and groaneth under the burden of his sin, when men begin to loathe and detest those wicked ways wherein they have walked, and to long and thirst after the things that belong unto their peace, then it is 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 along 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 head- long into many and noisome lusts, we sharply reprove, that we may reclaim him from the wickedness of his way, and that we maj- 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 haply 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, v.hatsocver shaiqaness 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 j-our feet, that that which is halting may be healed. And if the hearts 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 briog 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 Shepherd, we some- times use the hook, nav", if sometimes we set our dog after them, and pinch them to bring them in again. But, above all things, have care that we may still * Qu. 'pouring suppling oil'? — Ed. Ver. 1,2. J LECTURE XLVIir. 209 speak unto you as unto our brethren, sons of one father with ns, children of one womb with us, baptized by one Spirit into one body with us, continuing in one fellowship of God's saints with us, and walking with us by one nile in the same way unto our countiy and citj' 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 ob- servation. It followeth, llfjoice in ihc Lonl. 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 ahvay: again I say. Rejoice,' Philip, iv. 4. The like whereunto the apostle also in another place, 2 Cor. X. 17, maketh out of the prophet, Jer is. 24, where he saith, ' Let him that rejoiceth, rejoice in the Lord.' In the epistle to the Thossalonians, he only saith, 1 Thes. V. 16, ' Rejoice evermore ;' but the meaning is all one with that in the next chapter, ' Rejoice in the Lord alway.' Hence, then, we may observe what and wherein the Christian man's joy and rejoicing is and ought to be, in the Lord. To be glad, and to be merrr, 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 wo 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 gloiy of bis house, and in the store that he bath; the strong man, he glorieth and rejoiceth in his 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 riotouscess ; and generally, the wicked man in his wickedness. Xay. is it not with us, as it was in the days of the prophet Isaiah, with Jerusalem ? Isa. xxii. 12, 13, 'In the day that the Lord God of Hosts calls unto weeping, and mourning, and to bald- ness, and girding with sackcloth,' is there not 'joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine, eating and drinking, for to-morrow we die' ? Do we not, as the prophet Amos speaketb, chap. vi. 3-6, in this day wherein God's judgments lie so heavy upon ns, and upon our whole land, do we not, I say, ' put far from us the evil day, and approach to the seat of iniquity, l3'ing 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, drinking wine in bowls, and anointing ourselves with the chief oint- ments, but no man almost remembering the aflliction of Joseph' ? Yes, surely everywhere, almost, we may see some men following their wonted pleasures, and rejoicing themselves in their wonted 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, Luke vi. 25, ' Woe be to you that now laugh, for ye shall wail and weep.' This is the fearful judgment 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, Luke xii. 18, 19, that when he had pulled down his bams, and builded greater, and therein laid all his fruits and bis 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 Solomon saith, Prov. XV. 21, ' Foolishness is joy to him that is destitute of understanding ; ' that is, even wickedness and sin is a matter of mirth and delight to the wicked and ungodly man. But it is as true which Zophar saith, Job XX. 5, that ' the rejoicing of the wicked is short, and that the joy of hypocrites is but a moment.' Besides this cai-nal 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 re- membering the merciful goodness and loving-kindness of our good God, nothing can so much daunt us but that our heart danceth for joj', and our souls aro ravished with rejoicing thereat. Wilt thou, then, re- joice, or know how and wherein to rejoice, 0 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 God's own image ; in thy redemption by the blood of Christ Jesns, when through disohedicnce 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 media- tion of Christ Jesus ; in thy vocation unto the know- ledge of the truth by the gospel of Christ Jesus ; in 0 210 AIRAY ON THE PHILIPPIANS. [Chap. IIL thine incorporation into tho mystical boih' of Christ Jesus by the po\Yerful operation of the Spirit ; in thy justification, and free forgiveness of thy sins by faith in the blood of Christ Jesus ; in thy sanctlfication 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 confi- dence of thy glorification after this life with Jesus, who shall change thy vile body, that it may be fashioned like unto his glorious body, &c. 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 trne joy, no sound rejoicing, but this re- joicing in the Lord. Other joys in other things may haply 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 is the joy in the Holy Ghost, and rejoicing in the Lord. And this is it which slicks by a man in his life, and in his death forsakes him not. Yea, when, in the throes 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 shall change their minds, and sigh for grief of mind, and say within themselves, ■These are they whom sometimes we had in derision, and in a parable of reproach. We fools thought we had the world at will, and thought their life madness ; but how are they counted among the children of God, and their portion is among the saints V' Thus, I say, shall they say when they shall perceive that the life which they thought the only joyful life, w as 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 * Wisdom, v. 3. found, they know not what it 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 ; w'hat 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 stedfastly thou cleavest in thy heart unto thy God, and how soul-ravished 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. ' These things,' sailh our Saviour Christ, John xv. 11, ' I have spoken unto you, that my joy might remain in you, and that your joy might be full.' If, then, thus we be afll'cted toward the word of Christ, that we long and thirst thereafter, even as the chased hart after the water brooks ; if we find in it such peace and comfort, and contentation of soul ; if through it wo believe in Christ, though we see him not, and in his promises ; if we lo\e him, and rcjoios 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 net such complement as we have spoken of, yet even this is a sure argument of our re- joicing 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 afllictions, in tentations, even in death, and in the pangs and pains thereof. Consider, then, and see how thou art aflected in the day of thy trouble ; what comfort thou findest in thy soul, when in the world thou dost sufl'or afflictions ; what joy thou findest in thine inner man, when thine outward man is compassed about with sorrows : consider, I stiy, and see these things, and thereby thou shalt also see whether indeed, and truly, thou dost rejoice in the Lord ; for as the apostle saitb, Rom. V. 3, by Christ we rejoice in tribulations, ' knowing that tribulation bringcth forth patience, and patience experience, and experience hope, and hope maketli not ashamed.' If, then, when we suffer affiie- tions 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 manner 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 soirows of death we can patiently wait fur the Lord, and gladly desire to be loosed and to be with Christ : this is a certain effect^ Ver. 1,2. J LECTURE XLIX. 211 and so n sure proof of our rejoicing in the I;ord ; for therefore are wo not overcome 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 this rejoicing in the Lord is, that it causeth us to count all things loss and dung in com- parison of Christ, so that wo 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 wo 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, ' ho said unto the twelve, Will ye also go away ? Then Simon Peter answered him, Master, to whom shall we go ? thou hast the words of eternal life,' John vi. 67, 68. If then we, whosoever, rejoice in other things, yet we rejoice in Chr.ist Jesus, if wo cleave stodfastly 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 cortaineffect and sure proof of ourrojoicing in the Lord ; for by our rejoicing in him, wo die unto all other joys, knowing that there is no sound joy but in him. Let us remember what great things ho 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, ho hath together with him given us all things also. Let us therefore rejoice in him, and let our rejoicing in him shew itself by our rejoicing in and through the word, by our rejoicing in all our tribula- tions 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 in him, we shall not fear death, but when death comes, we shall desire to be loosed and to be with Christ. LECTUEE XLIX. It grieveth me not to write the same thiiir/s unto yoii, and for you it is a safe thing. Beware of dogs, beware, Sc. —Philip. III. 1, 2. TT firlcrelh me not, &c. The apostle thought that -*■ thus the Philippians might conceive and think with themselves : When you were with us and taught ns, and preached unto us Christ Jesus, you ceased not to warn us of false 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 doctrines ; and therefore 3'ou 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, that so they might bo the more wary of them. Now, before we proceed any further, 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 wo 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 make some good impression in them. There must be ' precept upon precept,' as the prophet speaketh, Isa. xxviii. 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 com- monly 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 Moses, and the prophets, and other of the apostles likewise. In Moses, the passover, 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 uigemi- nations, 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, Isaiah in his prophecy, Jeremiah in his prophecy, &c., very often and much beat upon these very points, urging them and pressing them, some- times 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,' sailh the Lord by his prophet, 212 AlEAT ON THE PHILIPPIANS. [Chap. in. Jer. xi. 7, 8, ' unto your fathers, when I brought them up out of the land of Egypt, unto this day, rising early and protesting, saying, Obey my voice ; never- theless they would not obey, nor incline their ear,' &c. And again bythe same prophet he saith,chap. xxxv. 15, ' I have sent 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, 2 Peter i. 12, ' Though,' saith he, ' ye have knowledge, and be stablished 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 remem- brance 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 stab- lished 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 weari- some 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 can- not away with it to hear the same thing 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 dainti- ness is our auditory grown, that if we feed them only with manna, Kum. si. 5, only with the holy word of life, the heavenly food of our souls, they will quickly grow to loathe it, 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 pippins, and leeks, and onions, and garlic, such as they had in Egypt, they had rather have it than 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 resolu- tion. To hear often of the same things is a tedious thing to you ; but the apostle thinketh it a Tery 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 unespert understandings are much holpen ; for thus the things which haply at the first seemed hard to be understood, and which you were not able to comprehend and con- ceive, 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 scholars 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 gi-eater wariness than otherwise haply ye would ; for if the things be such as you should learn and follow after, ye will quickly see that they must 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 same things, even that the more dili- gent 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 warn- ing of false teachers, they might be so much the more wary of them. As, then, 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. \\Ticn the things are of neces- sary moment and behoof for you, let it not be tedious unto 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 nnto the things so suggested, lest that come upon you which Vek. 1,2] LECTURE XUX. 213 is mentioueii iu tbo place of Isaiali before allege J, tliat is, lost \Yben tbere bad been ' precept upon pre- cept, precept upon precept, line unto line, line unto line, tbere a little, and tbere a little,' and yet ye would not hear, afterwards it come to pass by tbe just judgment of God, tbat there be precept upon precept, precept upon precept, Hue 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 bear 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 tbat is sealed up, tbat 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 tbat speak, to speak the same things often when they are good and profitable, neither let it seem tedious and wearisome unto you that bear, 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 uuto you turn unto your farther judgment. Kow 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 bear of; it was the taking heed of false teachers, such as would seek to seduce them from tbat ti-utb of Christ Jesus which be bad taught them. And this is the exhortation or admonition which now foUoweth, after this excuse of the apostle for himself. Beuan- of doijs, kc. 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 iu the original doth shew, who taught tbat not Christ alone, and faith iu 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 bis doctrine, and that as much without reason as the dog that barks, not upon reason, but upon custom. And so we see Abishai called Shimei a dog, in respect of his cause- less barking against David, 2 Sam. xvi. 9. (2.) In respect of their greediness, because as dogs they minded only their bellies, ' making,' as afterwards be saith, ' their belly their god.' And so we see the prophet called blind watchmen, and dumb dogs, greedy dogs, which could never have enough, Isa. Ivi. 11. (8.) In respect of their absurdness, because, as the dog return- eth to his vomit, so they of Jews made Christians returned again to their old Judaism, not teaching Christ purely, but making a mixture of Judaism and Christianity. Again, ho calleth them evil workers : (1.) In respect of tbo 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, tbat not Christ alone, but they also are necessary, as causes, unto salvation, are made evil works. (2.) Iu respect of the evil mind wherewith they urged these works, because they urged them in hatred of him, aud to cross tbat which he had taught touching the sole sufficiency of Christ his right- eousness unto salvation. (3.) In respect of their un- faithful working in the Lord his vineyard, because together with good seed they did sow tares in the Lord bis field, joining with Christ the works of the law in the work of our salvation. Lastly, be calleth them the con- cision : (1.) By allusion unto circumcision, which they urged as necessary to salvation, saying, as it is in the Aets, chap. xv. 1, 'Except ye be circumcised after the manner of Moses, ye cannot be saved.' (2.) Because, by urging circumcision, they did indeed cut the seam- less coat of Christ, and rent the unit}- of the Cbmxh, which bad now received the circumcision of Chi'ist through baptism, and had left oU' that ceremony of the law. (8.) Because, by ui'ging circumcision, they shewed themselves to be only cut in the foreskins of theirflesh, but not tobccu'cumcisediu the heart, by put- ting ofl'tbe sinful body of the flesh through the cii'cum- cision of Christ. Thus the apostle, upon these causes and respects, noteth those false teachers which were crept in amongst the PhiUppians, aud of these ho warn- eth them again and again, even three times, to beware. Now touching the observations hence to be gathered here, 1, I note tbat the apostle spoaketh unto the Pbilippiaus iu general, that they should beware of false teachers. Whence I observe, that not clergj-- men alone, as they call them, but even all the faith- ful children of God, may and ought to try and judge by the Scriptures whether their teachers' and preachers' doctrine be true, and so to reject whatso- ever they find not proved by the Scriptures, or agree- able to the Scriptures. For how should the Philip- plans beware of false teachers ? They should examine and try their doctrine, and receive that which was agi'eeable to that which ho had taught them, and re- ject that which was not agreeable thereunto. So we read it registered to the perpetual commendation of the men of Berea, Acts xvii. 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 Scrip- tures, according to that of the same apostle, Gal. i. 9, ' If any man preach uuto you otherwise than that yo have 214 ATRAT ON THE PHILIPPUNS. [Chap. III. received, let bim be accursed;' than tbat ye have re- ceived, (1.) Than that which God had promised be- fore by his prophets in the holy Scriptures, as the same apostle speaketh, Kom. i. 2. And as the men of Berea did, so we read he willed the Thessalouians to do, where he said unto them, 1 Thes. v. 21, ' Try all things, and keep that which is good ;' where it is plain by ver. 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, 1 John iv. 1, 'Dearly beloved, believe not every spirit, 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 Scrip- ture setteth down, who is a true or false teacher, which is true or false doctrine. And therefore we see tbat the apostle rebuketh the Galatians very sharply. Gal. iii. 1, because they had given place unto false apostles which corrupted the pure doctrine of Christ, and had suffered themselves to be seduced by them. By which his sharp reproof of them, he plainly shewetb 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 : ' Hear not,' saith Jeremiah, chap, xxiii. 10, ' the words of the pro- phets that prophesy 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 ? what is to be done ? Isaiah telleth thee, chap, viii. 20, ' 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 ai-e blind leaders of men, 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 apostle, and by the sharp reproof of the Gala- tians, and by the wan-ant of the prophets, it doth and may appear that even all the faithful children of God may and ought to try and judge by the Scriptures whether their teachers' doctrine be true, and sotoreject 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 con- trol their ministers. No, not so ; but the people must hear 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 teacher's 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 brirg 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 alacrity 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 than now we have taught you. Beware of such as will tell you that ye are not to meddle with the sense of the Scrip- ture, 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 chm-ch 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 reading and in hearing the Scriptures, that so ye may be able to try the spirits. In the Scriptures, as saith our Saviour, John v. 39, ' 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 ofl'ences, contrary* to the doctrine which we have learned, and let us avoid them ; yea, if any come unto us and bring not this doctrine, let us not receive him, nor bid him God speed, 2 John 10 ; let us have no familiarity with him, but let us abandon all fellowship with him. The second thing which here I note is, the apostle's often iteration of this caveat unto the Philippians, ad- monishing them again 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 cairat 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 ad- ventured 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! Acts xx. 28-31, 'Take heed, saith he, ' unto yourselves, &c. : for I know this, that after my departing shall grievous wolves, itc. ; therefore watch, and remember, that by the space of three j^ears I ceased not to warn every one both night and day with tears.' He begins with, ' Take heed unto yourselves;' he ends with, ' W^atch, and remember,' &c., as if this Ver. 2, 3.] LECTURE L. 215 taking heed of false teachers were a thing most need- ful for them to bo diligent in. And our Saviour Christ, Mark viii. 15, ' Take heed, and beware of the leaven of the Pharisees, and of the leaven of Herod ;' where, willing his disciples to beware of the conta- gious doctriue of those that laboured to subvert his gospel, the word of our salvation, ho satisliuth 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 ;' sometimes of ' Take heed, watch, and re- member ;' sometimes of ' Take hoed, 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 than at any time heretofore it hath been, to be- ware of false teachers. For have we not now man}' everywhere which 'creep into houses, and lead captive simple women laden with sins, and led with divers lusts ' ? 2 Tim. iii. 6. Have we not now many every- where which compass sea and land to make one of their profession, so to make him twofold more the child of hell than thej' themselves are ? ' Mat. xxiii. 15. Have we not many everywhere by whonj the way of truth is evil spoken of, and such as with feigned words would make merchandise of your souls ? Have wo not now men arising even of our own selves, and speaking perverse things to draw disciples after tbem ? Yes, my brethren, lUwie and Rhrbns swear many, and send them unto us, as to draw us from our allegiance unto our sovereign, so to con-npt 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 malcontentedness, or by the just judgment 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 tares in this field of the Lord, who ilrst 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 ye 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 ad- mit 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 sheep's clothing, but inwardlj' they are ravening wolves ; by their fruits ye shall know them. They may well be called, as these false teachers among the Philippiana, ' dogs, evil workers, the concision.' For my third note therefore, and observation from these words, I will briefly hence gather certain notes whereby ye may know and discern false teachers. LECTURE L. Beware of dogs, heuare of evil uorkers, beware of the conchion. For xve are the circumcision, tchich worship God w the spirit, ifc. — Philip. III. 2, 3. 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 t'nis in this place of our apostle be not haply 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, 2 Peter ii. 12, that ' as brute beasts led with sensuality, 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 the}- 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. JIark, then, I beseech you, who now at this day they are that speak evil of the way of truth and of the pro- fessors thereof. Who are they now that tell you that the Scripture containeth not all things necessary to be believed to salvation ; that tell yon that the holy Scrip- tures, though truly translated into vulgar tongues, may not be read inditJ'erently 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 bane of religion, and virtue, and good life among 216 AIRAT ON THE PHILIPPIANS. [Chap. III. ns ? 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, Calvin, Martyr, 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 manner of evil sayings against them ? Whosoever they be that thus speak evil of the truth, and of the professors thereof, they have a mark of false teachers. Mark them therefore dili- gently, and beware, and take heed of them. 2. A second note of false teachers it is, like dogs principally to respect their bellies, and more to serve their own bellies than 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, where having exhorted the Romans to beware of false apostles and teachers, he giveth them this note to know them by: Rom. xvi. 18, ' They that are such,' saith he, ' servo rmt the Lord Jesus Christ, but their own bellies ; and with fair speech and iiattering 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, 2 Peter ii. 14, 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 saith in the same chapter, that ' he loved the wages of unrighteousness.' Such were those of whom Isaiah speaketh, chap, hi. 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 merchan- dise 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 rehef 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 in truth for the maintenance of their state and of their bellies ? Erasmus, when he was asked by Frederick Duke of Saxony his judgment 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 monk's 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 mer- chandise of you ? Whosoever they be that do so, they have a mark of false teachers. Mark them, there- fore, 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, Eph. ii. 10, or else we cannot be saved; but yet ' by grace are we saved through faith, not of works, lest any man should boast himself,' ver. 8, 9. 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. v. 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 sheweth 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 coufuteth, shewing 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 right- eousness 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 are they 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 workers, making those works which, as they are done according to the law, are good works, bj' this perverse doctrine evil works. A fourth note of false teachers it is, like unto un- faithful 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 instead 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 tares among the wheat, Mat. xiii. 28, and it is notable in all his brood. Such were those scribes and Pharisees that we read of in the gospel, of whom it is said that they taught for doctrines the command- Ver. 2, 3.] LECTURE L. 217 nicnts of men, Mark vii. 7; whereupon our Saviour told them that they Nvorshippcd him in vain. Mark, then, who now at this day do thus rcseml)lo unfaithful workmtn in the Lord his vineyard. ^Vh() are they uow that teach you to do a great numhcr of things, for the doing whereof there is no rule at all iu the Scriptures? Who are they now that till your cars with traditions of the apostles, as they say, and tradi- tions of the church, as they say, making them oven of equal authority with the writings of the apostles ? Who are they now that teach you to believe otherwise than ye are warranted by the Scriptures, the rule of faith ? Who arc they now that mingle w ith the pure seed of God's word the chalf of man's brain, and give equal authority to the written word and to unwritten traditions '? Do not such shew themselves to be of the brood of the envious man ? Whosoever they bo 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 iu the Lord his vineyard. Now, from this also, that those f Jsc toachefs among the Philippians were called the concision, arise two notes whereby to discern false teachers. A fifth 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 uuily of the church ; for this they take of the concision, that as thc_y cut themselves from the unity of the church, and caused division in the church, by urging circumcision of the flesh, which the chmxh had done with, so commonl}' 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, Rom. xvi. 17, ' Mark them diligently which cause divisions and offences, contrary to the doctrine which ye have learned, 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 that the house of Cloo, a virtuous and zealous woman, adver- tised the apostle thereof, 1 Cor. i. IL i\[ark, then, who now at this day they are that cause division and ofi'euccs in the church. Who arc they now that labour and plot, and cast all the ways they can devise to set us all eveiy way by the ears together ? Who are they now that cast seditious libels amongst us, where- by to stir us up unto all practices of hostihty against the state ? Who are they now that secretly, and in every corner, labour to disgrace us, and the doctrine which wo teach, and to lesson you with other doctrine contrary to that ye have received and leanied ? Do not these, whosoever thej' bo, 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 falseh' in the circumcision, as anon wo shall hear, so commonly false teachers glory much in the titles, aad in the things wherein thi^y have no right at all to glory. This note liIso of false teachers the apostle Peter gives, 2 Pet. ii. 18, where he saith of them that 'thcj' speak swelling words of vanity.' Such are those of whom our Saviour Christ saith, Mat. xxiv. 5, ' Jlany shall come iu 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 uow that colour all theu' superstitious errors with the goodly title of the doctrine of the church '? Who arc they now that mask themselves under that gay title of holy Catho- Ucs ? Who are they now that have still in theu- mouths. The church, the church, as if they, and none but they, were the church of Christ ? Do not those, 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 arc whcreb}' false teachers may easily be descried and discerned, and which haply might bo further gathered even fi'om this curmt of our apostle in this place. But these are such as seemed unto me most naturally to offer themselves to be ob- served from these names wherewithal our apostle brandeth these false teachers. If any desire to have them manifested by further notes, let them read 2 Pet. ii., where they are at large notified. By these ye may in part descry them ; and those that arc branded with anj' of these marks, take heed of them ; for howsoever haply some may bo 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 notes do fall most justly. They will, I know, tell you that they love the ti-uth, that thej- abhor idolatry, that they embrace the apostolic faith, that with all rever- ence they receive the Scriptures, that thej- honour religion, and that they detest superstition. They will tell you of their devotion in prayer, of their con- tempt of riches, of their continency in life, of their abstinency in meats and drinks, of their works of charity, &e. But wl:atsocver they toll yon, by these notes that I have told you ye shall know what they 218 AIEAT ON THE PHILIPPIAN3. [Chap. III. are ; and when ye know them, take heed and beware of them. For though the)' come unto you in sheep's clothing, yet inwardly they are ravening wolves. Be- ware 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 our salvation ; and be- ware of such workers as work unfaithfully in the Lord his vineyard, mingling with the pure seed of God's word the chali' of man's brain. Beware of such as resemble the concision, in rending the unity of the chm-ch, and in causing division and oflences contrary to the doctrine which ye have learned in the gospel of Jesus Christ ; and beware of such as resemble the con- cision in bragging of false titles which nothing belong unto them. And let these things suffice to be noted from this exhortation or carcnt. Now foUoweth a particu- lar instruction to the Philippians touching circumci- sion truly so called, in these words, ' For wc are,' &c. For «■(' (lie the ciicuincision, &c. 'We have heard how the apostle, in his caveat, noted the false teachers, ■which urged circumcision as necessai-y to salvation, by the title of the concision, saying, ' Beware of the concision.' Now, in these words the apostle giveth the reason whj- 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 connection 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 : wc rejoice in Christ Jesus, and have no confidence in the flesh, therefore we wor- ship 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 na- tm-eof true circumcision, thus : they which worship God in the spirit, and rejoice in Christ Jesus, and have no conlidence in the flesh, they are the circumcision, they are truly circumcised. But we worship God in the spirit, ic, therefore, &c. This is the form of the apostle his proceeding and discouise in this place. Now, touching the w^ords, 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. There is then (as the apostle shews) a twofold circumcision : one outward in the flesh, Eom. ii. 28, 29, which was a cutting off the foreskin of the flesh, instituted by God for a figure of the covenant which was made between him and Abra- ham, Gen. svii. 11 ; another of the heart, in the spirit, which is a cutting ofi' from the heart of all car- nal afi'ections, whevebj' we might be hindered in the spiritual service of God, and incur rejoicing in Jesus Christ, whereof Moses maketh mention, where he saith, Deut. ssx. 6, ' The Lord thy God will circum- cise thine heart, 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, Rom. ii. 28, that ' that is no circumcision which is outward in the flesh ; ' nay, he saith farther unto the Galatians, chap. V. 2, that ' if they be circumcised, Christ shall profit them ootliiug.' And therefore the apostle call- eth them the concision, because they cut and rent 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 off the sinful body of the flesh through the circumcision of Christ, that is the circum- cision wherein the apostle glorieth, and saith, ' we are the circumcision,' /. e. we are circumcised with the true cu-cumcision, 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 worship- ping 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 confi- dence 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 out- ward thing else soever ; and withal implieth that they 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 horn 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 wo are the circumcision ; we are circumcised with the true circumcision ; we, I say, which worship -God, not after the outward cere- monies of the law, but in the spirit, and in truth, and Vee. 2, 3.] LECTURE L. 219 which, renouncing all confidence of onr salviition in Ibo flesh, or in (iny outward thing, do only rejoice in ■Christ Jesus as in the born of our salvation. Thus je see the purpose of the apostle in this place, what he proveth, how he proveth it, and the meaning of the words. Now lot us see what we may observe hence for our use and instruction. 1. Hero I note the apostle his elegant allusion* between concision and circumcision, where he calleth himself and the Philippians the circumcisiou, 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, as in Isaiah chap. v. 7, ' The Lord,' saith the prophet, ' looked for judgment, but behold oppression ; ' the allusion is plain in the Hebrew between tnishpat and tnislipach ;t and again, ' for righteousness, but behold a crying," where the allusion is as plain between Hp'lJf and npys. Also, in the New Testament, as in the Epistle to the llomans, chap. xii. 3, where it is said, ' I say unto you, that no man understand above that which is meet tjp undepstand, btit that every man understand according to sobriety,' where, in the ori- ginal the allusion is notable between f^ovii, iTcsfsovih and aufioiih. Divers the like might be produced both out of the Old Testament and likewise the New, but let these for this time suliice. 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 sec 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 vein and curious afiectation as is unbeseem- ing 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 out of our mouths, but only that which is good to the use of edifying, that it may minister grace unto the hearers,' Eph. iv. 29. From this observation ye, for your use, may learn not hastily to judge, or prcsentlj' to con- demn, 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, 3-et sometimes such an allusion, or such an elegancy of speech, so gracelh 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 judgment is required, that such Allusions or elegancies be not too rashly condemned. * That is, ' play niion words.' — Ed. t That is, JS^Iifli and nSCQ— Kd. 2. It is to be noted that the apostle saith, ' for we are the circumcision.' For thereby both the apostle denicth that circumcision which is made with hands, and which is outward in the flesh, to be truly circum- cision, and likewise afhrmoth that spiritual circum- cision, which is made without hands by the Spirit in the heart, by purging thence all evil affections, to bo truly circumcision, so that not they which are circum- cised with carnal circumcision arc the circumcision, but they onlj' which arc 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 and sacrifices of the law, that they were to continue for ever. Gen. xvii. 13, Exod. xii. 14, sxxi. IG, 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 shews at large in the Epistle to the Hebrews. And albeit there were not wanting, both of the Jews, and of the Ebionites, and Corinthians, that in the apostles' time joined cir- cumcisiou with Christ, Acts xv. 1, and urged it as necessary to salvation, yet we see that the apostles thought it not meet to burden the Gentiles with cir- cumcision or with the law, ver. 28 ; nay, the apostle plainly telleth the Galatiaus, chap. v. 2, that ' if they be circumcised, Christ shall proflt them nothing ; ' and again, ver. 4, that ' whosoever are justified by the law they are fallen from gi-ace ; ' in both which places the apostle shews 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 circum- cision availeth anything, nor uncircumcision, but only a new creature,' Gal. v. t>, regenerated by 'faith, which worketh by love,' chap. vi. 15. Yea, but here the question haply will be asked touching circumcision, why it was abolished, seeing it was a seal of the righteousness of faith, as the apostle witnesseth, llom. iv. 11. 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, then the seal thereof should likewise be abolished. But being the seal of the righteousness of faith, it may seem that, the righteousness of faith re- maining, the seal thereof should not bo 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 ? Snrely other than that which is now our righteousness of faith. For 220 AIRAY ON THE PHILIPPIANS. [Chap. III. unto us it is accounted for righteousness that we believe in Jesus Christ ah-oady 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. Plight, therefore, it was, that when the pro- mised seed, which ho believed, came in the flesh, the seal of this righteousness of his faith should be abo- lished, even as the seals also of the righteousness of our faith shall be abolished at his second coming unto judgment, when all things shall be accomplished, and we shall see him face to face, even as he is. Again, nnto the very question itself, why circumcision was abolished, I answer that it was most needful, because ' every man that is circumcised is bound,' as saith the apostle, Gal. v. 3, ' to keep the whole law.' Where- upon elsewhere the apostle calls circumcision ' a bond- age,' Gal. ii. 4, in which bondage they were kept until faith came. But ' when the fulness of time was come, God sent forth his Son, made of a woman, and made under the law, that he might redeem all which were under iLe law,' chap. iv. -1, 5 ; and he took all the ceremonies and rites that were against us out of the way, and fastened them on his cross. Thus, then, ye see the abolishing, as of all the ceremonies, and rites, and sacrifices of the law, so of carnal circumci- sion 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 plainh' of these things as that yc 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 re- maineth, I answer, that the ceremony of the circum- cision of the flesh is utterly abolished, so that nothing of the ceremony- now remaineth. But that which was morally signified thereby, to wit, 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 remain- eth ; and this is that which I should now secondly have observed from these w^ords, if 'the time bad. given leave. LECTUEE LI. Foi ue are tlic ciixunicision, uliicJi icoivhi}) God in the spirit, ami rejoice in Christ Je.^us, and hare no conjidence- in the Jiesh. —VmuF. III. 3. 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, uothLng at all of that cere- mony remaineth. But even then, when the ceremony was in use, both this and likewise all other ceremonies of the law had, besides the ceremony, a moral use and signification unto that people of the Jews, which was far and incomparably more accepted with God than was the ceremony itself, whatsoever it was. This wo may plainly see and perceive by those manifold iucre- pations so often used in the writings of the prophets ; when observing the ceremony commanded, the Jews neglected that moral use thereof which they should especiall}- have regarded. ' I am full,' saith the Lord, Isa. i. 11-13, ' of the burnt-ofi'ering 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 ; incense is an abomination to me,' &c. Again, in another place, Amos v. 21, be saith, ' I hate and abhor your feast days, and I will not smell in your solemn assemblies. Though ye ofl'cr me burnt-oflerings, and meat-ofl'erings, I will not accept them ; neither will I regard the peace-ofi'erings of your fat beasts.' What then ? Did not the Lord desire the blood of bullocks, nor of lambs, nor of goats ? Did he not regard burnt-oflerings, peaee- ofl'erings, and meat-ofl'erings ? Were the sabbaths, and new moons, and feast days, such things as in which he took no pleasure at all ? Ko 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. iVnd this was it that the hypocritical Jews stood upon with the prophets, say- ing, that they kept the law of God duly, because they observed the outward ceremonies and sacrifices com- manded 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 prin- cipally have regarded. They stayed themselves in the outward worship of God, and looked not into the inward worship of him ; they observed the naked ceremony, but they regarded not mercy and judgment, 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 burnt- oflerings and sacrifices whatsoever : as it is said, 1 Sam. XV. 22, ' to obey is better than sacrifice ; TtR 3.] LECTURE LI. mid to henrken is better than the fiit of rams.' And again the Lord s;uth by his prophet, Hosea vi. G, ' I desired mercy and not sacrifice, and the knowledge of God more than bnrnt-offerings.' Thus then it is plain, both that the outward ceremonies had a moral and more spiritual use, and likewise that this was more ac- cepted 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 nse and signification, the regard whereof was far more accepted with God than 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 theuce they might purge all wicked and carnal aff ctions, such as any way were like to cross and hinder their spiritual ser- vice 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, j-et the inward circumcision of the heart, which was morally signified by the outward ceremony, still re- mained ; so that as they then were, so still we are to circumcise the foreskins 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 ought to glory and rejoice. The circumcision which yet remaineth, if ye will have it in one word, is our re- generation, the washing of the new birth, and the renewing of the Holy Ghost, as the apostle speaks, Titus iii. 5. If ye would have a l.irgcr description of it, it is, as this place of our apostle maketh manifest, ' a cutting away from the heart of all carnal atfections,' 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 con- fidence in the flesh,' or in any outward thing whatso- ever. This is most commonly called the circumcision of the heart ; both by Moses, where he saith, Deut. X. IG, ' Circumcise the foreskin of your heart, and harden your necks no more ;' and by the prophet Jeremiah, where he saith unto the men of Judab and inhabitants of Jerusalem, Jer. iv. 4, ' Be circumcised to the Lord, and take away the foreskins of your hearts ;' and by our apostle Paul, where he saith, Rom. ii. 29, that ' the circumcision is of the heart, in the spirit, not in the letter.' Neither is it called cir- cumcision of the heart by way of exclusion of circum- cision from other parts of man. For there is also mention of the circimicision of the ears ; as where Stephen saith, Acts vii. 51, 'Ye stifl"-neckcd, and of nncircnmciscd hearts and cars,' i. c. which will not hear when God speaks nnto you ; and also of the circumcision of the lips, as where j^Ioses said unto the Lord, Exod. vi. 30, ' Behold I am of nncircumcised lips,' I. c. I am not able to speak unto Pharaoh, being barbarous and rude in speech. There is then not only circumcision of the heart in the will and under- standing, 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 bauds,' Col. ii. 11, by the Spirit of almighty God, as witnesscth Moses, where he saith, Deut. xxx. G, ' 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 mayest live.' Whereupon the apostle saith, Koni. ii. 29, that ' the praise of it is not of men, but of God.' It is called also by the apostle, ' the circumcision of Christ,' Col. ii. 11 ; because made by the Spirit of Christ, which doth illuminate our understanding, renew our will, sanctify our afl'ections, 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 circum- cision which is made without bauds by the finger of the Spirit, illuminating our understandings, renewing our wills, purging our carnal affections, crucifying in ns 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 rejoiceth 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. v. 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, John iii. 5, ' Except a man be horn of water and of the Spirit, he cannot enter into the kingdom of God.' Except a man be born of water and of the Spirit, i. e. unless he be born 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. 222 AIRAY ON THE PHILIPPIANS. [Chap. III. Then look what was the preferment of the Jew ahove all other people, that is our preferment above the sons of men ; and look what was the profit of circum- cision unto the Jew, that and more is the profit of circumcision unto ns. For thus we are the circum- cision, and not they, we are that peculiar people of the Jews, and not they, inasmuch as now ' he is not a Jew which is one outward, neither now is that cir- cumcision 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,' Eom. ii. 28, 29. Let this, men and brethren, teach us to descend into ourselves, and see whether we be circumcised or uneircumcised ; whether we can, with the apostle, truly say that we are the circumcision, that we are circumcised with the true circumcision. Do we wor- ship 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 what- soever ? Are our understandings instructed in the things which are spiritually discerned '? Are our aflec- tions inclined to the rule of God's Spirit ? Are our desires bent to the things that belong unto our peace? Are we purged from all carnal aflections and ungodly desires ? Are our lips fain 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 wit- ness 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 cir- cumcision.' 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 afi'ections, thus to make us vessels holy unto the Lord, and thus to guide our feet into the way of peace. And working thus in us, he doth circumcise us with circumcision made without hands, making us new 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 anything 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 afi'ections be so inordinate as that we be full of strife, envy, hatred, malice, wrath, contentions, backbilings, whisperings, 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 filthil)', and uncleanly, and unseemly, and scotfingly, 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 uneircumcised hearts, and lips, and ears ? Yes, my brethren, if it be thus, whatso- ever we say, or what show soever we make, yet are wa of uneircumcised hearts, lips, and ears. For there- fore is our understanding full of darkness, our will and desires perverse and crooked, and oar 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 profana- tion of God's name, and every bad suggestion of our neighbours, rather than unto the word of our salva- tion, because the Lord, by his Spirit, hath not cir- cumcised 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 circum- cision 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 circum- cised or uneircumcised, 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 circum- cised, let him not gather his uncircumcision, i.e. as now I expound it, let him not defile himself with the corruptions which are in the world through lust, hut, 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 forty or four years in the wilderness of this life, and is not yet circumcised, let him know that even that person that is not circum- cised, that man that is not regenerated by the Lord his Spirit, even he shall be cut ofl' 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, Jer. iv. 4, saith to the men of Judah and to Jerusalem, ' Break up the fallow ground of your hearts, and sow 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, chap. x. 12, I say farther, ' Sow to yourselves in righteousness, reap after the measure of mercy, break up your fallow gi-ound : for it is time to seek the Lord, till he come and rain righteousness upon you.' Weed out all impiety and wicked aflections Ver. 3.] LECTURE LI. 223 from 3-our hearts, put off the sinful body of the flesh, and be renewed in the spirit of vour minds. ' For this I say unto you, that flesh and blood cannot inherit the kingdom of God,' 1 Cor. xv. 50. ' Blessed and holy is ho that hath his part in the first resurrection,' Rev. XX. 6, i.r. by the power of God his Spirit regene- rating him, riseth from sin, ^Yherein ho 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, bj- occasion of these words, ' We are the circumcision.' It folio weth ; — Which unrship God i)i the siiiiit. By this and the rest that follows is described, as I told you, who arc circumcised with spiritual circumcision, even they ■which worship God spiritually, &c. ; 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 vrorld, Jew or Gen- tile, 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 bo imagined, seeing the}- 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 worships 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 some times, under pretence of holy religion and devout service of God. But, for our instruction in this point, let us hence observe that not only is 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 onr spirits ? And arc not all these things performed unto him by onr 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 wo believe in God, and put our trust in his name, who, we know, for his sake, maketh good all his promises nnto ns. Again, we rejoice in Christ Jesus, knowing that by him an atonement and reconciliation is mado 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 praj-crs unto God, who, we know, giveth us what- soever wo ask by faith in his name. Again, we rejoice in Christ Jesus, knowing that through Christ wo aro able to do all things ; and therefore we obey God, who, we know, strengthcneth us in Christ to do all things that ho 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 bath 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 per- suaded 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 pro- mises 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 pra3'ers shall be accepted and heard in Christ Jesus, that oft'creth our prayers unto God, and makes continual intercession for us ? How shall he obey God in that which he commands, that knows not that God in Christ Jesus doth enable him to do that which ho commandcth ? 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, ' for God is a Spirit, and they that worship him must worship him in spirit and in truth,' John iv. 24. Let this, then, bo 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 suf- 224- AIKAY ON THK PHILIPPIAXS. [Chap. III. fereth not his truth to fail for ever ; rejoise in Christ, because by him ye have received the atonemeut, and then surely ye will fear God, whose wrath was appeased by the reconciliation of Christ Jesus ; rejoice in Christ, becanso through him your prayers are accepted and heard with God, and then surely ye will pour out yoiir 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, than 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 nnto him, to obey him, and to glorify him both in our bodies and in our spirits, which is our spiritual wor- shipping 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 onlv 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, then 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, then we do not indeed rejoice in Christ Jesus. This the c.postle plainly sheweth, where he saith, Gal. v. 4, 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 pro- fiteth them nothing. Let them look unto this, that invA 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 anv 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 ; cnfo, they that have confidence of their salvation by their merits, they are not circumcised with the true and spiritual circumcision ; where in my judgment 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 out- ward things whatsoever. Which is plain by the anti- thesis 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 anything but only in Christ Jesus, so rejoicing in him, as that they put their whole con- fidence in him. Again, when he shews 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 anything 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 anything without Christ whatsoever, and let us trust only in the merits of Christ Jesus. He alone is ' made of God unto us wisdom, and righteous- ness, 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 inter- cession for us, and through him alone we receive all the blessings that we have, either for this life or that that is to come. Let us therefore rejoice in him, and not in anything without him. He that belie veth 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 glori- fieth him, glorifieth him that sent him. Let us there- fore 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 circum- cision, which worship God in the spirit, and rejoice in Christ Josus, and have no confidence in the flesh.' Circumcise, 0 Lord, we beseech thee, the foreskins of our hearts with the finger of thy Holy Spirit, that we may worship thee in spirit and in truth, and that we may rejoice in thy Son Christ Jesus as in the horn Veu. 1-6 J LECTURE LII. 225 of onr salvation, renouncing all confidence in anything without him whatsoever ! O Lord, purge us daily more and more from all inordinate affections, and un- bridled desires, which anyway 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 confi- dence whatsoever, we may wholly and only rejoica in thy Sou Christ Jesus for ever ! LECTURE LII. Though I might also have conlideiice in the flesh. If aivj other man thinketh that ha hath whereof he might tnt.7.— Philip. III. 4-6. NOW the apostle in these words proposeth unto them his ow-n example, as an embracer of that truth, touching man's righteousness and salvation, which the)' were to embrace and follow, from this verse to the fifteenth. And first he shews that he for his part reposeth no trust or confidence of his righteous- ness or salvation in the circumcision of the tlesh, or in the works of the law, or in anything without Christ whatsoever, and then that Christ alone is all his righteousness, and the horn of his salvation. In these Terses that I have read unto you, the apostle first shews 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 than any of them that rejoiced in the flesh had. 2. He shews 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, ver. 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 aud 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 shews, that if he would have confidence in the flesh, he hath cause enough, so that ho might, if he would, have confidence in the flesh, in these words, ' Though I might,' &c. Secondly, he shews that he hath more cause to trust in the flesh than any of those false teachers have, in these words, ' If any other,' -pocritical 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 usuiy givetb 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 WTiteth to (he Romans, chap. i. 28 ; as we have not regarded to know God, so he hath delivered us unto a reprobate mind. We have despised the riches of his bountifulness, and patience, and longsuflering, ' not knowing that the bountifulness of God leadeth us to repentance, and therefore he hath given us up to the hardness of our heart, that, after our heart which cannot repent, we might heap unto ourselves wrath against the day of wrath, and of the declaration of the just judgment of God,' Itom. ii. 4, 5. Or, if there be any of us that go not thus backward as we have said, yet how many of us is there that goeth forward, and increaseth with the increase of God ? It may be that some of us think we have some knowledge of Christ, that we walk in some obedience unto his will, that we are not imjust, adulterers, swearers, extortioners, as others, and that we are before many of our brethren for many good graces ; but do we not even sit us down and content ourselves with that we have, and never seek for more ? Or, if we ask with the young man in the gospel. Mat. xix. 20, ' What lack I yet ? ' is it not as he did, thinking that all is well, we need no more ? Why else is it that we will not come unto the house of God to hear his word ? The cry is incessantly taken up, Isa. Iv. 1, ' Ho, eveiy one that thirsteth, come ye to the waters|; and ye that have no silver, come, buy, and eat.' But we will not hear the voice of the charmer, charm he never so wisely. We know Christ well enough, or else we would be sony. Again, why else is it that we come no faster forward in the practice of denying ungodliness and worldly lust, 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 soimdiug in om- ears ; but we think they are things that do not concern us, -we post over such things to such and such men, we would willingly mend if we knew anything amiss, and in the mean time we wish that we may keep ourselves as we are. Thus, if we do not go backward, yet we do not go forward. But let us know, that not to increase in the knowledge of Chi-ist is to decrease, and not to go forward in the way of godliness is to go backwai'd. Yea, whatsoever conceit we have of our knowledge, and of om- obedi- ence, we are far from either if we do not desire and long in our very souls to increase and gi-ow fon\-ard in either. If we know Clu'ist, our hearts will be in- flamed daily more and more to increase in the know- ledge of Chi'ist ; and if we have begun truly to obey Christ, we will go forward and make an end of 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 gi'ow in gi-ace, and in the knowledge of our Lord and Saviom- Christ Jesus. So many of us, therefore, as desire to have this testimony unto our own souls, that we know Christ in some measure, and that we are truly partakers of the gi'ace of Christ, let us follow after perfection, and let us grow from gi-ace to grace, and from knowledge to knowledge, till we come unto the measure of the age of the fulness 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 labom- to iirrease in every good gi-ace of God with the increasing of God. As we grow in years, so let us labour to grow in gi'ace, 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 us unto God by earnest prajer unto him that he will periect his Vkr. 13, 14.] LECTUKE LXII. 269 praise in our weakness, and increase the gi'nces of his Holy Spirit in us, it is a suio token unto us of our spiritual growth iu Christ Jesus. Whatsoever, there- fore, our imperfection he, let not that trouble us. If we have not alread}- attained unto it, or be akeadv perfect, let us with our apostle follow if we may com- prehend it, even as wc are comprehended of Christ Jesus ; and as the apostle Peter, in the end of his latter epistle, chap. iii. 18, cxhortcth them unto whom he wrote, ' Let us gi-ow iu grace, aud in the knowledge of our Lord and Saviour Christ Jesus.' It foUowcth, Biciliivii, I aiitiit. That which followeth in these two next verses is in substance the very same with that in the fonner verse, ampUfied by a continual allegorj- taken fi'om the manner of them that run in a race, but consisting of the same members, to wit, an acknowledgment of his own imperfection iu the know- ledge of Christ, and a signification of his eager pursuit after perfection. The former member here is in sub- stance the same with the former member of the former verse ; onh' 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 coimt not myself that I have attained to it.' In that he calK th them brethren, I note the apostle's kind dealings with the Philippiaus, to win them fi'om that eiTor wherewith they were somewhat entangled, though not bewitched and seduced, by the false teachers. AMicnce I observe a necessai-y 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. xi. 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 fiilling into any error ; they are not to be soothed up or thittered 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 : ' A reproof eutereth more into him that hath understanding than an huudi-ed stripes into a fool,' Prov. xvii. 10 ; Clod's children, therefore, are gently to be dealt withal, 'but a rod belongeth to the fool's back,' chap. xxvi. 3. Some wounds must have wine, some oil, some wine and oil poured into them ; and therefore the apostle had learned sometime to come with a rod and some- times in the spirit of meekness ; sometimes beseeching by the tender mercies of God, and sometimes deUvei'- ing unto Satan ; sometimes with ' beloved brethren ' and sometimes with ' foolish Galatians.' Let not, therefore, this or the hko places deceive any to think that God is only in the soft and still voice of brethren; but let ever}' minister of Christ learn when to reprove sharply, aud when to deal more mildly ; and as he seeth it expedient, let him come with a rod, or in the spirit of meekness. But I have had occasion hereto- fore, and shall hereafter, to speak of this point. Again, that he saith, ' I count not myself,' kc. I note the apostle's most wise taxing of the Phihppians as having sufl'cred 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 per- fection in the knowledge of Christ, they are shamefully deceived ; but, saith he, ' I, your apostle, by whom ye were brought to the knowledge aud obedience of Christ, I count not myself to have attained to the per- fect 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 in- sinuated. 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 tell- ing 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 conceit of him- self. 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 ofl'end, and barely to note their faults, but sometimes he is only to pro- pose himself as a pattern whereby they may reform themselves. And herein is great wisdom iu the minister required, to know when plainly to note, and when only to insinuate, such faults as are to be reformed. And this wisdom they want that either censure all men and all faults alike, or note them and theii' faults more shai-ply, whom aud whose faults they should touch with more mildness. And how^ much this wisdom is wanting might easily be shewed, if I might iu this place as fitly speak of it as there is just and gi-eat occasion to speak of it ; but, because it doth not much concern you unto whom my speech is wholly directed, I pass it over, and proceed unto the nest point. LECTUEE LXII. Brethren, I count not myself that I hare attained to it ; hit one thing I do, I forget that which ts behind, itc. — Philip. III. 18, 14. NOW, to omit other not«s which hence haply might I in substance the very same with the former member be made, ye see that this of our apostle here is | of the former verse. ' Brethren, I count not,' &c. 270 AIRAT ON THE PHILIPPUVS. [Chap. IIL The substance of which speech is an acknowledgment of his want of perfection in the knowledge of Christ, and of the virtue of his resurrection, &c., whereby he might attain to the glorious resurrection of the dead. But why doth the apostle again come unto the same point, why doth he again inculcate his imperfection in the knowledge of Christ, and of the virtue of his re- surrection ■? It was no doubt to beat out of the Philip- pians their conceit of perfection in the knowledge of Christ, and 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 in themselves, and to shew how much they thought it did concern them to do, cry and say, ' Not unto us ;' and again, ' Not unto us, 0 Lord, but unto thy name give the praise,' Ps. cxv. 1. So the prophet, to beat out that stupidity and blockish carelessness which men have of the goodness and won- derful works of the Lord, and to let them see how much it behoveth them to observe the loving kindness of the Lord, saith, Ps. cvii., 'Oh that men would praise the Lord for his goodness, and declare the wonders that be doth for the children of men ! ' And again, ' Oh that men would praise the Lord,' &c., and so for several times in that psalm. Hence then I observe, that the children of God are at no hand to entertain any conceit of any perfection in themselves, either in the knowledge of Chi-ist or in obedience unto his will, but by all means to cast down every such imagination, and meekly to acknowledge their imperfection. It was the fault of the Corinthians. 1 Cor. viii., that they had such a conceit of their per- fection in the knowledge of Christ, that presuming thereupon they durst to be present at idolatrous sacri- fices, 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 fhey had a Christian liberty in things in- different, and therefore they would use it at all times and in all places. And it was the fault of the phari- sees, often reproved in them by our Saviour, that they had such an opinion of their own holiness and right- eousness that they despised other, as appeareth by that parable of the pharisee and the publican, Luke xviii. 9. And it is a fault plainly condemned by our Saviour, where he saith, that he came ' not to call the righteous, but the sinners, to repentance,' Mat. ix. 13 : where he calleth them righteous that trusted in themselves that they were righteous ; them he came not to call ; they were whole, they needed not the physician ; they were perfect, they needed none to supply their want. And a woe is pronounced unto them that ' are wise in their own eyes, and pru- dent in their own sight,' Isa. v. 21, i.e. that please themselves in their own wisdom, and in their own knowledge, as if they had all knowledge and all under- standing. 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 in any such thing. For besides that all such conceit is so condemned, as we have shewed, see the inconvenience which follows it, which makes it to be condemned. For (1) whom it pos- sesseth, 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 spake 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 appa- rent by the example of all these heretics which at all times have troubled the church. For whence else did spring all their heresies hut from this, that they in an opinion of their own knowledge would not submit themselves unto the judgment of the church, but broached such untruths as seemed unto them to be truths? (2.) It makes them that they seek not that 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 born blind shewed plainly by the miracle which Christ had wrought on him that he was God, they said unto him, John ix. 34, ' Thou art altogether born in sins, and dost thou teach us ? ' And hereupon it is, I take it, that Solomon saith of such men, Prov. xxvi. 12, ' Seest thou a man wise in his own conceit ? there is more hope of a fool than of him.' More hope of a fool than of him ! Why '? Because the fool will rather be won to hearken unto instruction, and to re- ceive understanding than will he. And therefore we see that when many of the common people came unto Christ, and believed in him ; none of the chief rulers or of the pharisees believed in him : John vii. 31 , 48, 49, ' Doth any of the rulers or of the pharisees believe in him ? but this people which know not the law are cursed.' I doubt not but that many more inconveni- ences 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 ac- knowledge our wants and imperfections. For this is it that is pleasing and acceptable unto God, as it is written, 1 Peter v. 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, Ps. xxxii. 6, ' I said, I will confess my sins unto the Lord ; and so thou forgavest the wickedness of my sin.' Lo, Ver. 13, U.] LECTURE r.xir. 271 howtho acknowledffment of onr nnrighteonsness brings on the cloak of righteousness : and so the begging of wisdom and knowledge, in a feeling of the want of those things, is that which doth obtain wisdom and know- ledge, as it is written, James i. 5, 'If an}- man lack wis- dom, let him ask of Oud, which giveth to all men liber- ally, and reproacheth iioman; and it shall begiveuhim.' Which, albeit it bo first and principally meant of^wis- dom to endure patiently afllictions, yet may it well be understood of all wisdom and knowledge generally, the want whereof whoso feeleth, and asketh it, he rc- ceiveth it; for who is ,he that receiveth knowledge, and righteousness, and every good thing '? He that asketh ; for so it is written. Mat. vii. 7, ' Ask, and it shall be given you : for whosoever asketh, receiveth.' First asking, and then receiving ; first wo must bo- come beggars, and then God giveth. Now who is ho that asketh and beggoth, 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 anything, doth never ask after more. It is the acknowledgment of our wants and imperfections that makes us run to the Lord, and ask, and beg of him that we want ; and asking, we receive ; acknow- ledging 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 meek- ness that we have not yet attained unto such perfec- tion, but that we might well in some things submit our judgments unto others. Amongst tho prophets and preachers of tho word, this were to be wished, that in the practice of this lesson we would be precedents unto others ; that we would beat do\\'n every high conceit of knowledge in ourselves ; that we would submit our- selves, and that we speak, unto the judgment of the prophets ; that we would not easily and hastily broach abroad everything that we seem unto ourselves to know ; that wo 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 curio- sity of any itching humour whatsoever. Pity it were that we should wed ourselves in liking of any opinion whereof it may justly be doubted whether it be sound ; that we should count it a disparagement unto us to yield in anything that we have taken a liking unto ; that wo should strive by our skill and knowledge to defend everything that wo have said, because we have said it, and think ourselves able to defend it. If any man's knowledge thus puff him up, he knoweth no- thing yet as he ought to know ; but, as it is written, Rom. i. 22, ' They that profess themselves thus to be wise, they become fools.' Yea, it were to be wished that generally we would suppress this great conceit that we have of our knowledge of Christ ; for what do we say ? Knowledge, knowledge, never more knowledge of Christ : we know enough ; men never knew more, and never lived worse. But see how we deceive our- selves. Did men never live worse ? This is an argu- ment that men never knew less ; for ' he that saith, I know him, and keepoth not his commandments, is a liar, and the truth is not in him,' 1 John ii. 4. To know Christ is not to be able to talk of Christ, and to have this contemplative and knowing knowledge, whereby we are able to discourso what the Scriptures do witness of him ; but to know him is to have such a feeling and sweet experience of him, and his mercies unto us, in our own souls, as that it both works in us all godly comfort, and stirs us up unto all holy obedi- ence. See then, ye that say, never more knowledge, but never worse living. There hath boon (I doubt not) as bad living, and as little knowledge as now there is. But see whether any more knowledge now than needs. Our want of obedience argues our want of knowledge. We have not yet attained to perfec- tion in either, but we had need to mend both. And if we will grow in obedience, let us cast away all ima- gination of knowledge enough, and lot us grow daily more and more in the knowledge of our Lord and Saviour Jesus Christ. In a word, conceit of perfec- tion in the knowledge of Christ makes us presume too much of that we have, and makes that we seek not that we should have ; therefore let us cast down every imagination of any such conceited perfection, and let us meekly acknowledge our wants and imperfections. And let this sulEce to be spoken touching this first member, wherein the apostle repcateth his acknow- ledgment of his want of perfection in the knowledge of Christ, and of the virtue of bis resurrection. But one thimi I do, See. In these words the apostle repeateth the signification of his incessant and earnest following after that perfection which before he said ho 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 remcmbereth 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; tho 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 profess- eth that he matched the best runners in his Christian race; for as runners never look behind them, so ho saith that ho did not only never look back at the things behind him, but he quite forgot all that was past, so far was he from thinking of any merit for aught that he had done, were it never so good. Again, as runners have always their eye upon the mark before AIRAY OX THK PHILIPPIANS. [Chap. III. them, and still run towards it, so be 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 fol- lowed 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, ye see, the apostle here signifieth his most eager pursuit without intermission after per- fection iu the knowledge of Christ, which only he should have in the heavens, when after his race in this life ended, he should reign with him for ever and ever. Now, let us see what we may hence observe for our instruction iu our Christian race unto perfec- tion and immortality in the heavens. And, first, it is not unworthy the noting, that the apostle, passing from the one member unto the other, saith, ' But one thing I do ' ; whereby he implieth thus much, that having not yet attained unto perfection, he thought it a very necessary thing for him to follow after it with all diligence, and without all intermission. One thing I do, and that one thing I count necessary. What is that? 'I forget that which is behind,' &c. To know Christ perfectly, that is my labour, and the prize for which I run. ^\1lence I observe, that there is one thing necessary for all Christians, which is, that acknowledging our want of perfection in the knowledge of Christ, we still run forward from perfection to per- fection, till we become perfect men in Christ Jesus. For this we must know, that our whole life is a way and race, wherein we must walk and run from imper- fection towards perfection, and that iu the whole race of our life it is not for us to look back, or to stand still ; but one thing is necessary, even that we still run to- wards perfection, which is the mark set only at our race's end. The necessity of this one thing our Saviour shewed when he said unto Martha, Luke x. 41, 42, ' Martha, Martha, thou art careful and trou- bled 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's feet, and heard his preaching, ver. 39. Mary 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's feet and heard his preach- ing. 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 con- sider. Many Marthas, but not many Marys. 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 bo preaching in his minister, we cannot come to bear 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 oppor- tunity, but straightway left all her other business, and sat her down at Jesus's 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 minister's 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 breathe, at least a while ; but the smallest some of us run 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. 1 forrjet, &c. Here I note the apostle's running in his Christian race after that one thing which was needful, whereunto he had not yet attained, and therein the manner how he did run in his Christian race. Like a good runner, he ran and never looked behind him ; nay, he forgat that which was behind, he never minded or thought of anything that was behind him, of any- thing that he had done. Yea, indeed, forgat ho all, both the good and the bad things which he had done ? David did not so, for he said that his sin was ever be- fore him, Ps. li. 3 ; yea, and himself often speaks of his persecution of the church. Gal. i. 18. True in- deed, and good it is that we should not forget our sins against God ; for the remembrance of our sins is both good to humble us and to represent unto us God's mercies towards us. It was not, then, the sins which he had done which he forgat, but he forgat even all the good things that he had done, lest by taking too great pleasure in the remembrance of them, he should not follow so hard towards the mark as Tie ought. Yea, but if he forgat all the good things that he had done, how doth he so often remember them in divers his epistles ? ' I have,' saith he, Rom. xv. 17, ' whereof I may rejoice in Christ Jesus in those things which pertain to God.' And then he speaks of the obedience of the Gentiles by his ministry, and of his diligence in preaching where Christ had not been named, &c. And again, 1 Cor. xv. 10, 'His grace, saith he, ' in me was not in vain, but I laboured more Ver. 13, 14 J LECTURE LXII. 273 abundantly than they all.' And in his latter epistle ho shewed himself so little forgetful of them, that he makes a large bead-roll of such things as ho had suftored for Christ his sake, 2 Cor. xi. True indeed he forgat them not, when the remembrance of them did make for the glorj* of Christ Jesus, or the neces- sary defence of his ministry and apostleship ; but he forgat them in respect of any such use as the false teachers taught to make of such things. He was not proud of them, he challenged no perfection by them, he reposed no confidence in them, he did uot think of any merit by them, but in these respects he quite forgat them, lest by such remembrance of them he should be hindered in the race that he was running. Thus then ye see how the apostle, running in his race, did forget that which was behind. And hence I observe, that in the Christian race which we are to run, we are not to look back on the pleasures of the flesh, or the things of the world, or any good that we have done, to repose any confi- dence therein, but we are quite to forget everything which any way may hinder us in our race towards the mark that is set before us. For as our Saviour saith, Luke ix. G'2, ' No man that putteth his hand to the plough, and looketh back, is apt to the kingdom of God.' Remember Lot's wife : ' She turned back, and was turned into a pillar of salt,' Gen. six. 26. Remember the children of Israel ; they turned back in their hearts after the flesh-pots of Egypt, and they were overthrown in the wilderness, Num. xi. ' Arc ye so foolish,' saith the apostle to the Galatians, chap. iii. 3, ' that after ye have begun in the Spirit, ye would now be made perfect by the flesh ? ' It had been better, saith Peter, 2 Peter ii. 20, 21, 'not to have known the way of righteousness, than, after we have known it, to turn away from the holy command- ment.' 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 ns. 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 arc 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 ; yea, if wo 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, Mat. x. 37, ' He that lovoth father or mother, son or daughter, more than me, is not worthy of me.' Not worthy of him ? Why ? Because, when ho should look forward unto Christ, ho looks back unto these. And the apostle saith, Rom. ix. 82, 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 straight forward with the ej'cs 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 right- eousness in the works of the law, and therein looked back unto the law, when they should have looked for- ward by faith unto Christ. So that if we reposo any confidence in our works, like ill runners we look back. What shall we say, then, unto those meritmongers, that look to gain heaven by the merit of their works ? They take pleasure in such works as they have done ; they are as much in love with them as ever Samson was with Delilah, Judges xvi. ; they lay their life in the lap of their works, and rejoice in them as in the crown of their life. Judge, then, how they run in the Christian race, whether they have forgotten all behind them, whether they look not back unto that which is behind. You will easily judge, and ye will easily see, that because they sleep on the knees of their works, as of their DeUlah, and lay their life in the lap of their works, they are very like to be betrayed into the hands of their cruel enemies, the devil and his angels, and to have far less comfort of their life than ever had Samson. What shall we say likewise unto those that, with Demas, embrace this present world, and incline their hearts unto covetousness, which is idolatry ? Unto those that live at ease in Zion, and eat, and di-ink, and fill themselves with pleasures, stretching them- selves upon their beds, rising up to play, singing to the sound of the viol, inventing to themselves instru- ments of music, and in a word so living as if they thought that either now they must take their pleasure, or else they must never have it ? Are not all these bad runners ? Have these forgotten that which is behind ? Do they not look back ? The point is easily answered, it is a clear case. Yea, many bad runners there are in the Christian race, even so many as there are lookers back unto honour, wealth, plea- sure, profit, ease, favour, and whatsoever the world esteemeth of. As for ns, men and brethren, let us so run that we may obtain ; and therefore let us cast away everything that presscth down, and the sin that hangeth so fast on ; let us abandon everything which may hinder us in our race ; let us not look back unto honours, riches, pleasures, profits, or the like ; which may cause us either to turn back, or to stand still, but let us with the apostle forget that which is behind, and endeavour ourselves unto that which is before. S 274 AIRAT (XS THE PHILIPPIANS. [Chap. III. LECTUEE LXIII. And endeavour myself unto that which is he/ore, and follow hard toward the mark for the prize of the high callinf/, rfr.— Philip. III. 14. THEKE are also two other notable qualities of run- ners, whereby the apostle makes proof of his incessant running in his Christian race. The former is, that good runners keep their eves still upon the mark before them, and run hard towards it. In this quality, also, the apostle professeth that he matched even the best runners, in the words following, when he saith that he endeavoured himself unto that, &c. : ' And I endeavoured myself,' &'c. The word which the apostle here useth (to/; ifj,-io(;iii irrixTnto/Mvo;), when he saith that he endeavoured himself, signifieth that as good runners, when they have 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 {iiuiy.u) 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 ho followed, but if he fell he would up again and to it, and not give over, no more than the persecutor doth, till he have him whom he persecuteth. That which is before ■whereunto he endoavoureth himself, that which is the mark toward which ho 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 pro- fessed that in his Christian race he never looked back, but forgat that which was behind, so now he professeth that still he ran forward, so labouring in his whole race unto that which was before, as if he were still stretch- ing out his body to take hold of it, and so following as one that would never give over, but if he fell, would up and to it again, still pressing towards the mark, Christ Jesus, on whom, as on his mark, his eyes were wholly and only set in the whole course of his Chris- tian race. Whence I observe, that in the Christian race which we are to run, we are not to stand still or to give over, but with all eagerness, and all perseverance, still to press towards the mark that is set before us at our race's end. For who is he that obtaineth the crown, but he that striveth lawfully, bearing all brunts, and running through all ditKculties without shrinking'? As it is written, 2 Tim. ii. 5, ' No man is crowned except he strive as he ought to do,' fighting a good fight, and finishing his course. And who is he that shall be saved, but he that hnldeth out a constant course unto the end ? As it is written, Mat. x. 22, ' He that endureth unto the end, he shall be saved.' And again, Rev. ii. 26, 27, ' He that overcometh, and keepeth my works unto the end, to him will I give power over nations : and he shall rule them with a rod of iron ; and as the vessels of a potter shall they he broken.' And in whom doth God dwell as in his holy house, but in them that keep fast the profession of their hope unto the end ? As it is written, Heb. iii. 6, ' We are God's house, if we hold fast the confi- dence, and the rejoicing of our hope unto the end.' And hereupon are those often exhortations in holy Scripture : 2 Tim. iii. 14, ' Continue thou in the things that thou hast learned, and art persuaded thereof,' &c. ; and again, 1 Peter i. 17, 'Pass tlie time of your dwelling here in fear.' He doth not measure the account of our obedience unto God by days, or months, or years; but 'pass,' saith he, 'the time of your dwelling here,' even the whole race of your life, ' with fear,' making an end of your salva- tion with fear and trembling. And again, the apostle to the Hebrews, chap. iii. 12, 14, ' Take heed, brethren, lest at any time there be in any of you an j evil heart, and unfaithful, to depart away from the living God. For,' saith he, ' we are made partakers of Christ, if we keep sure unto the end the beginning I wherewith we are upholden.' Yea, the apostles, Acts j xiii. 43, xi. 23, never ceased to exhort all to ' con- tinue in the grace of God,' and 'with purpose of heart 1 to cleave unto the Lord.' If, then, we will hearken \ unto the exhortation of the Holy Ghost, if we will obtain the crown and be s.aved, we may not faint or give over in our Christian race, but we must hold 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 run- ning. Judas may serve for example, whom it little profited that he had run well, because afterwards he went astray from that ministration and apostleship which he had obtained with the rest of the apostles, and purchased unto himself a field with the reward of iniquity. For, as the prophet saith, Ezek. xviii. 24, so is it most true, ' If the righteous man shall forsake his righteousness, the Lord vrill also forget the right- eousness that he hath done ; ' and the cause is most just why our sins should be imputed unto us, if at any time we should faint and fall in the way. Having then begun well, and in the spirit, our care must be to continue our course, not standing still like unto those idle ones reproved in the gospel, Mat. xx. 6, or giving over to run, but still following hard towards the mark. It may be, that, running, we may stumble and fall, as Peter did when he denied his Master, Ver. 14.J liECTUKE LXni. .275 Mat. xxvi. ; as Paul did, when a ' prick was given him in the flesh, the messenger of Satan to buflfet him,' 2 Cor. xii. 7 ; and as all the disciples did, when they forsook Christ and fled. Mat. xxvi. 56. But what must we do ? We must up again and to it ; we must break off our sins by righteousness, and our iniquities by mercifulness. Yea, if with the church of Ephesus, Rev. ii. 5, we have ' loft our first love,' we must ' remember from whence we are 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 onr fiices; 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 up again, and run as if our strength were renewed by our fall. We may not be weary of well-doing, but by continuance in 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. vi. 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 mcasureth not his gifts unto us by months or years, but his mercy and his love towards us endure for ever. If he, then, be a loving Lord unto us, who will not change his favour towards us forever, we may not serve him by count of days, but to the last hour we must be faithful. A perfect God must have a per- fect servant, an everlasting God a perpetual servant ; and if we fall at the last, we are fallen from him, and not he from us, and our condemnation is of ourselves. This, then, should teach us to shake off all such impediments as either clog us that we cannot run, or cause us to break off when we should continue run- ning. Those that weep through adversity should be as though they wept not ; those that rejoice through prosperity, should be as though they rejoiced not ; those that have wives, as though they had none; those that buy, as though they possessed not; and they that nse this world, as though they used it not. Poverty nor riches, honour nor dishonour, evil report nor good report, should take such hold of us as that they should stay us from running that race that is set before ns, but through all these we should run as if there were no such burden upon us. He that is to run in a race will not gird on him his armour, but rather he will strip himself, and turn himself almost naked. Even 80 we in our Christian race should either strip our- selves, as it were, and utterly shake off all such things as ordinarily are impediments in this race, or they should be as if they were shaken off, no troublers of us in our race. But how far otherwise is it with us ! Everything almost makes us sit down and quite give over running. If riches increase, we sit us down an 1 set our hearts upon them, and there is an end of our race ; if poverty do befall us, we sit us 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 ns, we sit us down, and devise with ourselves how wo 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 wc 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, wo 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 everything 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, John viii. 3L Let us therefore continue in the grace of God, and with purpose of heart cleave stedl'astly 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, ho dolh 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 Chris- tian 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 ho that continneth 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, to- wards which we must follow, and which we must always have in our eyes : and that is 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 desires be settled. For he is ' the way, the truth, and the life,' John xiv. G ; the way, therefore we must begin in him, continue in him, and end in him, walking by him unto him ; he is the truth, we 276 AIRAY ON THE PHILIPPIANS. [Chap. III. must still therefore look towards him if we will not be deceived ; he is the life, we must therefore run unto him if we will not sleep in death. He is Alpha and Omega, the beginning and the ending, in regard both of the being, and of the power, and of the actions, and of the dispositions of all creatures ; so that as of him, and through him, and for him, are all things, so unto him and his glory ai'e all things to be referred. And see what great reason there is to move us to look still towards him as the mark toward which we are to follow as hard as we can. For doth not he still look towards us, and call upon us, crying, and saying. Mat. xi. 28, ' Come unto me, all ye that are weary and laden, and I will ease you ' ? Doth he not stand still stretching out his arms, as always most ready to receive us if we will come unto him ? Nay, doth he not oftentimes, when we are turning out of the right way wherein we should walk, hook us in again with his rod and his stall', and lead us, as it were, by the hand unto himself? Yea, such is the loving-kindness of our sweet Saviour, that he will have us to run after him, and he will draw us, that we may run after him ; that he will have us to follow hard towards him as our mark, and he will guide us in our way which leadeth unto him ; that he will have us to make speed to come unto him, and he will enlarge our hearts, that we may run the way of his commandments, and so come 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 is, there we may be also. This was the mark that the apostle ran at, and this is the mark that we should run at, to know him per- fectly, and the virtue of his resurrection, &c., whereby we might attain to the resurrection, &c. Here, then, we learn why it is that so few run as they ought in the Christian race. The most part of men have another 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 bent. But the least some make Christ Jesus the mark whereat they run ; to know him is the thing whereon the fewest minds are bent ; he is farthest out of sight, and farthest out of mind with the most men. Not running, then, at 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 bent upon him. If we walk towai'ds him, he will direct our goings in his paths, even for his own name's sake. A better mark we can- not 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 race's 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 ; whcreunto we can no sooner come, but straight 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 he ' followed hard toward the mark for the price of,' &c. In which words by the price is signified that inheritance im- mortal and undefiled which is reserved in heaven for us ; and it is called the price of the high calling of God in Christ Jesus, because it is the glory of God's children, whei'eunto God from on high hath called us in Christ Jesus. As therefore the apostle before pro- fessed that he ran and looked not back to that which was behind, and that he ran and gave not over to fol- low that whereon his eyes were always set, so now he professeth that he ran, and hastened his running, for to obtain the price of glory and immortality in the heavens, whereunto he was called by God in Christ Jesus : all sufficient proofs that the apostle came* apace, as he that desired to obtain. Hence then I observe, that life everlasting, and glory in the heavens, is the price and reward of our holy and constant running in our Christian race ; which our Saviour signifieth, when, unto them that endure hatred, persecution, and contumelies for his sake, he saith. Mat. v. 12, ' Rejoice and be glad, for gi'eat is your reward in heaven.' Our apostle likewise sheweth the same, where he saith, Rom. ii. 6, 7, that ' God will reward every man according to his works ; to them which, by continuance in well-doing, seek glory, and honour, and immortality, eternal life.' And to the Colossians also, chap. iii. 23, 24, where speak- ing unto servants he saith, ' AYhatsoever ye do, do it heartily, as to the Lord ; knowing that of the Lord ye shall receive the reward of the inheritance.' All which places, and many other which might be pro- duced to the like purpose, do plainly shew, that eternal life is the reward of our holy walking with God, in such good works as he bath ordained that we should walk in them. A notable price to run for, and a notable encouragement unto the runner. For can we run for * Qu. ' ran ' ?— Ed. Ver. 14. J LECTURE LXIII. 277 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 should not this make us to provoke one another unto love and good works ? How should not this make us run the race of a holy life, breaking through all impediments, and not intermitting our course unto the end ? But here we must know, that though we run for this prize, yet this prize is not given us for the merit of our running ; and though this prize be^the reward of our running, yet do we not merit this reward for our running. ' For it is not in him that willeth, nor in him that runneth, but in God that showeth mercy,' Rom. ix. 16. 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 merit's 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 Ukewise in that it is the prize, Ac, in Christ Jesus, it is plain that it is given in mercy 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 mercj- by God, that hath called us in mercy, and given us in Christ Jesus by God, that hath called us in Christ Jesus to be par- takers of his glory. Here, then, behold and wonder at the loving-kind- ness of our God. We must run, and we shall be very well rewarded. For if we run, albeit we can merit nothing bj' 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 re- ward in mercy, where there wanteth all merit. The mercy of our God should stir up our thankfulness unto onr God, and the great reward which in mercy he doth give, should make us run the way of his command- ments. All that ever we can do or sutler is not worthy of that glory which shall be shewed unto us, Rom. viii. 18. 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 tilled with his praise and honour all the day long, who, where there wanteth merit, sheweth such mercy. And if duty or love cannot prevail with us, yet let this inestimable reward per- suade us to run the way of his commandments. In a word, wo know that our labour shall not be in vain in the Lord. Let us therefore abound in every good work, and let us run with patience the race that is set before us. The next and last thing which hence I observe is, that as God hath chosen us in Christ Jesus, so hath he caUed us in Christ Jesus. The former appeareth by the epistle to the Ephesians, chap. i. 4, the latter by this place of our apostle, and many others. Yea, Christ Jesus alone it is, in whom, and for whom, God hath ' blessed us with all spiritual blessings in hea- venly things,' ver. 3, as the apostle both speaketh there, and manifestly sheweth both there and else- where ; for in him are we predestinate, in him are we chosen, in him are we called, in him are we adopted, in him are we justified, in him are we sanctified, and in him through hope are we glorified, and in him are all the promises made unto us, both of the life pre- sent, and of that that is to come. K we had been called in Peter, or in Paul, or in Moses, then might we have believed in them, and looked unto them as unto the mark that is set before us ; but now that we are called in Christ Jesus, wo are to believe in him, and always to look towards him in the whole course of our life. In him we have all things, and in him shall our joy be made perfect. Let this, then, teach us to rejoice only in Christ Jesus, in whom only we are called, and in whom only we are blessed. In ourselves we are nothing else but bondslaves of Satan ; children of wrath ; a naughty and crooked nation; unable altogether to think, or speak, or do anything that is good ; abominable, dis- obedient, unto every good work reprobate ; and not only near unto cursing, but cursed. But in our Christ Jesus we are freed from sin and condemnation, and made the servants of righteousness and heirs of salva- tion ; and 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, re- joice in him alway ; let our songs be made ever of him, and daily let us praise him. Let us judge what- soever is best to be but dung for the excellent know- ledge' sake of him, and let us in all things grow up in him, &c. 278 AIEAT ON THE PHILIPPIANS. [Chap. Ill- LECTUEE LXIV. Let tis therefore, as many as be perfect, he thus minded : and if ye be othencise minded, God shall reiral, dr.- Philippians III. 15, IC. NOW the apostle having thns in particular told the PhUippians what he thought of Christ, and like- wise of all things without Christ, he goeth from the particular unto the general, and eshorteth that this truth which he hath professed may be generally re- ceived and approved ; and if any of them will not haply presently receive this truth, yet he signifieth his hope that God will afterwards reveal it to them, that Ihoy may embrace it with 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 main- tained. 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 ns, saith the apostle, &c. This speech, ye see, is exhortative, in that he saith, ' let us be thus minded ;' and ye see likewise that the exhortation is made by way of conclusion from the particular ex- ample of the apostle unto the Philippians in general, in that he saith, ' Let us thcre/o'-c, as many as be per- fect ;' and ye see that it is to bring over his own private example unto a general doctrine in that he saith, ' Let us therefore, as many as be perfect, be thus minded.' Let us therefore ; therefore, why '? Even because I your apostle, by whom ye have be- lieved, am thus niinded, as I have told you, ' Let us therefore, as many as be perfect, be thus minded.' Thns 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, inces- santly to run forward in the Christian race unto per- fection, forgetting that which is behind, and endeavour- ing ourselves unto that which is before, and following Lard 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' ? &c. 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 shewed that they were in the way to perfection ; that both they that thought themselves perfect, and they likewise that by their holy walking shewed plainly that they were in a better way to perfection than others, would think as he did touching the points before mentioned, and contro- versed 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 per- fect ? His exhortation is indeed general unto all, that all would think as he did touching the points men- tioned afore, from ver. 3 to this 15 ; but lest any man should think that he spake especially unto the vulgar sort of men, and prescribed this rule only unto those that were babes in Christ, therefore he sheweth pre- cisely 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 acknowledgment of their own imperfec- tion, and in the pursuit after perfection. It followeth, — And if ye he olJienvise tninded, &c. This sbeweth 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 than 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 judg- ment, 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 dis- sent in judgment from me, and will not sutler you to be holden of this error ; he will, I doubt not, in his good time, by the ministry of his servants, through the powerful operation of the Holy Spirit, open the dim eyes of your dai'k understanding, that ye maj- see both that ye err in this wherein ye dissent from me, and that this is the truth whereunto I now exhort'you. To gather, then, the sum of the apostle's 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 1 the righteousness of Christ which is through faith, I and touching Christian perfection in general. Let us, I therefore, even all of ns, not only those which are but Veh. 15, 16] LECTURE LXrV. 279 babes in Christ, or of the vulgar sort, but even as many as either think ourselves, or are thought by others to be perfect, bo thus minded as I am touching these points ; and if any of you dissent in judgment from me, and do not think as I do touching Christian perfection, God will, no doubt, in his good time, by the ministry of his servants, through the powerful working of the Holy Ghost, open the dim eyes of your dark understanding, that 3-6 may see both your own error in dissenting from me, and the truth of that whereunto I exhort you ; which being the apostle's meaning, as I take it, in this verse, now let us see wh;it observa- tion we may gather hence for our use and instruction. 1. Therefore, in the apostle's exhortation, when ho saith, ' Let us, as many as be perfect, be thus minded,' I note that as many as follow after Christian perfec- tion are to be so minded, touching works and touch- ing 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 obedi- ence ; but they rather, that, acknowledging that they have not yet attained unto perfection, do renounce all things without Christ, rejoice only in Christ, and 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, then, 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 know- ledge of Christ, and of the virtue of his resurrection in ourselves, that, acknowledging our want of perfec- tion 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 Chrisiian 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 right- eousness 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, that they might present every man per- fect in Christ Jesus, Col. i. 28. And in the next chapter he telleth them that they are complete in Christ, in whom dwelleth all the fulness of the God- bead bodily, chap. ii. 10. Both which places plainly shew that we are perfect ; but how ? Not in our- selves, but in Christ Jesug. And in him only are we perfect, because only, being in him, not our sins, but Christ his righteousness is imputed unto us, and be- cause all perfection is originally in him, and is only derived unto us as we are in him. Being, then, in him, our sins and imperfections are hid and covered ; being in him, his righteousness and obedience are im- puted 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,' John XV. G. This, then, is necessarily requisite unto Christian perfection, that we bo 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 neces- sary unto Christian perfection issue and spring. The second thing necessarily requisite unto Chris- tian perfection is, oui- regeneration and sanctification by the Spmt of God ; for so only are we perfect, if, by the power of the quickening Spirit working on our souls and spirits, we have a feeling knowledge of Christ Jesus in our own souls, and do feel in our- selves a dying unto sin and a living unto righteous- ness, by the virtue of Christ his death and resun'ec- tion. And therefore the Holy Ghost, exhorting us often to be perfect, doth also exhort us to ' cleanse ourselves from all filthinesss of the flesh and spii'it,' 2 Cor. xiii. 11, and to ' gi-ow up unto full holiness in the fear of God,' chap. vii. 1, 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 cxhorteth us to be, perfect. For what perfection can there be, where there is no dying unto sin, which is our bane and im- perfection, and no hving in holiness and righteousness, which is the only way unto perfection ? Our sins do make a separation between us and our God, Isa. lix. 2, in whom alone we are perfect ; and it is the spirit of sanctification whereby we are engrafted into Christ Jesus, in whom only we are perfect. This, then, is also requisite unto Christian perfection, that we feel in ourselves a mortification of the old man, and a quickening of the new man, through the power of the Spirit, by the virtue of Christ his death and resur- rection. The third thing necessarily requisite unto Christian perfection, is a feeling and acknowledgment of our own imperfection, both in knowledge and in obedience ; for so only do we grow unto Christian perfection, if, in an holy feeling of our wants and imperfections, we pour out our complaints unto our God, and acknow- ledge our wants imto the Lord. It was the conceit of their perfect knowledge, that made the Corinthians that they knew nothing as they ought to know ; and it was the conceit of their own perfect righteousness, that made the pharisees that they never sought the true perfect righteousness of Christ Jesus. But David having said, 2 Sam. xii. 13, ' I have sinned 280 AIRAY ON THE PHILIPPIANS. [Chap. III. against the Lord,' straightway the prophet Nathau said unto him, ' The Lord also hath put away thy sin.' And the pubhcan having smitten his breast, Luke xviii. 14, and said, ' 0 God, be merciful unto me a sinner,' the Holy Ghost giveth him this testimony, ' that he departed to his house justified rather than the pharisee,' or if we take the sense of the place, he departed home to his house justified, and not the pharisee. And the thief upon the cross, Luke xxiii. 41-43, having first confessed and said, ' We are indeed righteously here, for we receive things worthy of that we have done,' and afterwards prayed and said, ' Lord, remember me when thou comcst into thy kingdom,' by and by Jesus said unto him, ' Verily I say unto thee, to-day shalt thou be with me in paradise.' And generally this is true, that onl_v they follow Chi'ist who denj' themselves, onlj' they come unto God who feel their wants in themselves, only they seek unto God who are confounded in them- selves, and consequently only they come unto Chris- tian perfection whose hearts are touched with the feehng of then- imperfections. This, then, is also requisite unto Chi-istian perfection, that in an holy feeling of om- own wants, we acknowledge oiu' imper- fection in everj' grace of God. The fom-th thing necessarily requisite unto Chris- tian perfection is, an earnest endeavour and constant care to grow in grace, and in the knowledge of om- Lord and Saviom- Christ Jesus ; for so onty are we perfect ill some degree, if we follow hard after perfec- tion, and if, with an inflamed desire after the good things of God, we labour to increase daily more and more in all hohness and righteousness. And there- fore the apostle exhortoth saying, Heb. xii. 14, 'Follow hard,' for so the word signifieth (diuixiri), ' follow hard after peace with all men, and hohness, without which no man shall see the Lord ; ' where the apostle doth not limit his exhortation by any cir- cumstance 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 over- taketh but he that followeth. And our Saviom-, Mat. V. 6, pronounccth a ' blessing ' upon the head of them that ' hunger and thirst after righteousness,' which shcweth 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 head of evei-j- one that doth so. And why did our apostle follow hard that he might comprehend even as he was com- prehended 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 wo labom- to gi-ow up in godliness, and to increase in all manner [of] holy con- versation. That all these things are necessarily re- quisite unto Christian perfection, this general exhorta- tion, infen-ed by way of conclusion upon the things mentioned in the particular example of our apostle, sheweth most plauih- ; as also that in these things alone doth Chi-istian perfection consist, unless any man wUl take upon him more exactly to describe it than the apostle hath done. Hence, then, we may learu to descry the notable gi-ossness of that monkish perfection which our adversaries tell us so much of. For ask our adver- saries, or ask a monk, whether he be perfect, he rubs no more at his answer than the young man in the gospel did, Luke xviii. 21, but he, he is perfect, and why should any man ask the question whether he bo perfect ? And for proof hereof he will tell you, that besides keeping of God's commandments, w-hereunto we are all bound both by precept and likewise by promise in om- baptism, besides this he hath vowed chastity, poverty', obedience, pilgrimage, sufficient badges of his perfection. He meddles not ■with the things of this life, nay, he cares not for them, nay, he hath forsaken all to follow Christ. The pharisee, that is no extortioner, no unjust man, no adulterer, that fasts twice in the week, that gives tithe of all that ever he possesseth, is nobody unto him ! The young man, that had kept all the commandments from his youth, is nobody unto him ! He hath wholly sequestered himself unto contemplation, and given himself unto God, so that the least thing that he doth, even his sitting, his standing, his eating, his sleeping, even the least thing that he doth, is better and more acceptable unto God than the best works either of the first or second table, which the faithful being married do perform. Thus doth he boast of his perfection, as if he were the man, and none but he, that were dear in God's sight, and that were worthy to rest in his holy tabernacle. But how far wide is he of the true and Christian perfection indeed ! It is not the righteousness of Christ Jesus that he stands upon, but upon his own righteousness b_v his own holy and unspotted life. He doth not cast down himself, in any sense and feeling of his own wants and imperfections, but he dares to stand and to shew himself in the presence of the Most High. He dotb not daily more and more die unto sin and five unto God, but he is as dead unto sin, and living unto God, as if he were ah-eady in the bosom of God. He doth not endeavour to run forward from perfection to per- fection, but he hath ah-eady attained unto that whereat other men are to run. So that, as it is said of some, Kom. i. 22, that ' when they professed themselves to be wise, they became fools,' so may it be said of these, that when the}- profess themselves to be perfect, they shew plainly that they ai-e void of all Clu-istian per- fection, at least if the apostle's description of Chris- tian perfection may prevail before theirs ; for by the apostle's 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. Vek. 15,16.] LECTURE LXIV. 281 The second use which we may mnko of the former observation is, that thence we may leiini to try what perfection wo arc grown unto in the school of Christ ; for do wc rejoice only iu Christ Jesus, renouncing all our own righteousness, which is by works, and quietly reposing ourselves iu 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 un- perfect, as that we find iu ourselves many wants and many imperfections ? Do we labour and endeavour to gi-ow in grace and in the knowledge of our Lord and Saviour Jesus Cln-ist, to be perfect as ho is per- fect, to bo 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 perfec- tion which our good God requireth of us in this life. If it be thus with us, we may assure ourselves that we have well profited iu 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 iu 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 imto that mortal enemy of mankind, the devil, because it was impossi- ble 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 iu the simili- tude of sinful man, for sin to condemn sin in the flesh, then this thrall unto Satan, this ciu'se 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 im- possible for us to perform, 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,' Rom. %'iii. 3. And now if by faith we put on Christ Jesus and his righteous- ness, and by the virtue of his resiu-rection die unto sin, and live unto righteousness, and acknowledging our own wants and imperfections, do study and en- deavour 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 joyfuUest 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 cer- tain \nse 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 depart in peace,' &c. ; and that Anna spake of him to all that looked for redemption in Jerusalem, of which most joyful birth we at tliis 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 sing- ing unto him praise and thanksgiving, and in telling of his salvation from day to daj'. So did thc_y cele- brate his birth, as wo have hoard, 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, suuud out his praises in the midst of the great congi-egation, who, having ful- filled 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 per- fection, not an absolute perfection, but such as he re- quu'eth of us in this life. To come, then, again unto our point, will we tiy 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 om'- selves the virtue of Christ his death and resuiTcction by the death of sin, and the life of righteousness ; if in heart and voice, through a Christian feeling there- of, we acknowledge our own imperfection ; and if there- upon we labour to increase in holiness and righteous- ness with all godly increasing : then have we well profited in the school of Cln-ist, and then are we grown unto good perfection ; for, as I told you before, this is the substance of that perfection which God re- quireth of us in this life. Howbeit, this withal we must note, that there be degrees in this perfection ; for when by God's mercj- 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 race's end, we must run fonvard, and daily grow from per- fection to perfection. We must labour daily to in- crease in faith, that we may daily more and more be established in the righteousness of Christ. Wo must daily subdue the flesh unto the spirit, that we may 282 AIEAY ON THE PHILIPPUNS. [Chap. III. daily more and more be begotten by the Spirit unto a more lively hope in Christ Jesus. We must daily east do^\•n ourselves before the Lord, that he may daily more and more hft us up. We must daily fol- low hard tov»"ards the mark, that we may be daily more and more holj' in all manner of conversation ; and therefore it is that we do so often communicate at the Lord's 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 In- the sacrament of baptism ; but being entered into the church, our souls must be often fed and nom'ishcd unto everlastmg life by the sacrament of the Lord's supper. And faith is at once begotten in us by the ministry of the word, but both om- faith and our obedi- ence must bo often coulLrmed and increased, both by the ministry of the word, and by the holy use of the Lord's supper. By an holy institution, therefore, of the Lord, we do often come unto this holy table, that so often as we eat of this bread and drink of this cup, we may so often both renew the remembrance of Chi-ist his blessed death and passion, and so often have our weak faith holpen and strengthened. For as herein we continue the remembrance of that his blessed death and passion until his coming again, so have we hereby a sure pledge and full assurance of our incorporation into the body of Christ Jesus, to be made one with him, and he with us. But before we come unto this holy table, it is necessaiy, if we will have our faith holpen and strengthened thereby, that we duly and diligently examine ourselves, and in aU holy reverence prepare ovirselves thereunto. We must prove ourselves, as the 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 pur- chased for his children belongeth even to us also ; for this faith we must have before we come hither, our coming hither being not to have this faith wrought in us, but to have this which ah'eady we do believe more fidh' assm-ed unto our souls and consciences. Again, we must try and search in our own souls what contri- tion and sorrow of heart there is in us for our sins past, what detestation and loathing of sin we find in our- selves, and what pm-pose and resolution of heart there is in us to forsake om- old ways, and iu the whole com-se of om* hfe hereafter to conform oiu'selves unto God's 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 love with all men ; for. Mat. V. 23, 24, ' if thou bring thy gift unto the altar, and there rememberest that thy brother hath aught against thee, there thou must leave thine oflering, and go, and first be reconciled unto thy brother, and then come and oiler thy gift.' If, having thus examiued ourselves, we come unto this holy table, then 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 om- faith, let us with all holy reverence come at this time unto this table ; and in the whole course of om- life, let us labom- by de- gi-ees to proceed h-orn perfection to perfection. Let us daily stir up every good grace of God iu us, that seeking by continuance in well-doing, houom-, and glory, and immortality, we may in the end receive the prize of the high calling of God in Chi'ist Jesus. And to conclude with this of our apostle, let us, as many as would be perfect, be thus minded as our apostle was touching our justification, touching our regenera- tion, touchmg the acknowledgment of our imperfec- tion, and touching an holy pursuit after perfection. LECTUEE LXV. And if i;e he otlteiiri-e miiuled, Ood shall reveal it unto yon. XevertJielesx, in that u-hcrcunto we are come, <(•€. — Philip. IIL 15, 10. NOW followcth the second point, where the apostle signifieth bis 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 if ye be otherwise minded,' &c. And if ;/e be otherwise, &I3. This sheweth 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 than ho thought of those points. Yet see bow kindly the apostle doaleth with those : ' If,' saith he,' ' ye be otherwise minded,' so that yo do not think as I, your apostle, do of works. of Christ, of perfection in the knowledge of Christ, but rather are of another judgment, yet I doubt not but, as God hath begun to reveal his Son Jesus Christ luito you by my preachiug, so he will also in good time re- veal and make known unto you this same thing wherein ye now dissent in judgment from me, and will not sufler you to be holden of this error. He will, I doubt not, b}' the ministrj- 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 dissent from me, and that this is the truth whsreunto I now exhort you. This I take to be the true mean- * Qu. ' dim,' as twice before ? — Ed. Ver. 15, 16.] LECTURE LXV. 283 ing of these words. Now let us see what hence we may learn, and so we will proceed unto that which followcth in the next verse. And if i/e be ollicrwisc minded, &C. Anihrose, one of the ancient fathers, readeth these words thus : ' And if ye shall be otherwise minded, God also hath revealed it ;' and undcrstandeth them as if the apostle had thus said. If ye shall think of anj-|more than 1 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 dill'erent from the words and meaning of the apostle, is utterly to be rejected. For, fust, the apostle doth not say. If you shall be, but if ye he other- wise minded. Aijain, the apostle doth not say, God hath revealed it, but God shdl, or will reveal it unto you. And, lasthj, 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 nic.iuing is, that if they think not as he doth touching the points mentioned, but difl'er from him in judg- ment, 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 evi- dent witness unto both, where both the words are so altered, and the meaning so missed by this holy father, as that in both he swervcth from the Holy Ghost, as before was evidently shewed. The more to blame they that take a father's word for warrant good enough, and think tbcir plea good if, in the ex- position 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 Philippi.ans as difl'ercd from him in judgment, even in these points of righteousness and salvation. He doth not h}' and by despair of them, or reject them as heretics, or thunder out sharp threatenings against them, but in all mild- ness of spirit signifieth his hope that God will reveal their error unto them, that they which now are other- wise minded than he is may be of the same mind that he is. But withal we must note what manner [ofj 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 re- tain a good hope of them, though they do not wholly subscribe unto that truth which we embrace. This also our apostle tcacheth us to do, where ho saith, Rom. XV. 1, ' We which are strong ought 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 to bear with such of our brethren as do yet come short of us in any such grace ; neither ought we so to please ourselves therein as to be pufi'ed up in ourselves, and to contemn others ; hut being lowly in our own eyes, we arc to hope that God will make their darkness to be ligb-t, and supply what wantcth in their weakness. And much to the same purpose is that his cxhortution, where he saith, Gal. vi. 1, ' Brethren, if a man lie fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness ;' if a man be fallen by occasion of his flesh, of the world, of the devil, or of any instrument of Satan, into any fault cither of doctrine or of manners, ye which are spiritual, ye which are more strongly sustained ly the Spirit of God, restore such a one with the spirit of meekness, and labour to bring him unto that truth in doctrine, or holiness of life, from which he was fallen. "\Miich sheweth 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 them, and to hope that the Lord will bring them unto the knowledge of the truth. And sec what great reason there is to move us thereunto. 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. ii. 14, ' the natural man,' whose understanding is not yet cleared by God's Spirit, ' perceiveth not the things of God, but they are foolishness unto him.' H.ith, then, the Lord in his great mercy towards me made my dark- ness 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 those cases insult over him, contemn or disdain him, determine or judge rashly of him to be a forlorn man, .in atheist, a reprobate '? Or am I not rather, bending the knees of my soul unto the Lord 284 AIBAY ON THE PHILIPPIANS. [Chap. III. 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, 80 long as the 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 poured upon a stone, yet ceased not to instruct them with all pa- tience, hoping that God would reveal the things unto them which as yet were hid from their eyes. This, then , 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 in- structions and admonitions as may di-aw them from that ignorance or error wherewith they are holdeu, 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 hght, fi-om 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 eontrarily 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 ai'e spu-itually discerned, should laboiu- to di'aw them on imto the same truth \vith them ; and therefore, besides other duties which they should perform unto them, when thej- go up unto the house of the Lord, they should say unto them as they in Isaiah, chap. ii. 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 Lis ways, and we will walk in his paths ;' come, let us go to the chm-ch, come neighboiu', come friend, let ns go to the sennon, and there we shall hear what the Lord will say unto us, and there we shall be instructed in the truth of Christ Jesus. But what do we '? We think it well if we come oui'sclves, and indeed I wish all would do so ; but though we know om- neighbour ignorant, yet do we not either privately talk with him, or say unto him. Come let us go to sermon ; which cer- tainly is a defect in us ; for true zeal taketh that of the fire, that the truh- zealous man would have all hke unto himself; and the more he hath profited in the knowledge of the truth, the more will his heart be inflamed to draw others out of ignorance unto the knowledge of the same truth with him. And what do we know but that God hath ordained us, by this or that holy course, to be the means to bring this or that man unto the knowledge of the truth ? Let us not, • Qu. ' praying '? — Ed. therefore, despair of doing good with our weak and ignorant brother, but let us hope, so long as there is any hope, that the Lord will reveal his truth unto him ; and in the mean time let us bear with his ignorance, and labour by all means to bring him to the same- mind that is in us touching the truth of Christ Jesus. And this withal let us weigh : is there any of our alli- ance, or acquaintance, or knowledge, whose eyes the Lord hath so opened that he seeth the truth in divers mysteries of the faith, but yet some things are hid from his 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 things 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 thii-d, some at the sixth, some at the ninth, some at one, some at another hour, as unto his heavenly wisdom seemeth most meet ; and his truth he doth reveal imto his children not all at once, but here a little and there a httle, as seemeth best unto him. But yet we may hope that unto such as love not darkness better than hght, unto- such as do not oppose themselves against the truth,, the Lord, that commaudeth 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 uecessaiy 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 imto- them wherein they now dissent fi-om us ; and let us labour with them to that pui-pose, according to that measure of grace that is given i;nto us. The third thing which I note is, that the apostle saith, ' If ye be otherwise minded, God shall reveal it ;' whereby the apostle sheweth 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 wherein we were haply long before instructed. Whence I observe, that in the work of the ministry 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 won- drous things of his law. And therefore it is said that when Peter had preached unto Cornelius, and them that were with him. Acts x. 44, ' the Holy Ghost fell on all them which heai-d the word.' And again it is said, that when Paul preached near unto Phihppi unto certain women that were come together, chap. xvi. 13, 14, 'the Lord opened the heart of Lydia, that she attended imto the things that Paul spake.' And often. Veh. 15, 16.] LECTURE LXV. 285 when the apostles had preached, it is snid that the Holy Ghost fell on them that hciud, and they believed ; whereby is meant that they preached, but the Holy Ghost revealed, and so their preaching was oflcctual, 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, where he saith, 1 Cor. iii. C, 7, ' I have planted, and ApoUos watered ; but God gave the increase ;' and, ' neither is he that plauteth anything, neither ho that watereth ; but God that giveth the increase.' The ministers, like God's hus- bandmen, 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 hundred fold. The ministers of Christ, they are they whom we do believe, and by whom we do obey ; but it is the Lord that, by the powerful working of his Holy Spirit, together with the word, causcth us to believe and to obey. This honour the Lord taketh unto himself, saying, Ezek. xxxvi. 25-27, ' I will pour out clean water upon you, and ye shall be clean ; yea, from all your filthiness. and fi-om all yoiu- idols, will I cleanse you. A new heart also wiU I give yon, and a new spirit will I put within you ; and I will take away the stony heart out of your body, and I will give you an heart of flesh. And I will put my spirit witliiu you, and cause you to walk In my statutes, and ye shall keep my judgments, and do them ;' this honom-, I say, the Lord taketh to himself, and this honour he will not give to any other. But here, haply, yow will ask me, if the ministers of Christ onl)' preach the word, and the Lord reserve this power only to him- self to beget us by the word ; if the ministers of Christ only teach us the way of truth, and the Spirit alone lead us into all truth, how then doth the apostle say unto the Corinthians, 1 Cor. iv. 15, ' I have begotten you through the gospel ' ? and how doth he say unto Timothy, 1 Tim. iv. 16, ' Take heed unto thyself, and unto learning ; continue therein : for in doing this thou shalt both save thyself, and them that hear thee ' ? A\Tiercunto I answer, that the things which properly belong to God are oftentimes in the Scriptures attri- buted unto God's ministers, because they are instni- ments which God useth, and whereby God worketh. So in the places alleged, ' I,' saith the apostle, ' have begotten you through the gospel ;' the apostle, because the Lord used him as his instrument to beget the Corinthians in Christ Jesus, therefore taketh that unto himself which the apostle James shewcth projierly to belong unto God, where he saith, James i. 18, that ' God of his own will begat us with the word of truth, that we should be as the first fruits of his creatures.' And in the other place, where the apostle saith to Timothy, ' In so doing, thou shalt save both thyself, and them that hear thee ;' there power of saving, which doth only properly belong unto the Lord (for it is he that saveth, and none besides him, Hos. xiii. 4), is given unto Timothy, because be was ordained the minister of Christ, whom he would use in granting repentance unto salvation. Many like places might be brought, where that which properly belongeth unto God is attributed unto God's ministers, because of the powerful operation of God's Spirit by his ministry ; but by this ah'oady spoken ye see what in the work of the ministry God doth, and what man doth : man preacheth the truth, but God only rcvealeth the truth ; man soweth the mortal* seed of the word, but God only maketh it to grow and fnictify ; man spcaketh the wonders of the law, but God only openeth our eyes that wo may sec the wondrous things of his law. This, then, should teach you so to thiuk of us a.s of the ministers of Christ, and disposers of the secrets of God, but to depend upon the Lord for the revela- tion of those hoi}' 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, Eccles. v. 1, ' When ye enter into the house of God, ye should take heed unto your feet ;' ye should take heed with what afl'ec- tion, with what devotion, with what religious desire ye come to hear the word of the Lord ; ye should 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, sm-ely, ye should wrestle well, and should not depart 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 give grace or understanding to our hearers, yet are we the ministers of Christ by whom ye believe ; we are, as it were, the conduits through whom the Spirit and the giaces of tlie Spirit are conveyed unto you : and we are his ambassadors, by whom he openeth and doclareth his holy will unto you. Yea, unto such a communion hath he joined us with him, that when Ananias had lied unto Peter, he asked him why he had bed unto the Holy Ghost. Acts V. 3 ; and that our Saviour saith, Luke x. 16, ' He that hcareth you heareth me.' To conclude this point, ' we do pray 3-ou, in Christ his stead, as though * Qu. ' immortal ' ?— Ed. 286 AIEAT ON THE PHTLIPPIANS. [Chap. III. God did beseech you througli us ;' and whatsoever good gi'ace is wrought iu you, it is God that worketh the same iu you through our ministry. Be ye, there- fore, diligent to frequent holy exercises, prepare your- selves with all holy reverence thereimto, pray imto the Lord that he will bless his holy ordinance unto Tou, hearken unto the word, not as the word of man, but, as it is indeed, as the word of God, and ' receive with meekness the word that is grafted in you, which is able to save your souls ;' for thus the Lord reveal- etli his truth, and his will unto his children ; neither are we now to look for any other revelati.'us but such as the Lord manifesteth 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 that 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 whercunto we are come,' &c. LECTUEE LXVI. Nevertheless, in thai ivhereunto we are come, let us proceed hij one rule, and lei us mind one tiling. — Philip. m. 16. l^EVERTIIELESS, in that, &c. La 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 mean- ing of the apostle iu these words. But it will not haplj' 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, in 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.e. for so far as we are come, for such grounds of the truth, for such articles of the faith and Chris- tian 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,' CTor/jh, is a military word, borrowed from the march- ing 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 hand or to the left hand, after that one rule ; let us believe and live as we are directed by that one rule of his word, under whose banner we do fight ; let us, so far as we arc come, walk as Christ Jesus hath taught us in his holy word. The same'phrase of speech is used to the like purpose where it is said, Gal. vi. IG, ' As many as walk according to this rule ;' /. e. as many as make this word of truth, this gospel of Christ Jesus, now preached and taught unto you, the rule and squai-e of their faith and life, from which they will not swerve, or turn aside to the right hand or to the left, ' peace shall be upon them, and mercv, and upon the Israel of God.' Let us proceed hij one rule, and let us mind one thing; i.e. let there be no dissensions amongst us, but let us be knit together in one mind and iu one judgment, being of like affection one towards another in Christ Jesus. For so the phrase of speech here used sig- nifieth, to a'jro (psoniii, to be of one mind, of one judgment, of one affection one towards another, so that nothing be done through contention amongst us, as it plainly appeareth both by the second verse of the second chapter of this epistle, and by divers other places, where the same phrase is used. The sum of all is as if the apostle had thus said, God will in his good time reveal his truth unto them that be as yet otherwise minded than I am. But in the mean time, till God reveal it, let us, for such gi'ounds of the truth as already we agree upon, proceed, both in faith and in life, as we are directed by that one rule of his word under whose banner we fight, not turning aside from it to the right hand or to the left hand ; and let us be knit together in one mind and in one judgment, so that nothing be done through contention among us. This I take to be the simple and plain meaning of these words. Now let us see what profitable notes we m.ay gather hence for our own use and instruction. ■The first thing which hence I note is, touching the cause of dissensions in the church of God, whence it is that there are such dissensions and divisions in the church of God, whereby the unity and peace of the church is rent asunder and broken. Not to search farther into the causes thereof than this one scripture giveth occasion, out of this scripture I note three causes of the dissensions in the church of God. The first is, because we do not with patience expect and wait till God in bis good time reveal unto us that truth which as yet is hid from our eyes. For such often- times is our inconsiderate headiness, that if we seem Ver. Hi.] LECTURE LXVI. 287 unto ourselves to apprehend this or that point of doc- trine, through the suggestions and persuasions of this or that man, by and by we adventure the defence and maintenance thereof, though Paul have preached, though the church of God have believed otherwise. Wo look not what it is that the church hath received, hut what it is that wo have apprehended ; or, if wo do, rather we strive to bring the church to that which we have apprehended, than wo will yield unto that which the church indeed hath received; and howsoever that wo teach may hazard the peace and quiet of the church, yet will we not stay ourselves, and expect till God may farther reveal his holy truth unto us. And this hath been heretofore, and is at this day, one great cause of division and dissension in the church. I might instance in divers heresies wherewith the church hath been troubled, and which have in part been caused because the authors thereof would not wait till God should reveal the truth unto 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 of the Millenaries and the Montanists as he was, neither had troubled the church therewith so much as he did. And if 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 dissensions than we are. The second cause of the dissensions in the church of God is, 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, whereon we do agree, we will be flinging 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 Christ were come unto that, that they believed the resurrection of the dead, and that they acknowledged justification by the righteousness of Christ, yet then they proceeded not by one rule in these things, but some denied the resur- rection of the dead, of which sort were Hymeneus and Philetus, 2 Tim. ii. 17, and some taught that unto Christ there must be joined the works of the law, to ho 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, that we profess that predestination unto life is not by foresight of faith or works, but by the alone good pleasure of almighty God ; that the children of God cannot finally fall from faith or grace ; that the children of God may and ought to assure themselves of their salvation ; that it is not in man to save him- self if he will; that Christ hath freed us from the pains of hell, by sufiering the pains of hell for us. And if we shall not proceed by one rule in these things, hut one leap out from another, what else can follow but great dissensions in our churches '? And is it not a cause of many dissensions bctwkt the Romish Church and us, that wo do not both proceed by one rule in that whereunto we are come ? Wo are como to this, that wo agree in the articles of the Christian faith, that we both believe iu tho Trinity, that we both be- lieve one catholic and apostolic church, that we both acknowledge one baptism for tho remission of sins, that wo both look for the resurrection of tho dead and tho life of the world to come. And yet what dissen- sions betwixt us and them even about these things ! And why ? Because they do not proceed by one nile of the holy word of lifo with us, but they fly out into traditions, councils, fathers, decretals, constitutions, and legends, and keep no order with us iu marching along after the prescript rule of our general Christ Jesus. The third cause of the dissensions in the church of God is, because we do not all mind one thing ; for such oftentimes is our waywardness, that, when in tho substance of the doctrine we agree with the church, yet will we pick a quarrel either at the professors of tho 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 Korali, Dathan, and Abiram in the congregation of Israel. And whence was it ? They could not abide iVIoses and Aaron, but took exceptions against them, saying. Num. xvi. 3, ' Ye take too much upon you, seeing all the congregation is holy, every one of them, and tho Lord is among them; wherefore, then, lift ye up your- selves above the congregation of the Lord ?' What contentions likewise were there in the church of Corinth, and how did they one swell against another. And whence was it ? One held of Paul, another of ApoUos, another of Cephas, another of Christ, 1 Cor. i. 12 ; one would pray and prophesy bare-headed, another with his head covered, chap. xi. 4, and when they came unto the Lord's supper, one was hungry, and another was drunken, ver. 21. This distraction in mind and judgment bred among them so great dis- sensions, 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 in judgment. And this at this day is the cause why the Brownists and Baroists separate themselves from our assembhes, and making a schism and division, will not present them- selves in our congregations. They do not charge ua with corruption of doctrine, but because of some things in some ceremonies, and in our outward disci- pline, they cannot, they say, bo 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. Tho first, because, in things that are not yet revealed unto us, we do not with patience expect and wait till God in his good 288 AIRAY ON THE PHII.IPPIANa [Chap. III. time reveal nnto us that truth which as yet is hid from our eyes. The second, because, in things that are revealed unto ns, we do not proceed by that one rule of his word under whose banner we fight, but fling out some of us into traditions, decretals, constitutions, legends, and the like. The third, 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 second 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 remedies, according to the number of the causes, are three, each sore requiring a salve, and each cause of dissension standing in need of a remedy against it. The first remedy against dis- sensions, caused by not waiting till God reveal things not yet revealed, is, when any truth is not yet revealed unto us, with patience to wait till God in his good time reveal his holy truth unto us. For this we know, that he who prayed thus unto his Father, ' Sanctify them with thy truth, thy word is truth,' John xvii. 17, and was heard in the things which he prayed for, will reveal his truth unto us, so far as shall be necessary for us. But in the mean time either we should so speak of the things that are not revealed unto us, as submitting that we speak unto the judgment of the prophets, as the apostle willeth, 1 Cor. xiv. 32, or else we should hold our peace, and hearken unto him unto whom God hath revealed his truth, as the same apostle willeth in the same place, saying, ver. 30, ' If anything be revealed to another that sitteth by, let the first hold his peace.' A rule to the practice whereof the apostle seemeth unto me to exhort where he saith, Rom. xii. 3, ' Let no man presume to understand above that which is meet to understand, but let him understand according to sobriety, as God hath dealt to every man the measure of faith.' For he which will seem to understand before it be revealed unto him, how doth he understand according to sobriety ? How doth he not understand above that which is meet to understand ? But the apostle would have every man to understand according to sobriety, and no man to understand above that which is meet to understand, and consequently would have all men with patience to wait till God shall reveal that unto them which as yet is hid from their eyes, ti the practice of which rule, if we would be as careful as we are skilful in the knowledge of it, many of us, the church should be fi'eed from dissensions wherewith it is troubled. As many of us, therefore, as love the peace of Zion, in the things that are not yet revealed unto us, let us with patience expect till God in his good time reveal them unto us ; and in the mean time, let us either sub- mit that we speak unto the judgment of the prophets, or else let us hold our peace, and hearken unto them nnto 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. For, as the apostle saith. Gal. vi. 16, ' As many as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God.' \Vhence it is clear that so we have 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, chap i. 9, ' If any man preach unto you otherwise than that ye have received, let him be accursed.' So that as the Lord commanded Joshua, chap. i. 7, we may ' not depart or turn away from it to the right hand or to the left.' To this purpose also is that of our apostle, Rom. xvi. 17, where he saith, ' I beseech you, brethren, mark them dihgently which cause division and oflences, 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. ^Tience 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 con- veniences, Chiistian 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, lot 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 plenteous- ness within our palaces ; so shall we see Jerusalem in prosperity all her life long. The third remedy against dissensions caused by distraction in mind and judgment, is, all to mind one thing, to be knit together intone mind and judgment : a remedy which the apostle often prescribeth, to re- press such dissensions as arose in the churches that he had planted. ' I beseech you, brethren,' saith he, 1 Cor. i. 10, ' by the name of our Lord Jesus Christ, that ye all speak one thing, and that there be no dis- sensions among you ; but be ye knit together in one mind and in one judgment.' He would have no dis- agreeing in words amongst them, because that engenders Ver. 16.] LECTURE LXVI. 289 dissension of mind, and so repugnancy of judgment, which is the mother of schism and heresy. In a word, he would have no dissensions amongst them, and therefore he would have them all speak one thing, he would have them knit together in one mind, and in one judgment. And as here he beseecheth the Co- rinthians by the name of Christ Jesus, tbxt they mind one thing, so in the epistle to the Romans ho maketh a most earnest prayer unto God for them, that they might be like-minded one to.vards another. ' Now,' saith he, Rom. xv. 5, G, ' the God of patience and consolation give you that ye be like-minded one towards another, according to Christ Jesus ; that ye with one mind and with one mouth may praise God, even the Father of our Lord Jesus Christ.' So necessary he thought the consent of minds and judgments, and such a notable remedy he thought it to bo against all divisions and dissensions, that he poureth out his most earnest prayer unto the Lord, that he would work in them this consent of minds and judgments, 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, Philip, iv. 2, he prayeth Euodias, and beseecheth Syntvche, that they be of one accord in the Lord. For otherwise, if we be like- minded, but not according to Christ Jesus, if wc 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 con- demned 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 de- liver to us Barabbas ;' 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 accord- ing 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 wc should, they whose dissensions are so noto- riously known, between their Franciscans and Domi- nicans, their Thomists and Scotists, their Canon- ists 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 judgment 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 noonday. 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 bo like-minded one towards another according to Christ Jesus, that with one mind and one mouth wo 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, ' in that whereunto we are come, let us proceed by one rule,' &c., which sheweth, 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 en- courage 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 bo puffed up in themselves, or to contemn them that are weaker because they arc 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 fighting 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 wo 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 ba 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, Mat. ix. 2t3, ' If thou canst believe, all things are possible to him that believeth ;' yet he fainted not, but holding on a good course he said, ver. 24, ' Lord, I believe, help mine unbelief.' And our holy apostle knew right well how strong ho 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, that ho might win the weak, and gain them unto Christ, 1 Cor. ix. 22. 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. 290 AIRAY ON THE PHILIPPIANS. [Chap. III. Let no man, therefore, be discouraged or faint because he is weak and unable to run with the fore- most. 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 lan- tern unto his feet, and a light unto his paths, to du-ect his going in the way of his commandments. To have sti-ength to run with the foremost is a gi'eat grace of God, and to be sought after by all manner fofj prayer and supplication in the Spii-it. But if thou walk for- ward 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, there- fore, 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 wav. LECTUKE LXYII. Brethren, be followers of me, and look on them ithlch iralk so, as ye have ks for an ensample. —Philip. III. 17. For many iralk, &c. NOW the apostle goeth forward, and having before proposed his own example unto the Phihppians, thereby both to instruct their understanding in mat- ters 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 judgments in the truth, and to .follow after Christian perfection in all holy conversation of their life. Here, then, first, we have the apostle's exhortation unto the Philippians ; secondly, certain reasons to move them to heai'ken unto his exhorta- tion ; the exhortation in these words, ' Brethren,' &c. ; 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, ev/j,/j,i/j.r,rai ; which may have a double meaning, either that they would all, with one mind and with one heart, jointly together follow his example, or else that, as other chm-ches which he had planted in the faith followed his example, so they 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 bo minded, and seen him to walk, so he would have them to follow him in wholesomeuess of doctrine, and integrity of hfe. He knew that examples, as ordinaiily they are wont to do with men, might much prevail with tliem. Lest, therefore, they should haply be drawni away by the examples of the false teachers, having, it may be, a gi-eater show of holiness in their life than they had soundness of judgment in the truth, he drawcth 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 haply excep- tion 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, {exo-s/ri, as unto the mark whereat ye shoot) which walk so, so soundly gi'ouuded in the truth, and so earnestly endeavouring after Christian perfection in this hfe, as ye have us for an ensample, in whose doctrine is nothing but pure, in whose hfe is nothing but holy. So that he allows them to follow the example of other than him- self, but withal he doth not leave it unto then- 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 tnily say, he walks so, he embraceth the same truth, and ordereth his whole life as our apostle did. The sum, then, of his exhortation is as if he had thus said. Brethren, ye have hoard and know how I am minded towards the truth, and how I follow hard towards perfection in my Hfe. Be ye foUowers 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, shewing themselves an ensample of good works, with uneorrupt doctrine, with gi-avity, integi-ity, 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 Chi'ist. '\Miich 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 Phihppians 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 com'se of om- Chi'istian walking, we are to Ver. 17.] LECTURE LXVII. 291 follow the example of such as by their holy walking shew plainly that they have been brought up in the school of Christ, nnd that they are the faithful chil- dren 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 Uke, whether the thing be good or evil. We see the mani- fold examples of hoh" 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 Chris- tianity, or in the paiticular 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 om- use, that we might so walk as we have them for examples ? For, as the apostle faith, Rom. xv. 4, ' whatsoever things were written aforetime, were written for our Icai-ning.' The prince in Josiah, the counsellor in Hushai, the rich man in Abraham, the poor man in the Shunamite, the gi-eat officers of great men in the eunuch of Candace, the queen of Ethiopia, the captive in Daniel and the three chiklren, the banished in Joseph, the afflicted in body or goods in Job, the soldier in Cornelius, the mer- chant in those merchants that holp to build the walls of Jerusalem, the artificer in those that wrought in the work of the temple, the husbandman, and those that are occupied about cattle, in Xoah and the patri- archs, women in Sarah and those that are mentioned in the Acts, the magistrate in Moses and Joshua, the ministers of Christ in the apostles of Christ, have notable examples after which they may walk, and be directed in their several Christian duties. No course of life, no state of calling, no condition of either sex, but may have examples in the word for all holy dii-ec- tion in every holy course. And if we look even into our own times wherein we live, wc shall not hear of that duty enjoined unto us, but we shall hear or see those that have, to their high praise both with God and men, performed it before us. This, then, we must know, that these examples, both old and new, are in this manner set before our eyes, to the end that we might be led thereby unto those Christian duties which the Lord our God requireth at our hands, which make profession of his glorious gospel. For of this we may be sure, that if the multitude of holy examples where- with we are beset, shall not prevail with us to do the like, they shall assuredly be so many witnesses against us, to the increasing of our condemnation. Now, herewithal, we must note, that the life of such holy saints 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 of all the saints of God, were they never so holy, never so dear in God's sight, but they have had their blemishes in their hves, bud- ding out of that natural corruption which they drew from the loins of our first parents. Noah, that preacher of righteousness, is noted, for drunkenness ; just Lot with incest ; Abraham, the father of the faithful, with lying ; Isaac, the seed promised by God, with the same fault ; Jacob, that wrestled with God and prevailed, with the same fault ; Joseph, preserved from many dangers by God's providence, with profane swearing ; Moses, unto whom God spake face to face, with mimnuring; David, a man after God's own heart, with mm-dcr and 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 justl}- bo 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 om- steps, is the mle of om- life. All examples of men, if they be looked into, will be 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. lu 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 foUow the example of them than thoy foUow the example of Christ. So the apostle teacheth us, where he saith, 1 Cor. xi. 1, ' Be ye followers of me, even as I am of Christ.' K, then, Paul be exalted through the abun- dance 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 dcnicth him before men he will also denj- 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, patient in trouble as Christ was, ready to forgive as Christ was, be earnest in praj-er as Christ was, if they go about his business that sent them as Christ did, in these and the hke, wherein the}- follow Christ, wo are to follow them. The second rule to be obseiTcd in the imitation of the saints of God ; that wc follow them not 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 ver\- absurd ; as to follow him in fasting forty days and forty nights, in walking npon the seas, in causing the surging waves to cease with his word, in cleansing the lepers, raising the dead, and the like, whereby he shewed himself to be the true Messiah ; and so Ukewise to follow Abraham in offer- ing up of his son Isaac, to follow Moses in smiting the stony rock, that waters may run in dry places, to foUow the apostles in preaching from city to city, and not to settle in any one place, were an imitation ao 292 AIRAY ON THE PHILIPPIANS. [Chap. III. foolish as that it should want all ground of reason and warrantice. And therefore, when James and John said unto Christ, ' Wilt thou that we command that fii-e come doiSTa from heaven, as Elias did ?' Christ rebuked them, and said, ' Ye Icnow not of what spirit ye are,' Luke is. 54, 55 ; as if he should have said, Elias did so indeed, but _ye are not herein to follow Elias. We are therefore to observe what they did by peculiar office, authority, or commandment, and not to labour to follow them therein, and what they did generally as Christians, and therein to follow them as the.y follow Christ. The third rule to be observed in the imitation of the saints of 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, and 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 imi- tation ; but to love one another as David and Jona- than 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 ; to clothe 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 om'selves therein day and night, as David did ; to serve the Lord with fasting and prayer, as Anna did ; to sit down at Jesus's 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 hke things, as in believing that faith is imputed unto us for righteousness, as it was to Abraham, Eom. iv. 23 ; in suffering affliction for Christ his sake, 1 Cor. iv. IG ; in not seeking private profit, but the profit of many, that they may be saved, chap. xi. 1 ; in labom-ing carefully, and not walking inordinately, 2 Thes. iii. 8 ; in following after per- fection 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 groat princes and councillors, whom it were to be wished that they were like unto good Josias and faith- ful Hushai ; our rich men, do they not more resemble that rich man in the gospel, Luke xvi., that was clothed richly, and fared delicately evei-y day, but never regarded poor Lazarus, that lay at his gate full of sores, begging some crumbs that fell fi-om his table, than Abraham ? The poorer sort, do they not more resemble those four lepers that first entered into one tent, and spoiled it, and then into another, and spoiled it, 2 Kings vii. 8, than the good Shunamite ? Our artificers and tradesmen, do they not more resemble Demetrius and his company, mentioned in the Acts, six. 24, that made more account of theii" gain, and of their bellies, than of Paul, of the preacher, or of the preaching of the word, than those that ^\Tought in the work of the temple ? Our countrymen, and they that are occupied about their cattle and their gi'oimds, do they not more resemble those that could not dis- cern between their right hand and their left hand, Jonah iv. 11, that had no knowledge in the ways of God, or the things that belonged unto their peace, than Noah or the pati'iarchs ? Oiu- magistrates, do they not more resemble those of whom Solomon spoaketh, Prov. xxix. 2, that when they rise up men hide themselves, when the}' bear rule the people sigh, than Bloses or Joshua ? Our ministers, do not thej- resemble more those of whom the apostle saith, Philip, ii. 21, 'that thej' sought then- own, 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 than the best. For if it be so that haply we do look at the examples of the saints of God, what do we ? For examples of the saints of God, mentioned in the word of God, either we say that they ai-e only to be wondered at, but not to be imitated, or else we follow them in the things wherein we ought not. If Samson say. Judges xv. 11, 'As they did unto mo, so have I done unto them,' by and by we persuade om-selves that we may lawfulty be revenged of om- enemies. If Elisha curse them that mock him, even unto the death, and tearing in pieces by bears, 2 Kings ii. 21, by and bj' we think we have a good defence for us if we cm-se those that ^\Tong us even unto hell. And if Moses or Jeremiah draw back the shoulder when the Lord calls them, 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 only to be admired, but not to be imitated, or if we do imi- tate them, it is either in the things that we should not, or as we should not, only looking unto some thing which they did, but not considering the manner, or the cause, or some other circumstance of doing that they did, or that they sinned in that they did. Again, for examples of such of God's saints as live among us, and whose practice we may see daily before our ej'es, when we are told of them, we scorn that their actions should be precedents for us to follow ; yea, such is our corruption, that oftentimes we are not ashamed to say. Do such and such men favour such a godly work, further such an holy action, coun- tenance such a religious exercise, we will hinder it, we will cross it, we will crush it, or else we will take the foil ; na}-, to let them sec and know how httle we care Veh. 17.] LECTURE LXVII. 293 to be like them, doth masking when there should be mouniiiir; for the bea\-}' hand of God upon us grieve them, doth swearing and profaning of tho Lord's day grieve them, we will do these tliiugs the rather to despise* them. If they be men fearing God, eschew- hig evil, and doing the thing that is good, wo will have some exception against them wherefore wo will not follow their example ; and commonly wo will brand them with the name of austere and precise men, and then will we be so far from following their example as that we will both cross w-hat good they intend if we can, and besides we will grieve them either by our- selves 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 othei-wise, as already we have heard. Yea, a gi-eat 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. Lot us therefore be thankful unto our God for them, and to testify our thankful- ness let us always remember them, and in our Lives follow the holy practice of them. For for that purpose were they wi-itten, which are commended in holy Scrip- ture unto us. And, as I tolJ 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 bo so many witnesses against us, to the increasing of our just condemnation. Thus much of this note. The second thing which I note is from the person of hiui that exhorted the Philippians, which was Paul their apostle, who had taught them tho truth in Christ Jesus, and had walked in all holy conversation amongst them. AMience I observe that the ministers of Christ are not only to teach the truth of Chiist Jesus with uncorrupt doctrine, with gi-avity, integrity, and with the wholesome word which cannot be reproved, but withal to be such examples unto their flocks as that they may sav- with tho apostle, ' Be ye followers of me, and of such as walk so as ye have me for an example.' This our apostle required of Timothy, 1 Tim. iv. 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. ii. 7, 8, 'Above all things shew thyself an example of good works, with uncorrupt doctrine, with gi-avity, integrity, and with the wholesome word which cannot be reproved, that he which withstandeth may be ashamed, having nothing conceniing you to speak evil of.' And that which the apostle required of Timothy and Titus, and in them of all the ministers of Christ, that the apostle requireth of all, where he saith, 1 Pet. v. 2, 8, ' Feed the flock of God which * Qu. ' despite' ?— Ed. dependeth upon you, caring for it, not by constraint, but willingly ; not for filthy lucre, but of a ready mind ; not as though j'e were lords over God's heritage, but that ye may be ensamples to the flock.' And this the very names given unto them in the holy Scripture requireth of them, in that thej- arc called a city set on a hill, that is looked unto far and near ; lights that must shine before men by good works, shepherds that must feed by the word and by example, guides that must direct by the wholesome word of truth and by hohness of life, watchmen that must not fail to give warning, both by doctrine and by Hfe, &c. Yea, the diversity of the dispositions of their flock requireth this of them. For though Lydia attend unto the things which Paul speaks, and hearing bclievcth, though some receive instruction bj- hearing the holy word of life, yet must they generally be drawn on, both by the wholesome word and by example of an holy life, or else they will profit but little, or nothing at all. For so it is gene- rally, that the minister's life and behaviour is regarded as much, if not more, as his doctrine. And doth not reason itself require, that, as the knowledge of God's will is lii'st revealed imto them, and by their ministry unto the people, so they should be the first and most forwai'd in the execution of every Christian duty, to the end that it may appear that they teach others no course 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, re- quireth this of Christ his ministers, that they feed the flock of God which dependeth on them, both by the holy word of truth, and likewise by holj' example of hfe. And doing thus, their example of life, of all others, that Ute with us, ought to be followed. The sheep, of all others, ought to hear their pastor's voice, and they that ai'e to be led in the way are to follow, of all others, them that ai-e appointed to be their guides, when their shepherds and their guides shine as holy Ughts before them, and hold out the word of hfe unto them. Exception, I know, will easily be taken, and I wish 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, j-et do more hurt by their lewd and wicked example of life in one year than their doctrine will 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 than thus they should have opened men's 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 294 AIRAT ON THE PHILIPPIANS. [Chap. III. and unlearned beasts go, and leave them to their judg- ments that run before they be sent, — though, I saj-, they shall say in that day, ' Lord, Lord, have we not prophesied and preached in thy name ? ' yet shall it be said unto them, ' I never knew you ; depart from me, ye that work iniquity,' Mat. vii. 23. Whatso- ever they preached, if they wrought iniquity, they shall not be able to stand in the judgment, nor in the con- gregalion of the righteous. But, beloved, it standeth you upon to look unto it how 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 oflend in example of life, whenas 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's Beat, Mat. xxiii. 8, and to do as he saith, though thou may not do as he doth, if he say well, and do not ac- cordingly. It is his doctrine, not his life, that thou must look unto. Oh, 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 thou wilt venture as well as he, and do as he doth, how bad soever it be. Well, dally as thou list in a matter of no dalliance. If when he saith well and doth ill thou care not what he say, but do as he doth, thy blood shall be required at his bands, but thou shalt die in thy sins ; and see thou what thou hast gained by thy dalliance. I wish indeed that no such exception could justly be taken against the doctrine or life of any in the ministry. For certainly such as, both by the wholesome word and by an holy life, preach unto the people, be the holy ministers whose labours are found fruitful. But if their life be not agi-eeable to their teaching, do ye take heed how ye neglect the word of salvation preached and taught unto you. And they, whomsoever the Lord hath blessed with such teachers as go in and out before them in soundness of doctrine, and holiness of life, let them take heed how they follow not their ex- ample, and hearken [not] unto their voice. If ye shall closely and cunningly seek their disturbance, to with- draw j-ourselves from the light and easy yoke of hearkening unto them, and following them, your judg- ment shall be just, whatsoever it shall be. But blessed shall ye be if ye hearken unto their voice, and so walk as ye have them for an ensample. LECTURE LXVIII. For many walk, of uliom I have often told you, ami now tell i/ou weepiny, that they are the enemies of the cross of C/iWs/.— Philip, "ill. 18. NOW follow the reasons to move the Philippians 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, &c. This is the first reason which the apostle useth to move the Philippians to hearken nnto 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, thej' 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, that the}' are the enemies of the cross of Christ ; 2, that their end is damnation ; 3, that their god is their belly ; 4, that their glorj- is to their shame ; 5, that they mind earthly things. In that he saith, ' many walk,' he signifieth the more danger of tbem 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 them weeping, he signifieth both his own entire afl'ection 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 their 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 right- eousness and salvation, they made the cross of Christ to be of no efl'ect, and abolished the work of our re- demption by Christ Jesus. For, as the apostle saith. Gal. ii. 21, ' if righteousness be by the law,' which these men taught, ' then Christ died without cause.' In life, for that they would not sufl'er 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 sufier persecution for the cross of Christ, the smart whereof they felt that sincerely preached Christ crucified ; in both these, I say, they shewed Ver. 18. J LECTURE LXVIII. 295 themselves to be enemies nnto the cross of Christ. Again, in that he uoteth their end or reward for the recompense of such their walking to be damnation or destruction, ho significth 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 signilieth what principally they respected in preach- ing 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 there- fore as the}' 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 bo their shame, he significth 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 under- stood. Lastly, in that he noteth them to ' mind eiirthly things,' he sigiiifieth their study and delight, and all their aftections 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 if 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 this example, and the example of such as he was ? Because many walked to and fro, which sheweth that they might easily fall upon those which were bad, being many, of whom he had told them often ; which sheweth, as his care, so the greatness of the danger, if they should fall upon them and follow them, and of whom now when he wrote this epistle to them he told them weeping, which shews, as his afl'ection towards them, so his grief, that either there should bo 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 sheweth that they seek their own, and not that which is Jesus Christ's ; ' whoso glory is to their shame,' which sheweth the confusion that shall come upon that estimation which they seek after amongst men ; ' which mind earthly things,' which sheweth their worldly minds, and earthly cogi- tations : every of which several points ought to stand for a reason with tho Philippians, to move them to hearken to his 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 wo 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 begin- ning 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 sheweth his own continual care over them, and likewise tho 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 tho great care which ought to be in the pastor over tho 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 BO. For, as we read, he ceased not to tell his dis- ciples of ravening wolves, of such as would deliver them up to the councils, and would scourge them in theii' synagogues ; of being baptized with his baptism ; he ceased not to warn them to beware of the scribes and Pharisees , to beware of the leaven of the pharisees, to lake heed and beware of covetousness. Our holy apostle likewise, as a follower of Christ, professeth unto the Ephcsians, Acts sx. 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 chui'ches 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 eusamplo '? It may not grieve them to tell their people often of such kind of men, and.'such manner [of] 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 teU j"ou 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 grievousuess of the sin, causcth us so often to urge it, and to beat upon it. Do we, then, often tell you of profauiug the Lord's day, of negligence in coming to this and the Uko places to hear the word of the Lord, of giving yoiu' members weapons of un- righteousness nnto sin, and the like ? Do we often warn you to beware of those that compass sea and laud 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 mer- chandise of your souls ; of those that live at ease in Sion, and put far from them all remembrance of the evil day, and the like '? Assure yourselves the danger is great if ye do nut hearken ; and the punishment of 296 AIRAT ON THE PHILIPPIANS. [Chap. III. your sin lieth at your door, if you reform not that sin, ■wliatsoever it be, whereof ye are so often told. Look well, therefore, unto it, whensoever ye ai-e often told of anything to be reformed, and think not with your- selves that it is but a small matter, and that there needs not half so much ado about it, but persuade yourselves that it much concemeth you to redi-ess it. And whether it be for any manner of thing to be refonned, 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 reformed or avoided, may put you in mind of that natural con-uption 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 ofl' from day to day, and with the sluggard to say, ' Yet a little sleep, a little slum- ber, a Uttle folding of the hands to sleep,' Prov. vi. 10. But let us know that this is a part of natm-al con-up- tion, to stand in need so often to be told, or not to hearken when we are told so often. Let us, there- fore, shake off this corruption, and either let us not need so often to be told of anji,hing, or at least when we are so often told, lot 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 reformed or avoided, so is it our duty to hearken and obey when we ai'e 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 aU 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 sheweth 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 gi'eat and godly affection which ought to be in the pastor towards his people, even so gi'eat 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 di'a^Mi into any sin or eiTor by any that are othei-wise than 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, when by his disobedience he had provoked the Lord to anger against him, 1 Sam. xv. 35. We see how the pro- phet Jeremiah, chap. ix. 1, wished that his ' head were full of water, 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 place, chap. iv. 19, he crieth, ' My belly, my belly ! I am pained even at the very heart ; 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 battle.' We see how our blessed Saviom- beheld the city Jerusalem, and wept for it, saying, Luke xix. 41, 42, ' Oh, if thou hadst even known, at 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, i! Cor. ii. 4, that in great affliction and anguish of heai't he wi-ote his foimer epistle to the Corinthians, with many tears, caused no doubt partly by their divisions and dissensions, and pai'tly by that incestuous person. And such should be the zealous and ardent affection of all faithful pastors towards their people, and to- wards God's chm'ch, 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 thi-eatenings and their exhortations with their tears, in token of their tender aflectiou and great com- passion towards theii- people, and towards the church. And should we, men and brethren, mourn for you, and should you give place to the devil, and to such his wicked instruments as seek to drown j'ou in perdition ? Should we be grieved at ihe heart for you, and should ye walk on in the counsel of the ungodly, and stand in the way of sinners, and sit in the seat of the scornful ? Should we be touched in our souls that our labour should be in vain amongst j-ou ; and should ye go on in the wickedness of your ways, drinking iniquitj- hke water, and di-av.-ing on sin with cords of vanity as it were with cart-ropes ? Nay, beloved, by this our duty, learn ye your duty. For if we ought to be thus affected towards you, then bethink your- selves well how ye ought to be affected in yourselves. Surely if it should wring tears fi'om our eves to see you sort yourselves with the wicked, and to suffer yourselves to be di-awn away with their error, it should make j'ou to water j-om- couch with tears, and to miugle your drink with weeping. If it should touch us in our souls to see you give yom- members weapons of unrighteousness unto sin, and to serve sin in the lusts thereof, it should fill your souls full of heavi- ness, and plunge j-ou in 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 Saviom- Jesus Christ, to be yet again entangled therein and overcome, it should vex 3'ou even unto the death, and cause j"ou to pour out your souls unto the Lord in the bitterness of your spirit. Whatsoever it is concerning you should grieve us, should much more Ver. 18] LECTtTRE LXVIII. 297 cause yon to mourn in sonl, and to be troubled in your spirits. For what is it that doth or should cause us to mourn for you, and to bo lull of heaviness for you ? Our desire is to present you holy and un- blameahle in that day. And here is our grief, that you sulfur 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 gi-ieved, no doubt, then, Noah, that preacher of righteousness, that the people in his time so provoked the Lord to anger by their cruelty and wickedness. Gen. vi. ; but they regarded not his grief, and therefore the Lord ' brought in the flood upou the world of the ungodly.' Just Lot vexed his righteous soul with the uncleau con- versation of the wicked, and with their unlawful deeds. Gen. six. ; but they regarded it not, and when he told them of God's judgments, he seemed, even to his sons-in-law, as though he had mocked ; and therefore the Lord rained upon them tire and brimstone, and destroyed them. Jeremiah was in great anguish of spirit for the rebellion of the stiff-necked Jews ; but they regarded it not, and therefore the Lord delivered them into the will of their enemies, and they that hated them were lords over them. Take heed, then, how ye regai'd it not when yom- pastors are grieved on your behalf ; take heed how ye make light of such sins as they gi'ieve to see you defiled withal, but rather soitow for them, that their soitow may be turned into joy, and your joy may be full, even both yours and theirs. In then- joy over you, ye have just cause of rejoicing, and in their grief for you ye have just 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 gi-ieve for you, for that shall be your grief. Again, hence I observe a notable comfort for the faithful 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 renowned for many gi-ent miracles which he wrought, yet laboured in vain with many which he taught, insomuch that the considera- tion of them with whom he laboured so much, with so little 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 upou them 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 evermore. Give, therefore, all diligence that we may rejoice in the day of Christ, that we have not run in vain, nor laboured in vain amongst you, for that will be profitable for you. Labour that we may ' give accounts for you with joy, and not with grief, for that will be unprofitable for you,' lleb. xiii. 17. Let us have mutual joy one of another, and let our joy be in the Lord. The third thing which I note is, that the apostle saith, that ' many walk up and down which are the enemies of the cross of Christ ;' whereby the apostle signifieth the great danger that there was of them, because they were many ; for that it would be bard for the Philippians not to light on some of them, and to be seduced by them, unless they should diligently look on him, and such as he was. \Vhence I observe, that it is not always safe to follow a multitude, but commonly rather dangerous ; for. Mat. vii. 18, 'many there are that go in at the wide gate, and walk in the broad way ;' but it is dangerous to follow them, for ' the way leads to destruction.' And again our Saviour hath told us. Mat. xxiv. 5, that ' many should come in his name, and deceive many.' Yea, commoulj' the multitude is the worst. What were the rest of the old world besides Noah and his family ? Ten bad been but a small number of righteous men to have been foimd in the great city of Sodom ; yet were not ten found there. How often were all the multitude of the Israehtes ready to stone Moses aud Aaron ! But one Elias unto four hundred and fifty of Baal's prophets, but one Micah unto lour hundred fidse prophets ; and how often doth Paul complain that, a great door aud effectual being opened unto him, he had many adver- saries ; that there were many which made merchandise of the word of God, many which were disobedient, and vain talkers, and deceivers of minds ! How often doth John complain of many antichrists, many false prophets ! Nay, in what age hath not the httle flock of Christ lived in the midst of a naughty and crooked nation, beset with a world of wickedness and wicked men '? ■\\'Tiere Christ hath his church, there the devil hath more than a chapel, even five hundred spiagogues his instruments to work his will so far as they can. So that if we follow the most, we shall commonly fol- low the worst. A good hold, then, have they of it, that make this to be one of the notes of theii- church. Clu-ist calls his church a little flock, and Isaiah calls it a httle remnant, and Jeremiah a small seed. But well may she stand on her multitude that hath made all nations drunken with the wine of the wTath 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 than 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. xxiii' 298 AIR AY ON THE PHILIPPIAXS. [Chap. III. 2, ' Thou slialt not,' saitli lie, ' follow a multitinle to do evil, neither agree in a conb-oversy to decline after many to overthi'ow the tnith.' And oiir apostle here tells us, that manj' 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 ; nor how many walk in this or that way, but what the way is wherein in 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 be- fore the beast and worship him, 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. Oh, but I shall make myself odious if I single out myself from the rest, and pre- vail never a whit. Yea, but good prophet Michai;\h stood upon no such points, but that though he should, by standing single against four hundred false prophets, become odious unto Ahab the king, and all the pro- phets, and not prevail, yet he spake the tnith, 1 Kings sxii. Here I have a good example ; I must walk as I have him for an ensample. And so, generallj', let us not look how many do thus, or how we may prevail, if we single ourselves, but let us do as we ought, what- soever come of it, and howsoever all do otherwise. Et hoc scimims, fortiorem esse qui pro nobis est, qiiam qui contra tws sunt omnes. ' And this let us know, that he is stronger who is for us, than all they who arc against us.' LECTUEE LXIX. Tliat they are the enemies of the cross of Christ, ivltose end is damnation, ithose god is their belli/, dx: —Philip. III. 18, 19. 11HUS far we have already proceeded in this first reason of the apostle, 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,' &c. Now follow the five notes whereby the apostle de- scribeth 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 Chi'ist ; 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 foUow him, and to walk so as they had him for an ensample. Now the apostle caUeth them the enemies of the cross of Christ in two respects. (1.) Because by m'ging the necessity of cii'cumcision, 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 om- redemption by the blood of Christ Jesus. (2.) Because they would not sufl'er persecution for the cross of Christ, and there- fore 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 Chinst his cross, and redemption by his blood, and likewise in life, following after carnal seciu'ity, and avoiding persecution for Christ crucified, they shewed themselves to be enemies unto the cross of Christ. Hence, then, I observe who they be that be the enemies of the cross of Christ, namely, they that in their doctrine detract from the merit of Christ his cross, and the work of our redemption by the blood of Christ Jesus finished upon the cross ; and they like- wise 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 to the cross of Christ. For, touching the fii'st sort of men, must not they needs be counted the enemies of the cross of Christ, that in their doctrine make the cross of Chi'ist to be of none eti'ect ? And do not they in their doctrine make the cross of Christ to be of none effect, that teach righteousness, redemption, or salva- tion to be any otherwise than by the only merits of Christ his cross, and faith in his blood ? The apostle saith, Gal. ii. 21, ' if righteousness be by the law,' that is, 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, ' then Christ died without a cause, and in vain.' For to this end, as the apostle sheweth, Rom. viii. 3, 4, ' God sent his Son in the simihtude of sinful flesh, and for sin, condemned sin in the flesh, that the righteous- ness of the law might be fulfilled in us ; ' where the meaning is, that therefore Chi'ist 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 fi'om death. For if we had been able to purchase righteousness by oiu' ovra works, or to save om* souls fi'om death, then what needed Chi'ist 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 anything that we can do, they make the death of Chi'ist and his resurrection, his -victory, his kingdom, his gloiy, him- self, unprofitable, and of none effect, and so are ene- mies of the cross of Christ. So again the apostle saith. Gal. v. 4, ' Ye are abolished from Christ, who- soever are justified by the law, ye arc 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 Ver. 18, 19.] LECTURE LXIX. 29» Christ, and have no part in the death and resurrection of Christ, that seek to bo made righteous, or to piu'- chasc salvation by the works of the law. Whereupon again it followcth, that thoy that toadi rigbtoousncss or salvation to be by the law, make Christ unprofitable, and aboUsh the merit of our redemption by his blood, aud so in their doctrine are enemies unto the cross of Christ. Will ye, then, know who thi^y are that are the enemies of the cross of Christ at this day, that ye may not fol- low them, or walk as they do ? Mark, then, who they ai'e that in their doctrine are injurious to the cross of Christ. Who are they that teach, that we are justi- fied 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 ai-c forgiven by bulls, and pardons, and pilgrimages, and not by the alone blood of Christ Jesus ? 'Who are they that teach propitiatory sacri- fices for the quick and the dead, other than that one sacrifice of Christ Jesus once otfcrcd upon the cross, whereby he hath obtained eternal redemption for us ".' Who are they that teach invocations unto, and inter- cession 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, aud see whether that they be not the enemies of the cross of Christ, whether any be so in- jurious unto the cross of Christ as they be. Oh, but some will say, that these whom I now note, be the only friends of the cross of Chiist ; for do not thoy worship the cross of Christ, even mth holy worship '? Do not they set it in their temples, and in the high- ways, and in everj- place bow down unto it ? Do not they adorn it with gold and silver, and all costly pre- cious 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 theii- houses, when they come into the churches, when they address themselves almost luito anything, sign them- selves with the sign of the cross, in honom' of the cross of Christ ? True it is, thej' whom I note do thus, and yet these be they that be the enemies of the cross of Chi-ist ; for to do thus, and with these foolish outward semblances and May-games to deceive the world, is not to gloi-j- in the cross of Christ, or to be a friend of the cross of Christ ; but to teach Christ Jesus purely and sbcerely, to give unto Christ cruci- fied 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 beheve 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 hved then, it may well be thought that they would have been cross andgioss 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 de- tract from the merits of Christ crucified, is to be in- jurious unto the cross of Christ, to bo 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,' Sic. Another sort of men likewise there are, enemies unto the cross of Christ, and those are such as in then- life follow after carnal dehcaeies, aud lly persecution for the cross of Christ, for Christ cracified. Of such the apostle speaketh, where he saith. Gal. vi. 12, ' As many as desire to make a fair show in the flesh, they constrain you to be circumcised, only because they would not sutler persecution for the cross of Christ ;' in which place the apostle shewcth the cause why the false teachers preached and urged ciixumcision aud 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 Saviom- before his an-aignment, Luke xxiii. 5, that he ' moved the people, teaching throughout all Judea, they meant* strange doctrine, beginning at Galilee even "to this place.' It was Uke- wise in the accusation of Stephen, when he was stoned to death, Acts vi. 14, that he preached that Jesus of Nazareth should change the ordinances which Moses gave them. And for this they were ready to kill Paul, chap. xxi. 28, that he taught, as they said, all men everj-where against the law. The false teachers, there- fore, seeing that the Jews stood upon Moses and tho 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 humoui- 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 case 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 bo of the cross of Christ at this day, that ye may beware also to walk as they do ? Mark, then, who they aro that, to avoid the danger which often foUoweth 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 ? \\ ho are they that, to avoid, it may be, only supposed dangers, do betray » Qu. ' llie most ' ?— Ed. 300 AIRAY ON THE PHILIPPIANS. [Chap. III. the truth of Christ Jesus, sparing to speak such things as they ought, and speaking such thing as they ought not ? Who are they whose care and labour it is a great deal more to speak safely, as they think, than to speak sincerely ? Many such carnal gospellers there be, of whom that of our Saviour Chi-ist is truly affirmed. Mat. xii. 80, ' 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, pro- viding 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 recompence of such their walking, is damnation, or destruction, if God shall not grant them gi'ace unto repentance for such their evil walking ; which branch of the apostle's reason in eflect urgeth this 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 eusample. And indeed this end, as also the other properties after specified, rightly agi-ee unto those enemies of the cross of Christ before mentioned. Hence, then, I observe what the end is of those that are enemies unto the cross of Christ, that make then- god their belly, that seek the praise of men but not of God, that mind earthly things so that then- delight and afi'ections are set thereon, and generally of such ungodly walkers as walk clean otherwise than we have Christ and his holy apostles and blessed servants for an eusample : then- 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 judgment 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 everywhere witnesseth : ' Upon the godly,' saith the prophet, Ps. xi. 7, 'theXiord shall rain snares, fire and brimstone, storm and tempest : this shall be their portion to drink ;' ' Tophet,' saith Isaiah, chap. xxx. 83, ' is prepared of old ; it is even prepared for the king,' if he be wicked ; ' it is made deep and large : the burn- ing thereof is fii-e and much wood ; the breath of the Lord hke a river of brimstone doth kindle it ;' and in a vision. Rev. six. 20, John saw ' the beast taken, and with him that false prophet that wTought miracles before him, whereby he deceived them that received the boast's 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 shew what the end is of the wicked and un- godly of the eai'th, be thej' 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 judgment, 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 shall be said touching those whose god is theii' beUy, whose gloiy is to then- shame, which mind earthly things. If by that which hath been said ye can descry who thej' 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 then- 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 Gomorrah, Jude 7, sufl'ered the vengeance of eternal fire as well as Sodom and GomoiTah, because they, in hke manner as Sodom and GomoiTah did, committed and followed strange flesh, then assure yourselves that if ye shall walk as they that are enemies to the cross of Chi'ist, whose god is their belly, &c., ye shall also drink of the same cup that they shall drink of, even of the wine of God's wTath. Take heed, therefore, lest at any time any of you be deceived by them, and walk not in their steps, if ye will not bo partakers of then- judgments. The third thing which the apostle noteth in these inordinate walkers is, that theii' god is then 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 then' profit, their pleasm-e, their ease, being lovers of pleasures, of profit, of ease, more than lovers of God ; and therefore theh belly, that is then- profit, their pleasure, their ease, might well be cahed their god, that being each man's god which he loveth and hketh best. And this branch also of the apostle's reason might weU stand for a sufiicient 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, then, I observe another note of false teachers, after whose example we may not walk : if their God be then- belly, so that they care more to sei-ve their own beUics than 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 beUios ;' that is, they seek their own gain, and preach Christ with refer- Ver. 18,19.] LKCiXKK LXIX. 301 I ence to please others, and to seek their o^^•n ease, profit, and pleasure. The apostle gives likewise the same note of them, 2 Peter ii. 14, where ho saith that ' the}- have hearts exercised with covctousucss, tlu-ough covetousness making merchandise of men's souls,' vcr. 3 : such a one was Balaam, of whom the apostle Peter there saith, that ' he loved the wages of unrighteous- ness;' such were those whom Isaiah, chap. Ivi. 11, called ' gi-cody dogs, which could never have enough;' and such were those of whom the apostle said before, Philip, ii. 21, that ' they sought their own, 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 mer- chandise of your souls, and speak exi] of the way of truth '? Who ai'e 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 maiutaiu 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 will be found that their god is their belly, if either that be their god which they love best, or that be their belly which they measm-e by their pleasure, profit, aud ease. But do they alone make their belly their god ? Do not all they that more seek their own than that which is Jesus Christ's make their belly their god "? Or are there not many carnal gospellers that do so ? How many ai'c there that intrude themselves into this holy calling, not with any purjiose 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 theii' own ease than 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 intend not the work of the ministry, seeking more their own profit than that which is Jesus Christ's ? How many are there that preach Christ rather through strife and envj- 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 holy zeal of the glory of our God ? Surely many such carnal gospellers 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 plea- sures, that either they forgot, 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 j-our God ; that none of j'ou be such as care more for the things of this life than for the knowledge of God's will out of his holy word ; that none of you be such as measure your service unto the Lord by his minister- ing unto you such things as are needful for the main- tenance of this life ; for such do make their god their belly, either caring more for the things of this hfe 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 bellies 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 Jesus Christ, should turn to their confusion and shame. Which branch also of the apostle's reason might Iwell 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, then, 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. ' How can ye believe, which receive honour one of another,' saith our Saviour, John v. 44, ' and seek not the honour that cometh of God alone ? ' In which place is shewed, 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, John xii. 43, ' For they loved the praise of men more than the praise of God.' So that the ambitious seek- ing of praise amongst men is the very banc, in all 302 AIRAY ON THE PHILIPPIANS. [Chap. Ill sorts of men, both of faith, and of every frnit 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 des- cried 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, sitting as God in the temple of God, and shewing himself that he is God ? Who is it that is arrayed with purple and scarlet, and gilded with gold, and precious stones, and pearls, and hath a cup of gold in her hand, full of abominations, and filthiness of her forni- cation, wherewith she maketh all the nations of the earth drunk ? Who is it that glorifieth herself, and lireth in pleasure, and saith in her heart, I sit, being a queen, and am no widow, and shall see no mourn- ing ? And what shall become of all this pomp and glory? Eev. sviii. 8, 'Her plagues shall come at one day, death, and sorrow, and famine ; and she shall be burned 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 beast's 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 gospellers that may be branded with that mark ? Are there not 'many that, in a vain affecta- tion of their own praise more than God's, study rather to speak unto the ear than unto the heart ? Are there not many whose preaching standeth rather in the enticing speech of man's wisdom, than 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 wither 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 set on houses, wealth, friends, com- modities, and the things which 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. LECTUKE LXX. Whose glory is to their shame, uhich mind earlhh/ thi)u/s. Philip. Ill 19, 20. But our conversation is in heaven. — I/I/' HOSE riiory is to their shame. This is the ' ^ fourth thing which the apostle noteth in these many and inordinate walkers of whom he had told often, and now told them weeping, that their glorv 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 apostle's reason might well serve for a suffi- cient 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 example. Hence, then, 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 gloi-y 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, 1 Cor. x. 31, 'Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God.' For, as he saith in another place, Eph. i. 11, ' We are chosen in Christ, that we should be to the praise of his glory.' Whereunto agreeth that of Peter, 1 Peter ii. 9, 'We are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that we should shew forth the virtues of him that hath called us out of darkness into his marvellous light.' And a notable precedent hereof we have in the example of our Saviour, who sought not his own praise, nor the praise of men, but the praise of him that sent him, John viii. 50. But as for seeking glory and estimation amongst men, the apostle hath plainly forbid it, where he saith. Gal. v. 26 'Let us not be desirous of vain - glory, provoking one another, envying one another.' And in another place, 1 Thes. ii. 4-C, he protosteth against it, say- ing, ' So we spake, not as they which please men, but God, which trieth our hearts. Neither did we ever use flattering words, as ye know, nor coloured covet- ousness ; God is record : neither sought we praise of Veb. 19, 20.] LECTURE LXX. 303 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 gi-eat let to come unto God, where he saith, John v. 44, ' How can ye believe which receive honour one of another, and seek not the honour that Cometh of God alone ? ' How can they believe ? As if ho 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, of whom it is said, John xii. 42, 43, that 'they believed in Christ,' which was true only in a generalitj', ' 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 eeek the glory of God, and not vaiu praise and glory amongst men. So that the ambitious and vain seek- ing 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 St Paul's absence seduced and bewitched those churches which he had planted iu the faith of Christ Jesus, to be false teachers ? Their debasing and disgracing of Paul in his absence ; their curious affectation of eloquence, wis- dom, knowledge, and learning, as if they had all learn- ing 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 ; say- ing 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 .advanc- ing 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 express terms utter, yet fieemeth he unto me to imply so much, when he saith, 1 Cor. ii. 4, ' that his preaching stood not in the en- ticing speech of man's wisdom, but iu plain evidence of the Spirit and of power ; ' and again, when he saith, 1 'Thes. ii. 4, 'that he so spake, not as they that please men, but 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 wis- dom, 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 then 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 everlast- ing woe and confusion. Will ye, then, know who by this note may be des- cried 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, and shewing himself that he is God ? AVho is it that is arrayed with purple and scarlet, and gilded 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 that glori- fieth herself, and liveth in pleasures, and saith iu her heart, I sit, being a queen, and am no widow, and shall see no mourning? Mark, I say, and see whether this be not the false prophet that works miracles be- fore the beast. Rev. xix. 20. Mark and see whose honour and glory it is that this false prophet and his followers seek and hunt after, God's or their own. And if bv' this that hath been said ye can descry who they be, then take heed and beware of them. For what shall become of all this pomp and glory which they so greedily seek after? John saith. Rev. xviii. 8, ' Her plagues shall come at one daj', death, and sor- row, 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, ye 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 vain-glory ? Are there not some others that preach themselves rather than Jesus Christ ? that in a vain afl'ectation of their own praise more than God's, study rather to speak unto the ear than unto the heart ? whose preaching standeth rather iu the entic- ing speech of man's wisdom than in plain evidence of the Spirit and of power ? I wish there wore 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 :iOi AlKAV ON THK PHILIPPIANS. Chap. III. ofiered 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, hoth 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 and inordiuatu walkers, of whom he had told them often, and now told them weeping, is that they mind earthly things ; whereby the apostle signifieth that their study, delight, and all their aflections were set on honours, wealth, friends, commodities, and the things which are on earth, never minding the 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 vain-glory and estimation in the world, and not that honom- that 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 cer- tain 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 theii' god was their belly, and that thev sought after the praise of men, and not of God. Hence, then, I observe the last note of inordinate walkers, which is indeed the ground of all inordinate walking ; and that is, the setting of the affections on the things which are on earth, and resting in them as in the chiefest good. ' The desire of money,' saith the apostle, 1 Tim. vi. 10, ' is the root of all evil, which, while some lusted after, they erred fi'om the faith, and pierced themselves through with many sorrows.' That which the apostle spcaketh 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 eiT ii'om the faith, and pierce themselves through with many sorrows. So that, as the apostle reasoneth, 1 Cor. iii. S, saying, ' 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 eiTor in faith, or corruption in life, and is it not hence, for that they mind earthlj* things ? Judas, that was numbered with the apostles, and had obtained fellowship in that ministration, betrayed his master Christ Jesus. What was the cause ? He bore the bag, and he loved it too well ; thirty pieces of silver were the rcwai-d of his iniquity. Demas forsook Paul. What was the rea- son ? He loved the world, and embraced it. Those ministers of the gospel, that the apostle speaketh of in the former chapter, sought not that which was Jesus Christ's ; and what was the stop ? They sought their own, their own pleasure, then- own profit, their o^vn honour, their own ease, they minded earthly things. Neither is it so only in _ the ministry, but generally in all sorts of men, this minding of earthly things chokes up every good thing, and inclines unto eveiy bad thing. Those chief rulers of whom we spake before confessed not Chi-ist ; what was the cause '? They loved the praise of men more than the praise of God. A good confession hindered by mind- ing an earthly thing, the praise of men. Demetrius likcNvise, and his company, raised a seditious tumult against Paul ; what was the cause ? They thought that, by his preaching, the silver temples of Diana which they made, and which brought great gains unto them, would be set at nought. A wicked sedition, raised through carnal and earthly-minded men, whose minds were so set upon their gains, that for it they could not look towards God, nor abide the ministers of Christ his gospel. And so it is generally, where- soever the affection is set on earthly things, there theii- walking is inordinate, whether it be in pastor or in people. And, therefore, the apostle hath most carefully evenTvhere admonished us not to mind earthly things : Col. iii. 2, ' Set not your affections on the things which are on the earth;' and again, ver. 5, 6, ' Mortify your members which are on the earth, fornication, uncleanness, the inordinate affec- tion, evil concupiscence, and covetousness, which is idolatry ; for the which things' sakes the wrath of God cometh on the children of disobedience.' The like admonitions arc very usual in the holy Scriptures. Mark, then, the apostle's rule. Ye may not walk after them which mind earthly things ; and, therefore, ye may not walk after them that be the enemies of the cross of Christ. For, for this cause, thej- 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 glorj- to be to their shame, for this cause, I say, they were such, because they minded earthly things. Oh, 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 shew 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 mii;d earthly things, whatsoever be said, and whatso- ever show be made to the contrarj'. Neither were it otherwise hard to shew, 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 ma}- 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 Ver. 19, 20.J LECTURE LXX, 305 general rule, that wc may not follow their example which mind earthly things. Yet, if our practice he looked into, it will he found that generally we follow them, and none else. For whereon else are our minds, our delight, our affcctiona set, hut on the things which are on earth ? The rich man, what mindeth he but riches ? the ambitious man, what but honours ? the voluptuous man, what but pleasures? the dainty man, what but ease? the car- nal man, what but the flesh and the lusts thereof? Generally our thoughts are earth-creoping thoughts, our desires earth-creeping desii-es, 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 unmcrcifuluess towards the poor, of deceit in buying and soiling, 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, envj-iug, and the like amongst us. Hence it is that wisdom crieth without, and uttereth her voice in the streets, but no man hearkeneth, nor recciveth instruction, even because we mind earthly things, and sot our aft'ections thereon. But what saith our apostle ? ' No man,' saith he, 2 Tim. ii. 4, ' that warreth, entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a soldier." Now we ai'e all of us, even so many as are baptized into the name of Christ Jesus, billed soldiers to fight under his banner, against every- thing that exalteth itself against God. And our ciU'e should be in all things to please him that hath chosen us to be his soldiers. And for this cause, we should not suflcr om'selves to be entangled with the aflairs of this life, so that we should set our aflections on the things which are on the earth. For it is the course of military discipUne, that, having hilled themselves to be soldiers, they mind no more household or other ordinai'y affairs, but only their war. Right so should it be in the course of our Christian warfare, that, having given our names unto Christ to fight under his banner, wc 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 faith- ful minister of the gospel should not seek his ovm, but that which is Jesus Christ's. The faithful Chris- tian should wean himself from the transitorj' 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 them, or recklessl3' neglect them, but we must carefully husband them, and wisely employ them to our own uses, and the good of God's children. For, therefore we have them, that there- with 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 mu-e ; favour and friendship, that so we may be the better able to relieve them that are oppressed ; all things needful and profitable for this hfe, that therewith we may do good unto those that be in need or necessity, and that therebj' we may glorify om- Father which is in heaven. Ho, then, to take me as if I thought that we may not meddle with, or use earthly things and temporal blessings, were to mistake me. But this I say, with the apostle, 1 Cor. vii. 31, that we must use ' them as though wc used them not,' namely, so we must use them as that we be not entungled with them, nor mastered by them. We must not be ' entangled with the aflairs of this life,' as the apostle speakcth, 2 Tim. ii. 1. And as the prophet, Ps. Ixii. 10, saith of riches, that ' if they increase we may not set our hearts upon them,' so is it to be said in general of all earthly things, we may not set our hearts upon them. ^Ve may not, as our apostle saith elsewhere, Colos. iii. 2, ' set our affec- tions 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 manj- which the apostle here spoaketh of, and whom he would that we should not follow ; yea, if we mind earthly things, wc shall fall into temptation and snares, and into many foolish and 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 aft'ections 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 sutler 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. U 306 AIRAY ON THE PHILIPPIANS. [Chap. III. LECTURE LXXI. But our convenation is in heaven; from u-hence also we look for the Saviour, even the hard Jesus Chrisl. Philip. III. 20. T^ OR 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,' &c. ; a reason, I say, not of that which immediately went before, but a reason of his exhortation in verse 17, where it is said, ' Brethren, be ye followers of me,' &c., yet so that the reason is drawn from the antithesis of that which went immediately before. In these words, then, we have the second reason of the apostle's former exhortation, drawn from the antithesis of that which immediately went before. For as in the former reason he shewed that they were not to follow those false teachers which walked otherwise than they had him for an ensample, both by their study and by their end, which was damnation, so now he sheweth that they are to follow him, and such others as walk so as they have him for an ensample, both by the clean con- trary 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 apostle's proceeding: His exhortation is, ' Brethren, be ye followers of me,' &c. 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 than that which the wicked have, even the glorification of our vile bodies by that his powerful working, whereby he is able to subdue, &e. In this reason, then, I note these three principal points, shewing 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 Chris- tian profession of their present conversation, in these words, ' For our conversation,' &c. The second is a Christian profession of their expectation of Christ's second coming to save them, in these words, ' From whence also,' &c. 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,' &c. Now, touching their present conversation, the apostle maketh this Christian profession, our conversation is in hea- ven ; which is as if the apostle should have said. It is not so with us as with those false teachers newly men- tioned ; for they, as men of this world, mind earthly things, and set their delight and afi'ections thereon ; but we carry and behave ourselves in this life as citizens of the heavenly Jerusalem, setting our affec- tions 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, ^/iS» ya» croX/rsu.aa, 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,' &e. ; which is as if our apostle should have said, A reason why our conversa- tion 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 apostle's Chris- tian profession, which he maketh in the behalf of him- self, 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 ho 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 saw that theirs was. Hence, then, I observe what the life and conversation of God's 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 wills there ; and living under the laws that are given and kept there. This our apostle sheweth in the first chapter of this Epistle, where he exhorteth the Philip- pians, saying, Philip, i. 27, ' Only let your conversation be (■^oXiTivsah) 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 eflect as 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 be- Ver 20.J liECTURE LXXI. 307 seemeth the profession of the gospel. The like exhor- tation also the apostle Peter maketli, 1 Pet. i. 15, where he saith, ' As ho which hath called you is holy, so be yc holy in all manner of conversation, because it is written, Be ye hoi}-, for I am holy.' Which ex- hortation likewise implying a lUity, it appeareth that our conversation should be in all holiness, as becomcth the saints of God and citizens of his kingdo;n. But most plain to this purpose is that of our apostle, where he saith, Colos. iii. 1, 2, ' If ye bo risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God : set your allections on the things which are above.' For in this place the apostle sheweth most plainly that if we be risen with Christ by the virtue of his resurrection, then wo are in mind and alfectiou, oven w'hile we are in the body, to ascend up into he.aven, 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 wo live here in the body, we should have our conversation in the heavens ? Where should the body live but whore 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 bride- groom is ■? Her heart and her soul should be so knit unto him, as that where he is, there should she be also. Naj', our Saviour himself tells us. Mat. vi. 21, that ' where our treasure is, there will our hearts be also.' Is then Christ, in whom are hid all the trea- sures of wisdom and knowledge, the treasure and joy of our souls '? If he be, then where he is, there will our hearts be also. In body, it must needs be that we walk on earth amongst the sous of men, till our earthly house of this tabernacle be destroyed, and we be clothed with our house from heaven ; but ' hero we have no abiding city,' Heb. xiii. 11 ; in token whereof, we read that the holy patriarchs dwelt 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 un- godly 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 bo 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, dis- tresses, perils, crosses, troubles, temptations, atllictions, losses, griefs, and anguishes, 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, 2 Cor. v. i, 8, to ' sigh whiles we ai'e in this tabernacle, and to desire to remove out of the body, and to dwell with the Lord.' Seeing, then, that hero wo are but pilgrims and strangers, and have no abiding city, being that here is but a vale of misery and a valley of tears, wo are not here to pitch the resting-place of our souls, but, living here iu the body, we are in heart and soul, in mind and afl'ectiou, to have our conversatiou iu heaven. Aud that so much the rather because ' man that is born of woman is but of short continuance here on earth, and full of trouble and misery,' Job xiv. 1. For wherein should ho have joy, or peace, or comfort in the Holy Ghost ; nay, how should ho not bo swal- lowed up of grief, aud 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 wo be afflicted and distressed on every side, yet in our souls we have poaco and joy of the Holy Ghost, even because our conversation is iu 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 aud of the household of God. Will yo then see, for your farther use and instruction, what manner of persons ye ought to be in holy conversatiou and godliness, that, living in the body, yo 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 sufler ourselves to be entangled with the aflairs 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, aud 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 pro- fesseth the other. ' Though,' saith ho, 2 Cor. x. 3, ' 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 tho vulgar interpreter puts it into the text, ' no man that warreth eutaugleth himself with the aflairs of this life, because he would please him that hath chosen him to be a soldier,' 2 Tim. ii. 1. And the hke is very usual. But sec how cheerfully he professeth in this place that his conversation is in heaven ; and in another place, that his ' house is from heaven,' 2 Cor. v. 2 ; aud in other places, that he ' walks in the spirit,' and ' minds those things which are above.' This one thing, then, must wo care, if wo will walk as citizens of heaven, that we walk not after tho flesh, nor set our aflectious SOS AIRAY ON THE PHILIPPIAXS. [Chap. III. on the earth, nor suffer ourselves to be entangled with the love of the world. For, as John saith, 1 John ii. 15, ' If any man love the worM, 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 anvthing in this life, that our soul should so cleave unto it as the soul of Shechem unto Dinah the daughter of Jacob ; for death will surely follow, as it did upon Shochem, Gen. x.txiv. 26. 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 apostle's was, we can say with our apostle, 2 Cor. iv. 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 for- saken ; cast down, but we perish not.' Thus we make a good trial of ourselves, and shew 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,' as the apostle professeth he had, 2 Cor. vii. 5. Nay, ' if we be without such correc- tions, whereof all God's children are partakers, we are bastards, and no sons,' Heb. xii. 8. 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. Mat. iv., 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 he 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 ho 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, and we shall prevail ; for ' in that he was tempted, he is able, and will also succour them that are tempted,' Heb. ii. 18. This, then, must be another care that we must take, if we will walk as citizens of heaven, that in all tempta- tions 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 unto those laws which are given and kept there ; for every citizen is to be go- verned by the laws of his city, and to yield all obedience thereunto. As, then, the angels in heaven are always ready to obey and execute his will, going when he biddeth, and returning when he calleth, so we, as dutiful and obedient children, should with all willing- ness and cheerfulness apply ourselves unto his sacred will, never attempting anything 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, &c., we con- trariwise 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 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 con- form 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 rooted 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 aftections 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 judgments 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 shewed 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 stedfastly unto the Lord, when they are set on riches, and on the plea- sures of this life. Now, then, that ye see that ye ought to have your 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 con- versation be such as it ought, and whether it be where Veu. 20.J LECTURE LXXI. 3U9 it ougbt to be. Look unto the earth, how j-o are minded towards earthly things ; look unto the tempta- tions 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 arc afl'cctcd toward thorn, and hereby try whether yc can say with the apostle, ' Our conversation is in heaven.' If thou hast so used the things of this life, as that thou hast not too too much loved the world, nor the things that arc in the world ; if thou hast manfully resisted the temptations of this life, and overcome them ; if in holy obedience thou hast conformed thy life unto the will of thy God ; if, being absent in body from the Lord, thy soul and thine aflections 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 ! Oh but here, will the good soul say, I mean the troubled and afflicted soul, True, indeed, I might be comforted if I fonud it thus with mo. 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 afl'ected the things which are above, yet have mine aflections 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 feared. Dost thou see, and know, and acknowledge thus much '? David saith, Ps. xxxii. 5, that he ' confessed his sin unto the Lord, 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 imper- fection, whatsoever it is. Again, feelest then 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 Borry that thou hast more minded earthly things than thou bhouldst ; that temptations have so nighly sur- prised thee ; that thou hast so often turned aside from the law of thy God ; that thine heart and afl'ections of thy soul have been more divided twixt heaven and earth than they should ? And dost thou desire in thy soul daily more and more to be weaned from minding earthly things, to be strengthened against temptations, to be conformed in thy will unto God's will, and to walk with thy God with "a perfect heart ? This, also, is a sure token that thy conversation is in heaven ; for where the perfection of that which should bo is wanting, there an holy desire and afl'ection unto that which should be is accepted. If, therefore, in search- ing 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 iu trial it appear that, as thou hast lived in the flesh, so thou hast walked after the flesh, neglect- ing the law of God, yielding thyself captive unto the law of sin, setting thine afl'ections on the things which arc 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 afteclion he may have his conversation in heaven. And to this end, wean yourselves dail3' more and more from the love and care of these earthly things : ' He that weepeth,' through adversity, ' let him be as though he wept not ; he that rejoiceth,' through prosperity, ' let him be as though he rejoiced not ; he that buyetb, as though he possessed not ; he that useth this world, as though he used it not : for the fashion ni this world goeth away,' 1 Cor. vii. 30, 31, 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. Con- form 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 unto that city, whereof also ye shall have possession. And though ye live here in the flesh, yet ascend in heart, in mind, and iu soul into heaven ; let your thoughts, and desires, and afl'ections be settled there; your faith, your hope, and your love, let them be rooted and grounded there. And, then, amongst other benefits, this shall not be the least, that death shall not come hastily upon you, yea, ye shall cheer- fully think upon death, death shall be unto you an advantage ; and when the will of God is, ye shall desire to be loosed and to be with Christ, to remove out of the body, and to dwell with the 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 minds were set upon earthly things, and there- fore we are loath to part with them. Wo never fought against any temptation, nay, the strong man possessed us in such peace, that we never knew what temptation 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 there- fore we shrink at death for fear of a judgment. We never ascended into heaven in our hearts or souls, we 310 AIRAY ON THE PHILIPPIANS. [Chap. IIT. never raised our thoughts, our desires, or our affec- tions so high, we never tasted in ourselves any sparkle of those joys which are prepared to be shewed in the last time, and therefore we long not after heaven, hut wc 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 ns 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 Jeru- salem, 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 yon up unto these things ; for they that were with her give her this testi- monv, 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 affections 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 ex- ample, and the words which ye have heard this day with your outward ears, may so prevail with you, that in this life ye may walk as citizens of the heavenly Jerusalem, having your conversation in heaven, wean- ing yourselves from the world, and the things that are in the world, manfully lighting against all tentations 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 undeiiled, which is reserved in heaven for j^ou ! LECTITEE LXXII. Froin whence also we looh for the Saviour, even the Lord Jesus Christ, wlio shall chanqe our vile hochj, efc. — Philip. III. 20, 21. T^BOj\I trhence. 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 esjiectation of Christ his second coming to save them ; which also yicldeth a reason why they have their conversation in heaven. ' Our conversation,' saith the apostle, ' is in heaven.' And why so ? From heaven we certainly look and wait for the appearing of om 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 unto us an inherit- ance among them that are saved ; therefore our soul- conversation is in heaven, where now Christ is, and whence he shall come in that day to save us. In that the a2»stle saith ' from whence,' he noteth the place whence Christ his second coming shall he, and conse- quently the place where now he is according to his humanity ; for there now he is whence at that day he shall come, sitting now in glory at the right hand of the throne of God in heaven, whence he shall also come in glorj- to judge both the quick and the dead. Again, in that he saith, ' from whence also we look for the Saviour,' he signifieth their patient 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 of his Father, and having offered up himself without spot unto God, to take away the sins of such his chosen children as, through faith in his blood, have their consciences pm-ged 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 hini 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 con- demnation, the due desert of our sin. The Lord Jesus Christ, who is to he 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 call- cth 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 fii'st coming in his humihty, hut should save them and free them from death and corruption, and bring them into the full possession of that inheritance purchased in heaven for them. So that yo see the general point here spoken of is Christ his second coming in glory : the particu- lar points are, the place whence the second coming Ver. 20, 21.] LECTURE LXXII. 311 shall be, the patient expectation and waiting of the faithful for the second coming, and the person of him that shall come in this second coming, which the faith- ful so look for. Now let us see what notes and obser- vations we may gather hence, whereof to make some further use and instruction for ourselves. The first thing which I note is the apostle's Chris- tian profession, which he maketh iu liebalf of himself, and such others as walked so as ho did, touching the place whence thej' waited for the appearing of our Lord Jesus Christ. They looked for the coming of the Lord Jesus Christ from heaven, where they had set their aflec- tions, where they had their soul-conversalion. Hence, then, I observe a ground of that point of an article of our faith, wherein we believe that Christ shall come fi'om heaven with glorv to judge both the quick and the dead. Whereunto also the Scriptures give witness often elsewhere; as where the angels told the apostles, saj'ing, Acts i. 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 Baith, 1 Thes. iv. 10, that ' the Lord shall descend from heaven with a shout^ and with the voice of the archangel, and with the trumpet of God ;' and again, where om: Saviour himself tells his disciples, Mat. xxiv. 30, that ' the Sou 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 beheve and confess, that Christ be- ing 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 through, 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 iu earth also, in every kingdom, in every city, in every parish, in every loaf, in eveiy piece of bread and cup of wine where the sacrament is 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, or limited unto any place, but tilleth all places, being infinite and incomprehensible. ]5ut as he is man, so is he there alone whence he shall appear the second time unto salvation, for so it is written, Acts iii. 21, that ' the heavens must contain him until the time tliat 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 Clu'ist as he is man from heaven, therefore as ho 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. Be- ware therefore of such deceivers, that ye give no place imto 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 imto the wicked, and to bo 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 gi"eat glory.' And hath he said it, 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 o\yn power,' Acts i. 7. Nay, Christ himself saith. Mat. xxiv. 3G, ' Of that day and hour' when he shall come ' knoweth no man, no, not the angels in heaven, but God only.' Nay, Christ him- self, as he is man, knoweth it not. We know per- fectly, 1 Thes. v. 2, which is enough for us to know, that ' the day of the Lord shall come even as a thief in the uight.' Now, if the good man of the house knew at what watch the thief would come, he would surely watch ' for that time,' Mat. xxiv. 43, but would be very secure for other times. It is enough, therefore, for us to know that ho 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 god- liness, and in all watchfulness at all times, lest he come upon us at unawares, and find us without oil in om* lamps, either beating om' fellow-servants, or eating and drinking with the drunken, or ninning after noisome lusts and the foolish cares of this life. ' The Lord is not slack concerning his promise, as some men count slaclmess, but is patient towards us, and would have all men to come to repentance,' 2 Pet. iii. 9. ' Yet a very little while,' saith the apostle, Heb. X. 37, ' and he that shall come will come, and will not tany.' Beware, therefore, of such mockers as in scorn and derision say, ' Where is the promise of his coming ? ' Watch ye, and pray continually, that j'e 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 aimoth, 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 om' thoughts, desires, and affections should be settled there. Had Daniel reason to open his windows to- wards Jerusalem, Dan. vi. 10, and to pray towards it three times a day, because of God's promise imto his people when they should pray toward that temple ? And is there not far greater reason for us that we 31: AIEAY ON THE PHILIPPIANS. [Chap. III. should alwaj-s lift up our hearts ^unto the Lord, and have our soul-convcrsatiou in heaven, from whence we do look for our blessed Sa^ioui- ? The children of light herein may learn a lesson of the chikken of this world, and of the children of dwkness ; 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 haiTest, 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 de- sircth? Where else, then, should the Christian man's conversation be, but in heaven, fi-om whence we look for the Saviour, even the Lord Jesus Christ "? Let us not, then, with Keuben, 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 dwell there, and walk as citi- zens of the heavenly Jerusalem. If we count that we have our treasure in heaven, let us also have om- hearts in heaven ; otherwise we shew plainly that we have not our treasm-e in heaven. For, as our Saviour tells us. Mat. vi. 21, 'where our treasure is, there will om- hearts be also.' There Christ is, thence we look for the Saviour ; therefore, oven while we are at home in the body, let us have our soul-conversation there in heaven, where he dwelleth, and whence we look for him. The second thing which 1 note is in the person of the apostle, and others like unto himself. For here ye see that the apostle, in behalf of himsoU' 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 ami wait for it, their- souls long after it, 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,' Rom. viii. 19. The word' signifieth an earnest waiting of the crea- ture, such as is the waiting of them that arc set in a watch-tower, to descry when the sons of God shall be revealed, i.e. when it shall be manifestly known, not only unto themselves by faith, but unto men and angels, that they are the sons of God. For, as John speaketh, 1 John iii. 2, ' Now we are the sons of God, but yet it doth not appear what wo shall be ; and we know that when he shall aiipear we shall be like him, for we shall see him as he is.' And as our apostle speaketh. Col. iii. 3, ' When Christ which is our life appcarcth. then shall we also appear with him in glory.' For then 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 iu the beginning, wait with such a fervent desu-e, that they sit as it were iu a watch-tower, continuallj' be- holding when Christ shall appeal- the second time unto salvation ? How gi-eat, then, and gladsome, may we imagine the expectation of the faithful children of God to be for the second coming of Clu-ist, when they shall not only be renewed, as the creature, but have a full complement of everlasting blessedness ! And therefore the apostle addeth, Rom. viii. 23, ' And not only the creature, but we also ; yea, we much more, which have received the first fi-uits of the Spirit, even we do sigh in om-selves, waiting for the adoption, even the redemption of oiu- body,' i.e. waiting for the consummation of our adoption and redemption, when we shall fully possess our inheri- tance with the saints in heaven. This the apostle commended in the Corinthians, 1 Cor. i. 7, that they waited for the appearing of om- Lord Jesus Chi-ist. And likewise in the Thessalonians, 1 Thes. i. 10, that they looked for the Son of the living and true God from heaven. And this is a thingwhich should be commended in us all. ' For the gi-ace of God, which bringeth salvation unto all men, hath appeared, and teacheth us that w-e should denj- ungodliness,' &c., ' looking for the blessed hope and appearing of the glory of the almighty God, and of our Saviour Jesus Christ,' Tit. ii. 12, 13. Again, wo, 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, shew 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 and most desired first coming of Christ in the liesh, to destroy sin in the tlesh. 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, John viii. 56, that he rejoiced to see his day, i.e. 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, Luke X. 24, he tells his disciples that ' many prophets and kings had desired to see those things which they saw, and had not seen them ; to hear those things which they had 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, ho praised God, and said, ' Lord, now lettest thou thy servant depart in peace, accord- Ver. 20, 2 J.] LECTURE LXXil. 31:3 ing to thy word, for mine eyos have seen thy salva- tion,' &c., Luke ii. 29-31. Was his first coining so much expected and desired by them then, and shall wo think that his second coning is not much more desired by the faithful now '? It was joyful, no doubt, to see him come in the tlosh ; but shall it not bo much more joyful to see him come in glory ? It was joyful to the shepherds, and to the wise men of the east, to see the babe with Mary his mother, and Joseph ; but shall it not bo 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 victor}' of the gi-ave 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 chart' again ; then shall there bo 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 ear heard, nor hath entered into the heart of man. This is the expectation of the faithful, which miikcth them to look and long for the blessed appearing of our Lord Jesus Christ. And now sec the reason why the faithful look and long for the appearing of our Lord Jesus Christ. Now they are pilgrims, then 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 bo subdued unto them ; now thev are absent in body from Christ, then shall they follow the Lamb whithersoever 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 ever- more ; then shall be the day of their glorification, the day of their redemption, the day of their salvation, tho day of their absolute consummation of all blessed- ness. This is the cause why their minds are ever running, their thoughts ever musing, their eyes ever looking, their souls ever longing after tho 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 trou- bled, so that the joints of their loins are loosed, and their knees smite one against another, as we read of Belshazzar, Dan. v. 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 bo deferred. And no marvel, for then shall tho Lord come as a swift judge against them in flaming tire, roudering vengeance unto them which shall be pun- ished with everlasting perdition from the presence of the Lord, and from the glory of his power ; then shall tho wrath of the Lord so fiercely persecute them, that they shall cry unto tho 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 tho groat 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 tho lake of lire and brimstone, where they shall be tor- mented even day and night for evermore ; not for a thousand or a hundred thousand years, but for ever- more. 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 att'ected 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 : ' Blessed are all they that wait for the Lord,' saith the prophet, Isa. XXX. 18; for 'unto them that look for him shall he appear,' as saith tho apostle, Heb. ix. 28, ' 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 efl'ect of your faith and hope in Christ Jesus. It may be that some of you, looking more upon yourselves and your own sins than upon Christ and the bowels of his mercies, and being more sharp and severe toward yourselves than quick-sighted to look toward Christ Jesus, ma}' feel some appalling in your- selves, or at least not that cheerfulness in expectation that should be. But let not your hearts be troubled, nor fear. Yo look not only upon your sins, or so on Christ as only a severe judge, and so despair in your- selves, and utterly abhor his coming ; but ye look for him, though not without hope, yet without that cheer- fulness which ye (jught. In this weakness the Lord will perfect his praise, and unto these beginnings he will give a good issue. Only let my counsel be accept- able unto j'ou ; turn away your eyes from j'oursolves, 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. And he hath said it, John v. 24, that ' he that beheveth in him hath everlasting life, and shall not come into condemnation, but hath passed from death unto hfe.' Wait therefore patiently and cheerfully for the Lord, 'for the grace of God which bringeth salva- tion to all," i^c, Titus ii. 13. 3U AIRAT ON THE PHILIPPIANS. [Chap. III. 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 life as citizens of the heavenly Jerusalem, having our conversation in heaven, and why we should look and long for the second coming unto judgment. For why should it seem strange unto any man that, living here in the body, we should have our soul-conversation 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 have done, but according to his mercj', 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 recon- ciled us unto God, maketh continual intercession for us, and teacheth us outwardly by his word, and in- wardly 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 fieiy 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 soul- conversatiou 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 judg- ment. For shall our Lord and King come, which shall tread down the 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 ofl'ered 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, chap. v. 7, exhorting to be patient unto the coming of the Lord; yea, what cause to cry with the souls under the altar. Rev. vi. 10, ' 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, Rev. xxii. '20, ' 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 bj' the report of them that kuew 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 iu 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 com- forted. The Lord grant that we may all live in his fear and die in his favour ! LECTURE LXXIIL Who sh/ill rhiiiKje our rile hodi/, that it iiiai/ he fiixhioiwd like \inlo hi.i i/lnrioiis body, accordiiir/ in the \vorlnn used, or needed to use, any book to any pur- pose ; but for us, and for our understanding, that we, by the manner which we see used amougst men, may the better conceive and kuow that God knew all things from everlasting, that in the last day all things shall be nuked 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 understand- ing 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 fellow-labourers, which had laboured with him in the ministry when the church was first planted at Philippi, of whom ho 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 thorn 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, 2 Tim. ii. 19, that ' the Lord only knoweth who are his.' For if the Lord alone kuow who are his, as there it is, then how doth ho hero say of his fellow-labourers, that their names were in the book of life, so plainly setting it down as if he knew it ? AVhereunto I answer, that albeit the apostle in the place unto Timothy only says, ' The Lord knoweth who are his,' as also our Saviour himself in another place saith, John xiii. 15, ' 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 Apocalypse makes more plain, Rev. ii. 17, where it is thus said, ' 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 wTitteu, 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, know- eth, as the revelations unto Abraham, Moses, and the prophets manifestly prove. And whether in that abundance of revelations which the Lord shewed unto our apostle, and whereof he speaketh somewhere, 2 Cor. xii. 7, he had likewise some revelation touch- ing the electiou of some, and the reprobation of others, I cannot affirm. Many are of opinion that the electiou of some, and the reprobation of others, were revealed by God unto him. And so it may be, that the Lord, who alone, absulutcly and by himself, knew whether the names of those his fellow-labourers were written in the book of life, revealed by bis Holy Spirit unto our apostle, that their names were written in the book of life. But I rather think that here be thus spoke as he thought bj' the rule of charity. For, what saith the apostle, in another place, of charity ? 1 Cor. xiii. 7. namely, that ' it believeth all things, and hopeth all things ;' yea, and where it secth certain fruits and etfects of election and salvation, there it is certainly to be persuaded of election and salvation. Our apostle therefore, seeing how faithfully those his fellow-labuur- ers had laboured in the work of the ministry with hiiu, in the planting of the church at Philippi, how con- stantly they had walked in the truth, notwithstanding the great opposition that was against them, how un- blameably 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 s and 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 judgclh of their salvation, that everlasting life was surely scaled up for them with God. To come, then, unto my note, the thing which here I note, is the apostle's charitable judgment of his fel- low-labourers 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 endea- vour to increase the kingdom of Christ Jesus, he pro- uounceth 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 conversa- tion 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 ho 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 likewise 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 330 AIRAY OX THE PHILIPPIANS. [Chap. IV. €lection as the^y shall see in their hrethreu, according to the rule of charity, judge that they are the chosen children of God, and heirs of salvation. So vre sec 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 shewed them- selves to be partakers of the fatness of the true olive Christ Jesus. So Peter, writing unto the strangers that dwelt here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 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 santification ? 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 Ood, 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 shewed 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, 1 Cor. xiii. 7, ' charity believeth all things, charity hopeth all things ;' which yet is not so to be understood, as if charity were foolish, rashly to believe everything that is told, and there to hope where there is no cause of hope ; for that the wise man maketh a note of a foolish man, Prov. siv. 15, where he thus saith, ' The foolish will believe everything.' 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 figures 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 firuit, Mat. vii. 18, for that ' a good tree bringeth not forth evil fruit, 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 them- selves of their own salvation in Christ Jesus, but further also may certainly judge of the salvation of their godly brethren. Now see, men and 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 Chris- tianity there may be, but such as, under a colour, only deceiveth, and hath no soundness in it. It is this persuasion of our o^vn minds touchiug 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 salva- tion 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 Christi- anity ; 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 and built in him, and stablished in the faith. Let our love one towards another abound yet more and more, in all knowledge and in all judgment. 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 Ver. +, 5.] LECTURE LXXVII. 331 souls, thus shall we give a good testimony unto others, that wo are the sons of God, and thus shall wo bo knit together in one mind and in one judgment, that we may walk together in the honse 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, pro- nounceth that their names were in the book of life. Whence I observe this for tho comfort of the good minister of the gospel of Christ Jesus : if he have faithfully and painfully laboured in the work of the ministry, 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 tho apostle, 1 Cor. iii. 8, where he saith, ' Every man shall receive wages according to his labour.' Verse 11, ' If any man's work that ho hath built upon abide, he shall receive wages ;' which wages the apostle calleth elsewhere, 2 'Tim. iv. 8, ' a crown of righteousness, which tho Lord, the righteous judge, shall give him at that d.ay.' 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 ? Yet, Isa. xlix. 4, 5, ' is his judgment with the Lord, and his work with his God. Though Isiael 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 bo not taught, yet shall not he lose his reward. For, because he hath been ' faithful,' he shall ' enter into his master's joy,' Mat XXV. 21. A good comfort, after ho have borne the burden and heat of the day, to receive such a penny. But what part of this comfort hath ho, that being set in the vineyard to dress it, neither hedgeth, nor ditcheth, nor gathcreth out stones of it, nor planteth, nor watereth, but standeth all the day idle in it ? No more than tho watchman that givcth no warning, Ezek. iii. 18 ; no more than he that diggeth his talent in the earth. Mat. xxv. 80. 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 faithfull}' laboureth in the vineyard with ever- lasting life, but is angry with him that loitereth, even unto death ? Behold, then, what care the Lord hath over you, and what duty j-e owe unto him again. For wherefore doth ho send out the labourers unto you '? Wherefore doth he so reward the labours of thorn that labour faithfully amongst you, and ad- monish you 1 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 tho Lord, that yc may be instructed in righteousness unto salvation, and that no holy duty may bo neglected towards you ? Consider, then, with yourselves, what it is that the Lord looketh for from you, grapes or wild grapes ? It is judgment and righteousness, mercy and truth, peace and love, integrity and holi- ness, 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 bo amongst you and abound, then blessed shall ye bo of the Lord, and ye shall eat of the fruit of your ways. But if he ' look for judgment and behold oppression, for right- eousness 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 in- tegrity and behold dissimulation and hypocrisy, for holiness and behold profanoness and all kind of ini- quity, then what remaineth but a removing of our candlestick out of his place ? what but a fearful looking-for of judgment, 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 ho ro- quireth of us for such his caro over us, and in all obedience address ourselves unto that duty. His will is, that we should hearken unto tho voice of them that come in his name, and ho hath in nothing so much delight as when his word is obeyed. His care over us, in sending his ministei's unto us early and late, shall be repayed 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 tho fruits of his labours grow up in righteousness and true holiness. And let this suffice to be spoken, by occa- sion of the apostle's affirmation touching his fellow- labourers, that their names are in tho book of life. LECTURE LXXYII. Itrjoice ill the Lord ahraijs : and again I saij, liejoicc T^t your patient mind be knou-n unto all men. The Lord is at hand. — Philip. IV. 4, 5. H AVING spoken before of the apostle's 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 ; 332 AIRAY ON THE PHILIPPIANS. [Chap. IV. the last day we spent that wliole time in speaking of the apostle's affirmation touching his fellow-labourers, that their names were in the book of life, which the apostle addeth unto the end of his particular exhorta- tion unto his faithful yoke-feUow. Now, the apostle having made these particular exhortations uuto those godly women Euodias and Syutyehe, and unto his faithful yoke-feUow in their behalf, he goeth from those particularities, and again makelh 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 L rd ; 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 unreasonable 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, llfjoice, by and by when it is added, in the Lord, wiU let his hold go. But they that, by reason of the billows and waves of the trouble- some sea of this world, cannot brook the speech when it is said Eejoice, are to lay sure hold-fast upon it when it is added, Eejoice in ilie Lord ; which hold-fast once taken, that they might for ever keep it sure, iu the thhd place it is added, liejoice in the Lord alu-aijs, to note the constancy that should be in the Christian joy. Oh, but the apostle was not well advised of his speech, to ex- hort them to rejoice in the Lord alway. Not well advised ? Yes, ' Kejoice 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 need- ful. So that hero we have the apostle's exhortation, to rejoice ; but, in the Lord ; not with a momentary or flitting joy, but aluui/s, both in weal and in woe ; not unadvisedly delivered, or as a matter of no moment, but doubled, as seriously delivered, and to be hearkened uuto. 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 ' nyoice in tbe Lord, allowing and persuading joy and rejoicing, but so limiting it, that it be in the Lord ; not only aUowing 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 ought to rejoice : his rejoicing is, and may, and ought 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. We say with Solomon, Prov. xv. 13, that ' a joyful heart maketh a cheerful countenance.' And again with the same, chap. xvii. 22, that ' a joyful heart causeth good bealth.' And with the son of Sirach, Ecclus. XXX. 22, that ' the joy of the heart is the life of man, and that a man's gladness is the prolonging of his days.' And therefore often with David, Ps. xlviii. 10, we say, ' Let mount Sion rejoice, and let the daughters of Judah be glad.' And again with the same David, Ps. xcviii. 5-7, we say, ' Sing, re- joice, and give thanks ; sing to the harp with a sing- ing voice, with psalms also, and sound of trumpets.' And with the apostle, 1 Thes. v. IG, we exhort all men in all places to ' rejoice evermore.' But here it is not as the world teacheth you, do we teach you to rejoice ; and therefore the world spcakelh all manner of evil sayings against us. For what is the world's rejoicing ? The rich man he rejoiceth iu 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 super- stitious 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, Prov. xv. 21, ' is joy to him that is destitute of understanding ; ' 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, Luke xii. 19, that having said unto his soul, ' Soul, thou hast much goods laid up in store for many years ; hve at ease, eat, drink, and take thy pastime,' heard it by and by said uuto him, ver. 20, ' Thou fool, 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, chap. xx. 6, ' The rejoicing of the wicked is short, and the joy of hypocrites is but a moment.' And our Saviour pronounceth a woe upon such re- joicing,_ saying, Luke vi. 25, ' Woe be to you that now laugh, for ye shall weep and wail.' And as our apostle, 2 Cor. vii. 10, saith of ' worldly sorrow,' that it ' causeth death,' so may it most truly be said of worldly rejoicing, that it causeth death. And there- fore with Amos, chap. vi. 4-G, we lift up our voices against them that ' he upon beds of ivory, and stretch themselves upon their beds, and eat the lambs of the flock, and the calves out of the stall ; that sing to the sound of the viol, and invent to themselves instru- ments of music ; 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 Jeremiah, chap. ix. 23, we exhort all men in all places, saying, ' Let not the wise man glory in Vkr. i, 5.] LECTURE LXXVII. 333 his wisdom, nor the strong man in his strength, neither the rich man glory in his riches.' And out of David, Ps. Ixii. 10, ' If riches increase, lot no man sot his heart upon them.' And thus wo wean men from this worldly rejoicing as much as wo can. What is, then, the rejoicing which we teach ? As the apostle saith of sorrow, 2 Cor. vii. 10, that there is ' a worldly sorrow which causeth death,' and a godly sorrow which causeth repentance unto salva- tion ; ' so I say of rejoicing, that there is a worldly rejoicing, when men take more pleasure in the vanities of this life and tho pleasures of sin than in the things which belong unto their peace, which causeth death ; and 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 con- fidence unto salvation. The rejoicing, then, which wo teach, is not the worldly rejoi<'ing which the world teaches, and 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, 0 ye righteous,' saith David, Ps. sxxii. 12, ' and rejoice in the Lord.' And again, Ps. cxlix. 2, ' Let Israel rejoice in him that made him, and let the children of Siou be joyful in their king.' ' liOt him that rejoiceth,' saith the apostle out of the prophet, ' rejoice in the Lord,' 1 Cor. i. 31. And in the former chapter, ' My brethren,' saith the apostle, ' rejoice in the Lord.' So did the church, in Isaiah, saying, chap. Ixi. 10, ' 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,' &c. So did Mary, saying, Luke i. 17, ' My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour.'. So Peter, 1 Pet. i. 8, giveth testimony to the strangers to whom he wrote, that they rejoiced in the Lord, ' with joy unspeakable and glorious.' And so tho godly have always rejoiced in the Lord, as in tho only rock of their defence, and strong God of their salvation. And now see, besides 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 anything 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 onr 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 tho increase of our kine, and in our flocks of sheep ? Are onr 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 hfe ? And whence are all these things ? James i. 17, ' Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variable- ness, neither shadowing by turning.' But to como nearer unto the causes of Christian rejoicing, Doth the Spirit witness unto our spirit, that we are the sons of God '? Is tho darkness of our understandings lightened, the frowardness of our wills corrected, the corruption of our aiTections 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 tho free forgiveness of onr sins by grace, through the redemption that is in Christ Jesus '? Dare we go boldly unto the throne of grace, and cry, Abha, which is, Fntlier > Do we know that death shall not have dominion over us, and that hell shall never bo able to prevail against us ? Behold, then, what cause we have of our rejoicing in tho 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 imago in righteous- ness and true holiness, for our redemption by the blood of Christ Jesus, when we, through sin, had de- faced the image wherein we were created, and sold ourselves as bond slaves unto Satan, for our vocation unto the knowledge of the truth bj' the gospel of Christ Jesus, for our adoption into the glorious liberty of the sons of God, for our justification and free for- giveness of our sins by the blood of Christ Josus, for our sanctifieation 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 tho assured confidence which we have of our glorification after this Ufe with Christ Jesus, who shall change our vile body, that it may bo fashioned like unto his glorious body, &c. : all gi-aces 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 thia life present or for that that is to come ; so, what is it that we want which he doth not supply ? Want we riches ? ' 1 Sam. ii. 7, ' Tho Lord maketh poor, and maketh rich :' and he is ' rich unto all them that call upon him ' faithfully. Want wo preferment ? Ps. Ixxv. 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 settoth up another.' Want we wisdom ? James i. o, ' If any man lack wis- dom, let him ask of God, which giveth unto all men liberally, and reproaclieth no man, and it shall be given him.' Want wo patience in troubles ? That is tho 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 and ask. Want we comfort in our souls ? Rom. XV. 5, God is the ' GoJ of patience and consolation,' which ' comforteth us in all our troubles,' and turneth our heaviness into joy ; as also himself 334 AIRAY ON THE PHILIPPIANS. [Chap. IV. saith, saying, Jer. xxxi. 13, ' I will turn their mourn- ing into joy, and will comfort them, and give them joy for theu- sorrows.' Yea, whatsoever it is that we want, it is the Lord that must supply our wants ; Ps. cxlv. 16, ' He openeth his hand, and filleth all things living with plenteousness,' such as he best knoweth to be most meet for them, and good for his glory. ' The Lord ^ill give grace and gloiy,' saith the psalmist in another place, Ps. Ixxxiv. 11, ' 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 glorj-. Have we, then, whatsoever bless- ings 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 ? Eiches, honour-, strength, beauty, and whatsoever else the world most esteemeth of, what is it else but vanity, and vexation of the spu-it '? Amongst other things most precious in the life of man, wisdom is more to be sought after than gold and silver, and not to be weighed with pre- cious stones ; righteousness most commendeth man unto man, and holiness most commendeth man unto God. And yet what is om' wisdom, what is ovu' righteousness, what is om- holiness, that we should re- joice in them ? Be it that we have the ^^^sdom of Solomon ; be it that we be as righteous as Noah, Daniel, and Job ; be it that we bo as holy as I)a\id, the holv 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 om- wisdom, and righteous- ness, and holiness. Whatsoever om- wisdom be, it will not lead us unto God ; whatsoever our righteous- ness be, it wOl not present us righteous before God ; whatsoever our holiness be, we cannot stand in it in the judgment before God. Nay, when we come unto God, we must renounce our wisdom as foolishness, we must count om- 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 Hebrews, bj- profession a pharisee, as zealous of the tradition of his fathers as any, and as unrebukeable 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 om- rejoicing, that ' Christ is made of God mito us wisdom, and righteousness, and sanctification, and redemption,' as it is \ratten, 1 Cor. i. 30. Nay, to go yet further, what are our faith, hope, and love, that we should re- joice in them ? To be strong in fiiith, to be perfect , in love, to be stedfast in hope, are things for which we should pray always with all manner [of] prayer and supphcation 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 stedfastness of our hope, then we are abolished fi-om Christ, and our re- joicing is not good. It is Christ Jesus in whom we must beheve, whom we must love, and in whom we must hope. Oiu: faith must be built upon him, our love must be grounded on him, our hope must be stablished in him, and in him we must rejoice. Thus, then, we see that we have not anything 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, be- seech 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 om- salvation. Ye see the exhortations of the Holy Ghost, and the examples of godly men, and ye see what gi-eat cause we have to rejoice in the Lord, and how little cause we have to rejoice in anything else. All rejoicing in the world, what is it in comparison of this rejoicing in the Lord "? It is as the moi-ning 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.' Nav, in it only is true joy and soimd 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 apostlc'$ ex- hortation 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. MTience I observe the constancy which is in Christian rejoicing, whereby it is known indeed to be Chi-istian. The constancy of our Christian re- joicing 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, 1 Thes. v. IG, ' Rejoice evermore.' And herein is the trial of our joy, whether it be Christian indeed ; for as it is said of some heai-ers of the word, Luke viii. 13, that ' for a while they be- lieve, but in time of temptation 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 as he showereth do^\Ti the early and the latter rain upon them , but in time of perse- cution, ti-oublo, and adversity, they hang down their heads, and niui-mm- against the Lord. It seemeth that Satan thought that Job would have been such an one, as appeareth by these words. Job. i. 10, where Ver. 4, 5.1 LECTUUE LXXVII. 335 he saith nnto God, ' Doth he fear God for nought ?' And the same may bo said of rejoieuig, ver. 11, 'Hast thou not made lui hcdgo 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 sub- stance is increased in the land, liut stretch out now th}- hand, and touch all that he hath, to see if he will not blaspheme thee to thy face.' Hut 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 well furnished. Oh, then, how well doth it like them, to confess that he is good, and gracious, and bountiful ! But if the Lord begin to handle them somewhat roughly, so that things fall not out to their content- ment, then their coimtenance is changed, and they take the matter sore to heart. And if he proceed, and dei)nviug them of his blessings, afflict them in body or in goods, then they fall to nuirmur, and often- times to blasphemies : which blasphemies, albeit some of them utter not with their mouths, yet in then- heart re- pine they at the Lord, for such his judgments upon them. Now these in trial prove plainly to be hypocrites, and by trial it appearcth that their joy is not Christian, because it is not constant, but ebbeth and fiowcth ac- cording to the ebb and flood of adversity and prosperity. What shall we sa^i^ then ? When the Lord atflicteth us with poverty, sickness, and the like crosses, must we rejoice in the Lord ? Yea, verily ; for, 1 Sam. ii. 6, 7, ' 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 oxalteth.' ' There is no evil in the city which the Lord hath not done,' Amos iii. 6. 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 chikken 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 gloiy at the appearing of Jesus Christ,' such as was Job's afflic- tion ; or else it is a fatherly con-ection, that ' being chastened of the Lord, they may not be condemned with the world ;' such as was the death of David's child for David's sin, 2 Sam. sii. 14, and such as was the weakness, and sickness, and death of many of the Corinthians, for eating and drinking unworthily at the Lord's table, 1 Cor. xi. 30. Are, then, our crosses of poverty, sicloiess, or whatsoever they be, fi-om God ? Then are thej' 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, chap. i. 2, ' count it ex- ceeding joy when ye fall into divers temptations and trials,' &c. Are thev to correct and chastise us '? Hob. xii. 7, ' If we endure chastening, God ofl'ereth himself unto us as unto sons, for whom ho loveth he chasteneth.' Oh but sometimes he shutteth us even up in despair and infidelity ; how shall we then rejoice iu the Lord ? I demand then. Dost thou know it, and loathe 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 bo there, in thy weakness he will per- fect his praise. Yea, but in that oui' Saviour pro- noimceth a blessing upon them that mourn. Mat. v. 4, it appeareth that we are not alw.iys to rejoice. Not'so neither, for even then when we sigh and mourn for the affliction we have iu the world, we are to rejoice in the Lord, and to be of good comfort in Christ Jesus, be- cause he hath overcome the world ; even then, wheu we mourn tlu-ough a sense of God's judgments, we are to rejoice in his tender mercies, that he deals not with us after our deservings ; even then, when we moiirn in the body because of affliction, we arc to re- joice in our souls because of our strong consolation in Chi-ist Jesus, and because our light affliction in ^le body causeth unto us a far most excellent and an eternal weight of glorj-. 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 ' gi'eat is our reward in heaven.' Let this, then, teach us to take heed how we mur- mur against the Lord, for poverty, sickness, or any cross whatever. 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 cor- rection of a merciful father, that we may be reclaimed from the wickedness of om- 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 our- selves, unto our sins, unto our infinuities, unto our afflictions, unto the world, we may sigh and mourn, yet let us rejoice in the Lord. We are not bid to re- joice in ourselves ; nay, in ourselves wo shall be sui'e to have cause enough of mourning. We must, there- fore, go out of ourselves unto the Lord, and we must rejoice in him. We must look unto him, and renum- ber that he is good, and therefore whatsoever he doth is good ; that he is almighty, and 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 suflfer the rod of the ungodly to rest on the lot of 336 AIKAY ON THE PHILIPPIANS. [Chap. IV. 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 Ln him ; that he was tempted, that he might be able to succour them which ai'e tempted. AMiat cause, therefore, so- ever of mourning there be in ourselves, let us look out of ourselves, and let us rejoice in him always. If he bless us, then we think and yield easily that we have cause to rejoice in the Lord : and if he cross us with any plague or trouble, then we have also cause to rejoice in him, because it is for our good and his own glory. Rejoice, therefore, in the Lord always. LECTIJRE LXXVIII. Again, I say, Rfjoice. Let your ptitieiil mind he l;iioini to nil »ien. The Lord w at ha)id. — Philip. IV. 4, 5. rpHESE words are (as we heard the last day) an X exhortation unto the Philippians to rejoice, not as the'world doth, but to ' rejoice in the Lord ; ' not with a momentai-y 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 exhorta- tion, 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 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 shew 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 and their posterity might know them, saying, Ps. cvii., ' Oh 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 shew how needful it was that they should do so, and how hardly men are drawn to do so? How often likewise doth our Saviour exhort his disciples unto humihty and meekness ! sometimes saying unto them, Mat. xi. 29, ' Learn of me that I am meek and lowly in heart;' sometimes telling them, chap. xx. 26, that whosoever among them would be great, should be servant unto the rest ; sometimes washing their feet, Ac, thereby to teach them humility, John xiii. And wherefore doth ho so often beat upon it, but to shew how needful it was they should be humble and meek, and likewise how hard a thing it is to draw men imto humility and meekness ? How often likewise doth the Holy Ghost exhort to the putting oti' 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 point whereof we now speak, how oft doth our Saviour exhort to rejoice and be glad in persecution, Mat. V. 12, because of the reward laid up for us by God in heaven ; to rejoice because our names are written in heaven by the finger of God's own hand, Luke X. 20 ; to be of good comfort, because he hath overcome the world, John xvi. 33 ; that is, to rejoice in the Lord. And wherefore, but to shew how need- ful 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 sheweth 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 and beaten upon. But it will not be amiss yet a little more particu- larly 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 soeth not, that considereth anything, 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 lioa whom he may devour ? Who seeth not what fightings without, what terrors within, what anguishes 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 persecution against us ; when wicked men cruelly, disdainfully, and despitefully speak against us ; when lying, slander- ing, and deceitful mouths are opened upon us ; when we ai'e mocked and jested at, and had in derision of all them that are about us ; when we are afllicted, Vkr. 4, 5.] LECTURE LXXVIII. 337 tormenteil, and made the world's wonder ; wheu the sorrows of death compass us, and the floods of wicked- ness 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 everywhere almost protestoth ; and wheu 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 chil- dren 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 and scourgings, by bonda and imprison- ment ; when we feel the smart of loss, or hurt in bodj-, 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 ; wheu the pains of death take hold of us, and multitude of sorrows beset ns 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 travail ? 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 afijight and utterly overcome of them. If any one of Job's afflictions lie upon us, we break out into all the impatiencies that ho 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, we break out into like outcries with David, 2 Sam. sviii. 88, saying, ' Absalom my son, my son Absalom! would God I had died for thee, 0 Absalom my sou, my son ! ' but though Joab would, yet can he not comfort us as he did David. IfHaman do but fear the king's displeasure, Esther vi. 12, he hastes him home mourn- ing, and covers his head, and will not be comforted ; and if Ahithophel do but see that bis counsel be not followed, 2 Sam. xvii. 23, he saddles his ass, and rides home, and hangs himself. And thus 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 becanse they have not learned to rejoice in the Lord alway. Very needful, then, 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 ns, 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 shoo 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 the 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, and that many with him become their own butchers. Yea, let the children of God themselves say, whether their attiictions 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 them- selves to the will of God, and say, ' Naked came I out of my mother's womb, and naked shall I return again : the Lord hath given, and the Lord hath taken away ; blessed be the name of the Lord,' Job i. 21. Or when they are smitten with sores and boils, from the sole of their foot to the crown of their head, can with the same Job comfort themselves, and say, chap, ii. 10, ' 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 bitter- ness of his soul, and saying, iii. 8, 4, &c., ' Let the day perish wherein I was born, and the night wherein it was said. There is a man-child conceived,' &c. 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 feel- ing 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 bo touched with sorrow and heaviness for the crosses of this life ; for no doubt they may ; Y 338 AlKAY ON THE PHILIPPIANS. [Chap. IV. but to shew that sometimes they are so cast down with heaviness, that it is a hard matter to rear them up again. For as Job's friends disputed against him, 80 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 com- fort 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 ai'e persuaded to rejoice in the Lord always, and con- sequently upon what cause the apostle doubled and redoubled this his exhortation. Now, this may first instruct us in the merciful goodness of God towards us, who in things fo need- ful 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 : Isa. xxviii. 10, ' Precept upon precept, precept upon precept, line unto line, lino 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 would beat it into us. Secondly, This may teach us our dulness to con- ceive, and slackness to embrace the things that belong unto our peace. Such things must be doubled and redoubled unto us, and yet 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 rim 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 aposlle 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 iu him, we stand fast against whatsoever troubles and sorrows, and without it, we are quite atlright 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, and 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 bo 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 sem- blance : 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 flour 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, and what- soever crosses or sorrows we sutler, let that remem- brance 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 suflerings or sorrows unto those benefits of Christ his death and passion, whereof this day may put us in mind, and which this day shall be sealed unto the souls of those which are worthy communicants iu 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 ho 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 alway; again I say. Rejoice. Thus much of this exhortation. It foUoweth : — Let I/our pal lent mind, &c. This is also an exhor- tation unto the Philippians, wherein the apostle ex- horteth them not only to such a patience as is tried and seen in bearing injuries and putting up wrongs, but generally into 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 \vord 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,' &c., as in the Acts, Acts xxiv. i, 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, ii. 18, where he saith, ' Servants, be sub- ject to your masters with all fear, not only to the good and courteous, but also to the froward.' Some- times it is translated as if we should thus read, ' Let your gentle mind,' &c., as in the second epistle to the Corinthians, 2 Cor. x. 1, 'I beseech you, by the meek- ness and gentleness of Christ;' and in the first epistle to Timothy, 1 Tim. iii. 3, where it is said that ' a bishop must not be given to filthy lucre, but gentle.' And sometimes, again, it is translated as if we should Vkk. 4, o.] LECTURE LXXVIII. 339 thus read. ' Lot your soft mind,' Xc, as in the ejiistlo to Titus, Tit. iii. 2, where ho willcth Titus to put his people in mind ' that they be no fighters, but soft, shewing nil 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 bo known unto all men. The thing which he exhorteth them nnto, is such a mildness of their behaviour, and moderation of their aft'ectious among their neighbours and brethren, as that, for unity's sake, they will rather lose of their own, than 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 bo known, and that to all men ; not for matter of ostentation and vain-glory amongst men, but that, holding out this light to all men in their lives, they may bo won nnto the faith of Christ, and the name of God ma}' be glo- rified. And because the Philippians might haply thus object and say. Yea, indeed, must we put up injuries, must wo not stand upon our right, but sometimes yield of our right '? Then shall wo 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 patient mildness, and gentle moderation of your affec- tions, yet do ye hold on this good course, and possess your souls in patience ; for ' the Lord is at hand,' even near, to avcngo you of your wrongs, and to repay you with glory. So that hero wo 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 afl'ections towards their brethren in mattors 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 afl'ections, as that, for unity's sake, they do not always strictly stand upon their right, but sometimes \-ietd of their right, and sit them down with the loss, and patiently put Tip the wrong. A notable pattern of the practice of this rule we have in Abraham, who, in the strife that was between his hcrdmen and Lot's herdmen, and was like to be between him and Lot, Gen. xiii. 8, 9, resigned his own right to buy peace, saying unto Lot, ' I pray thee, let there be no strife between thee and me, nor be- tween mine hcrdmen and thine herdmen ; for we be brethren. Is not the whole laud before thee? Depart, I pray thee, from me ; if thou wilt take the left hand, then I will go to the right ; or if thou go to the right hand, then I will go to the left.' He was Lot's 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, ^lat. xviii. 2t, 27, in the example of the king, who, calling his ser- vants 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 bo kind and courteous one towards another, shewing all meekness and mildness one towards an- other ; 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 mat- ters of ordinary life and civil dealing one with another ; for in matters of faith and religion, in mattei-s belong- ing 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. Here we must be at strife as Moses was with Pharaoh, Exod. X. 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 hero 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 than 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, Mki. xviii. 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 wo 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 pro- posed. We make a jest of that of our Saviour, where 340 AIRAY ON THE PHILIPPIANS. [Chap. IV. be saith, Mat. v. 39, ' Whosoever shall smite thee on thy right cheek, turn to him the other also ;' and we say, whosoever gives me a blow, be 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 uupeaceable one with another, and so uncharitable one towards another. Hereupon it is that there are such heart-burnings, grudgings, jars, debates, con- tentions, and divisions amongst us. Well, will we mend that which is amiss, and put in practice the rule that hath been given unto us ? Let us then observe these rules. First, hath our neighbour or brother some faults that arc rather natural than punishable by the laws ; as, for example, is he somewhat proud, somewhat covetous, somewhat hasty and angry, somewhat super- stitious ■? &c. Let us learn to skill of his nature, and 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, let us go- unto him, and tell him his fault between him and us alone, Mat. xviii. 15 ; 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. LECTUEE LXXIX. Let your patient iniitd be Icnoun to all men. The Lord is at hand. — Philip. IV. 5. THESE words are, as we heard 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 unity's sake they will rather lose of their own, than strictly stand upon their right in matters of ordinary life ; for so the word here used by the apostle signifielh, 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 con- spicuous and evident, as that it might be known, and that to all men; not for matter of ostent-ation and vain-glory 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 apostle's 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 some- times 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 patient mildness and gentle moderation of your affections, yet do ye hold on a good course, in patience possess your souls, and let your patient mind be known to all men ; for the Lord is at hand, even near to aid and help you, to avenge you of your ^\Tongs, 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 aflections 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 necessai'y rule for all Christians, to be kept for ever in all theii' dealings with their neighbours, which is, in matters of ordinary life to use such mo- deration of their afl'ections, as that, for unity's 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 [with] the wrong. Two notable patterns I shewed you of the practice of this rule: the one in Abraham, Gen. xiii., 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, Mat. xviii., i who finding his servant poor, and not able to pay the debt he owed him, remitted his right, and forgave him his debt. Whose examples we ought to follow in matters of ordinary life and civil deahng one with another, not standing upon terms one with another, but yielding one unto another, shewing 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 shewed you. For if we think that we have right, then wo 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 plea- sures. 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 ; * Qu. ' bagged ' ? — En. Veb. 5.] LECTURE LXXIX. 341 we may not, we cannot, we will not sufifor these and those things. And hereupon, to go now forward in the point, hereupon, I say, it is that wo are so un- peaceable one with another, and so uncharitable one towards another ; hereupon it is that there arc such heart-burnings, grudgiugs, 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 ; wo cannot put up any loss or wrong one at another's hands. The superior he disdains to yield in anything 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 ye yield an inch the other will take an ell; 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 him- self to put up anything at his hands that is no better than himself. Thus in superior, inferior, and equal, is wanting that patient, gentle, courteous, and soft mind whereunto our apostle exhorteth; and instead of meekness, gentleness, patience, moderation, and mildness one towards another, are entertained nuir- TOuriugs, reasonings, heart-burnings, and unseemly speaking and dealing one against anotbtr. This is utterly a fault amongst us. Will we then mend that which is amiss, and put in practice the rule that hath heen given us, using in matters of ordinary life such moderation of our aileetions amongst om- neighbours and brethren as that for unity's sake we will pass by many faults and oftences, and sometimes yield of our right, and sit us down with the loss, and put up the wrong ? I am sure we should ; and if we will do so, we must observe these rules that follow. First, Hath onr neighbour or brother some faults that are rather natural ihan punishable by the laws ; as, for example, is he somewhat proud, somewhat covetous, somewhat hasty and angry, somewhat un- sociable, somewhat suspicious ? &c. We must in such cases deal with him as David did with his elder brother Ehab. When David, being sent of his father unto his brethren to the battle, had shewed his mislike that none would undertake to fight with Goliath, Ehab was very angry with David, and said, 1 Sam. xvii. 28, ^ Why camest thou down hither ? 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 shai-p speeches of his brother ? He knew his brethren's stomach against him, and there- fore only said, ver. 29, ' What have I now done '? 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 into the fire by ministering occa- sions of anger if they be hasty and angry, to increase their jealousy by any preposterous dealing if they be somewhat 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 behovcth us, if we will have our patient 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 arc said or done which might be well meant and well taken, they be worse taken than they are meant, and rather the worst than 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 exaspe- rate mind, which had rather blow the bellows than quench the fire, rather make a broach where there were none, than make up a breach where there were one. And therefore the apostle putteth such as ' take all things in the evil part,' Rom. i. 29, in the rank of them whom God had delivered up unto a reprobate mind. If, then, we will have our patient mind known, and be commended for that moderation which onr apostle here requireth, we must not interpret such things as are said or done unto the worst, but when thev may have a good meaning, we must make the best of them ; for so indeed do we shew ourselves to have a good moderation in ourselves, if when things in themselves are cither doubtful or not altogether the best, yet we make the best of them, and rather so con- strue them as they ought to be meant than as they might be taken. A third rule which wo must observe is this, such faults as are secret, or committed by infirmity, we must not di\-ulgate and publish, but rather hide and cover them. It is the saying of our blessed Saviour, ]\[at. vii. 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 Ashkolon ? ' In many thmgs we sin all,' James iii. 2; and he is best that ofl'ends the least. But who can brook him that whatsoever fault he hears in the house, by and by tells it on the housetops ? or how shall he approve his moderation and his patient 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 342 AIRAY ON THE PHILIPPIANS. [Chap. IV. speech of men. For as Peter saith of lore, 1 Peter iv. 8, that it 'covereth the multitude of sins,' so it is trne in this moderation and patience whereof we speak, that it bears with and pardoneth many faults and offences of one man towards another, and like- wise coneealeth such faults and offences as secretly or through infirmity are committed against God. If, then, we will approve ourselves to have that patient mind which our apostle here requireth, we must not publish whatsoever fault of our neighbour we hear or know; but such faults as either are not commonly known abroad, or whereunto 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 neighbom- are such as that they may justly offend us, behoveful it is that we go unto him, and tell him hisTault between him and us alone ; and if thus he hearken 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. xviii. 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, the apostle would have them rebuked openly, 1 Tim. V. 20 ; but if thy brother trespass against thee privately, giving thee cause of otlence, ' go and teU him his fault between thee and him alone : if he hear thee, thou hast won thy brother ;' and, as James speaketh, chap. v. 20, ' hast saved a soul fi-om death ;' and he repenting, thou art to forgive him, as Christ in another place wameth, Luke xvii. 3 ; ' and if he will not vouchsafe to hear thee,' 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 coufinned.' Other- wise, 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 patient mind be known unto men ? For this is our patience and moderation, that when we have so just cause of oflence, we deal as mildly and quietly with our neigh- bour as may be : first, privately confemng 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 patient 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 oiu- neighbours or brethren, or break out into impatient heats against them. A fifth 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 bcai- us out unto, what proof hereby shall we make of om- modera- tion and patient mind ? The law saith. Gen. ix. 6, ' Whoso 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 WTong, we must sometimes put it up, and for peace .and imity's sake we must remit and yield of om- right, 'f we will have om- moderation and patient 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 com-teous, and soft, and gentle, and patient 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 alto- gether the best, make the best of them, and so construe them as they may be well meant, rather than as they might be ill taken. Be not hasty to publish whatso- ever fault of your neighbom- you hear or know, but such faults as either are not commonly kno^^•n abroad, or whereinto he hath fallen through infirmity, hide and cover them, and 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 fiiends, which may hear and help to order your matters. Be not averse from sitting down sometimes with the loss, and from putting up some- times 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 patient 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 hereunto ? For unless ye be patiently minded one towards another, can ye either Veb. O.J LECTURE LXXIX. 843 worthily celebrate those holy mysteries of Christ his blessed death aud passion, or thankfully celebrate this day in remembrance of his resurrection ? To celebrate these holy mysteries worthily, is not to come hither as to au ordinai-y table, and here to eat and di-ink ; but to come hither prepared with all holy reverence, havinj; examined om'selves before as touching oiu: faith in Christ Jesus, whether by faith iu Christ Jesus we feel a full assurance iu 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 oiu- God, and fully purpose hereafter to confonu omselves 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 bod^-, 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 ail eat one bread, and drink of one cup,' and 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 thut at this time the very celebration of these holy mysteries, may sufficiently put us in mind of that moderation and patient mind which ought to be in one of us towai'ds another. Neither that only, but this day also, wherein we celebrate the remem- brance of Christ his blessed resurrection, may suffi- ciently 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 this put us in mind of rising from the death of sin unto the life of God ? Or how shall we think that we are risen unto the life of God, if there be not this moderation and patient mind in us one towards another ? Since, then, by the resurrection of Christ as this day, we are put in mind of our resurrection from the death of sin unto the life of God, thereby also we are put in mind of that moderation and patient 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 patient mind may be known unto all men. The Bficond thing which I note in this exhortation, is this, that the apostle would have this their modera- tion 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 oflered, might have trial of their moderation and mildness, and that therebj' religion among all men might bo 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 ex- perience 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 patient mind to be made known. For as our Saviour sailh in somewhat another matter. Mat. V. 46, 47, ' If ye love them which love you, what re- ward shall ye have ? And if ye be friendly to your brethren only, what singular thing do ye ?' So may it well be said in this matter, if our patient mind be only known unto them that use us with all mildness and gentleness, what singular thing do we '? And if we moderate our afl'cctions, and yield only unto them that yield unto us, what praise shall we have ? Our moderation, then, and patient mind, is not to be re- strained, in the use thereof, unto these and these men, but it is to be shewn unto all men, with whom we live, be they better or worse. So the apostle, speaking of charitable beneficence, ' Let us do good,' saith he, Gal. vi. 10, ' while we have time, unto all men.' And again, Rom. xii. 18, ' Have peace with all men.' And generally the precept is, that we have our conversation honest among 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 gentle- ness, goodness, meekness, temperancy, moderation, patience, &c., unto all men ; imitating therein our Father which is in heaven, Mat. v. 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 patient 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 beheve. For if they shall see untowardiiness 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 there- fore 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. vi. 1 ; ' that the word of God be not evil spoken of,' Titus ii. 5 ; that ' the worthy name, after which they be named, be not blasphemed,' James ii. 7. But if they shall see moderation and mildness, meekness, gentleness, and patience in one of ns towards another, we cannot better draw men unto the gloiy of our God, and to a good 344 AIRAY ON THE PHILIPPUNS. [Chap. IV. opinion of onr religion, and of the truth which we profess. And in this respect it is that onr hlessed Saviour thus eshorteth all men, saying, Mat. v. 16, ' 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, 1 Peter ii. 12, ' Have your conversation honest among the GentUes, 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 patient 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 then, first, were to be reproved those brawls and quarrels which fall out amongst neighbours and brethren about matters of twopence, matters of nothing. Onr apostle would have our moderation and patient 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 neigh- bours 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 shew plainly how little heed we have taken unto this exhortation of the Holy Ghost, and consequently how little care we take, that the name of God, and the truth which we profess, he not evil spoken of. Secondly, Here were to be reproved such carnal ex- ceptions as are commonly taken against this exhorta- tion. The Holy Ghost saith, ' Let your patientmind 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 patient 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 patient 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 sufier ourselves to be taught by the Holy Ghost, and as our apostle willeth, we must let our patient mind be known unto all men without such exception of any. Thirdly, Hence we learn what we are to respect in th? 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 hke. Mat. vi., that if thej- be done for the praise of men, then 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 Hking of the same truth with us, shall say of ns. 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 patient 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 an- other. Let ns not, after the fancy of our own reason, abridge that which the Holy Ghost eulargeth, 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 patient mind be known unto all men. LECTUEE LXXX. The Lord is at hand. — Phllip. IV. 5. THESE words have been already noted to consist of an exhortation, and a reason of the exhorta- tion : the exhortation this, ' Let your patient mind, &c. ; 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 where- unto the apostle exhorteth the Philippians is mildness in their behaviour, and moderation of their affections towards their neighbours and brethren, so that for unity's sake they would rather lose their own than 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 3'our patient mind be known to all,' &c. The Lord is at ha7id. This reason, as I told you, is added to prevent an objection. For the apostle, having exhorted the Philippians to such a mildneSg Ver. 5.] LECTURE LXXX. 345 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 WT0I12, the Philippians might haply thus object and say tliat 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 patient mildness and gentle moderation of your affections, yet do ye hold on a good course, in patience possess your souls, and let your patient mind bo known unto all men, for the Lord is at hand ; otherwise, indeed, your case were hard, if the Lord were far from yon, 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 xvii. 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, Jer. xxiii. 24, that he ' filleth heaven and earth,' and therefore is thus near unto whatso- ever is in heaven or earth. Thus the prophet saith, Ps. cxxxix. 7-10, that he cannot convey himself out of his presence. For ' if he climb up into heaven, there he is ; 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 shall bo 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, John xiv. G, and whose nnmo is I AM, Exod. iii. 14. Again, the Lord is said to be near, or at hand, in respect of his grace, and provi- dence, and powerful working of his Holy Spirit ; as where the prophet saith, Ps. cxlv. 18, ' The Lord is near unto all that call upon him, yea, to all that call npciu 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 pro- phet, Isa. Iv. 6, ' Seek ye the Lord whiles he may be found, call ye upon him whiles he is near ;' that is, whiles he offereth himself and his grace unto yon, 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, of the good word of good, and of the powers of the world to come,' Heb. vi. 4, 6. 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 judgment, when he shall come in bodily presence in the clouds of heaven, to judge both the quick and the dead ; as where James saith, chap. v. 8, ' Be patient, and settle your hearts, for the coming of the Lord draweth near ;' and likewise, where the apostle saith, Heb. x. 37, ' He that shall come will come, and will not tarry.' In the first sense, the Lord is at hand as well to the wicked as the godly, to give, as well to the one as to the other, life and being, and 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 at hand, because that could be no such special reason to move the Philip- pians unto mildness and patience towards all men, having no more comfort in it for the godl}' than 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 pa- tience and mildness be much abused. For be it that the reason why their patient 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 utterh' of their enemies ; either of the reasons might be suffi- cient motives to persuade them to let their patient mind be known unto all men. And whether of them to choose the rather, as more agreeable to the apostle's mind, I cannot peremptorily affirm. Either of them may very well stand with the meaning of the apostle in this place. And therefore we will see what profit- able 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 yon, to hear and help yon, to save and defend you, I note that the apostle's rea- son to move the Philippians unto a patient 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 provi- dence over them, to hear and help them, to save and defend them when they are abused, oppressed, or 34G AIRAY OX THE PHILIPPIANS. [Chap. IV. afflicted. Whence I observe a special motive, which may and ought 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 suti'erings 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. Jacob shall have his uncle Labau to deceive him. Gen. xxxi., to change his wages ten times, to persecute him, and if the Lord forbid him not, to kill him. Joseph shall have his own brethren to hate him. Gen. xxxvii., 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 bond-servant. The children of Israel shall have a Pharaoh to weary them of their lives, Exod. i., by sore labour in clay and brick, and in all work in the field, with all man- ner of cruel bondage, to command to kill all their male children, and by all cruel oppression to labour to make havock of them. Daniel's companions shall have some Chaldeans to devise mischief against them, Dan. iii., to accuse them to the king, and to get them thrown into the hot fiery furnace. Daniel himself shall drink of the like cup, chap. vi. And generally, the disciples of Christ, which we are if we continue in his word, shall in the world have affliction to try their faith and their patience, John viii. 31, xvi. 33. 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 flail, gi'ound in the mill, sifted, and have all the bran bolted out of it. This is the gate of the Lord, and the right- eous 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 ? Even as our Saviour wills him, Luke xxi. 19, 'by his pa- tience he is to possess his soul ;' and as our apostle here exhorteth, to make his patient mind to be known unto all men. Oh, but in such causes of impatiency, how should a man be patient '? 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 wTonged bj- others ; ■what should persuade him to moderation and mild- ness, to gentleness and patience ? Do we ask what '? Do we know that the Lord his providence watcheth over us alway ? Do we know that he will not leave us nor forsake us, nor deUver i:s into the will of our enemies ? Do wc know that all the hairs of our head are numbered, and that not one of them shall fall to the ground without our heavenly Father's will? Here, then, is, or should be, enough to persuade us to be patient 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 inno- cent, the most mighty God, imto whom all power is given in heaven and in eai-th, who sitteth in heaven, and beholdeth the earth, and seeth 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 bond-slaves 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 b}- his Spirit, to save and defend us under his wings : he is at hand , near about our paths and about om- beds, pitcheth his tents round about us, and giveth his angels charge over us ; he is at hand, near to behold our sufferings and our wi-ongs, as himself saith, Exod. iii. 9, ' I have seen, I have seen the affliction of my people which is in Egj-pt, wherewith the Egyptians oppress them ;' near to hear us when we call upon him, as himself saith, Ps. 1. 15, ' Call upon me in the day of ti'ouble, and I will hear thee, and thou shalt glorify me ;' near to dehver us from the wrongful dealings of men, and therefore the prophet prayeth unto him, ' Oh deliver me li'om the ■mrongful dealings of men, and give me not over unto mine oppressors ;' near to save us under his feathers in evei^y needful time of trouble, for so the psalmist saith, Ps. ix. 9, ' The Lord will be a defence for the oppressed, even a refuge in due time of trouble.' Hereof Jacob had experience when Laban persecuted him, in that the Lord cm'bed Laban, when ho said unto him, Gen. xxxi. 24, ' Take heed that thou speak not to Jacob aught 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 Pharaoh's house, and of all his substance, Gen. xxxvii. 41. Hereof the children of Israel had experience when Pharaoh oppressed them, in that the Lord, Exod. iii., 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 thej' were traduced -unto the king, in that the Lord shut the mouths of the lions, that they hurt not the one, Dan. vi. 22, and abated the heat of the fii'e that it had no power over the bodies of the other, chap. iii. 27. Hereof the disciples of Christ had experience when thev were cast into prison, in that the Lord sent his angel unto them, and delivered them out of prison. Acts V. 19. And hereof the childi-en of God have continual experience, in that the Lord helps them to right when they sufl'er wrong, feedeth them when they are huugiy, looscth them when they are in prison. Ver. O.J LECTURE LXXX. 3+7 giveth them sight when they are blind, raiseth them when they are fallen, koepcth them if they be strangers, rolicveth them if they be fatherless or widows, and makcth all their beds in their sickness. And here- upon David resolved and said, Ps. iii. 0, ' I will not be afiaid though ton thousands of people beset me round about ;' nay, Ps. xxvii. 3, ' though an host of men were laid against mo, jxt shall not mine hoitrt be afraid ;' nay, Ps. xxiii. 4, ' though I walk through the valley of the shadow of death, I will fear no c^-il.' And why'.' ' For thou art with me,' saitli the prophet ; thou, O Lord, art with me, aud therefore, whosoever be against me, in what danger soever I be, I will fear no evil. This, thou, to know that. the Lord is with us, and that he is always neai' at hand to hear us aud to help us, should quiet us, as of all fear, so of all per- turbations of the mind, so that we should patiently brook whatsoever might otherwise stir us unto impa- tiency. How is it, then, that upon ever}- occasion we are so unpatient, and have so little hold of ourselves ? U any man thwart or cross us, if any man hanu or wTong us, if any man taunt or mock us, if any man revile or speak evil of us, if anj- man ofl'er us any hard measure in word or in deed, how do we bite upon the bridle aud .stomach the matter ! One abuse must be quit with another, one ^^Tong with another, one mischief with another, or else we think we have never played the meu. 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 tonuented ; if we be cruelly or deceitfully turned out of house and home, lands and living, and all that we have : oh how, then, are our souls disquieted within us, and how do our hearts bum 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 praj-, what is the cause of such im- patiency in these and the like cases, yea, oftentimes, when the Lord his hand is upon us in poverty, sick- ness, aud 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 for- getfulness of the Lord, and of his provident watchful- ness'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 Lord's, 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, wo will be disquieted, we will kill and slay, and we will be avenged. For if we knew or remembered that vengeance is the Lord's, and that he will repaj', wc would patiently pass by the contumelies and wrongs of men, and leave them to the Lord that judgeth right- eous judgment. 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 wo may be safe under his feathers ; and, therefore, forsooth, when troubles assault us, or the sorrows of death compass us about, we thiuk wo do well to be as unpatient, as Jonas was angry for his gourd. For if wo 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 sufl'erings and wrongs ; or, car- nail}' we say, if the Lord be at hand, I wish I might know it, I wish I might hear him, I wish I might sec him, as if, otherwise, we could not discern of his being near unto us ; or, if we bo better taught, yet we thiuk him not near if he do not always hear and help when wc wish aud call. Aud therefore everj- small thing, and least trifle almost, moves us, and disquiets us, and puts us out of all patience. Whatsoever, therefore, contumehes or disgraces arc oflferod unto us, whatsoever losses or wrongs we sus- tain, whatsoever troubles or temptations do assault us, whatsoever malice or wickedness be practised against us, lot us know that the Lord his providence watehoth over us, to save and defoud us, to take our matter into his own hand, and to be avenged of our enemies. And, therefore, let us not be discouraged or disquieted, let us not fret or fume, or busy our heads with think- ing of revenge, but let us in our patience possess our souls, and let our patient 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 Julians, the more abuse us and wrong us, yet the Lord is at hand, to behold our sufferings 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 in 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 wiiat they can against us ? Well, the Lord is at hand ; he secth and know- eth all things, he delivercth us, and avongeth us of all that rise up against us, when and as it seems good unto him. He that keepeth us sliimboreth not, nor sleep- eth ; 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 beiug always neai- at hand unto us, by his watchful providence over us, we shall not onlj- not be troubled with these sharp fits of this hot ague of impatiency 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 patient mind known unto all men. And let this be spoken of this observation from this meaning of these words. 348 AniA\ ON THE PHII.IPPIANS. [Chap. IV. 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 judgment, to requite our hard measures into their bosoms that have ill meted unto us, and to wipe all tears from our eyes, and give us rest with himself, I note that the apostle's reason to move the Philippians unto a patient mild- ness and gentle moderation towards all men, is be- cause the Lord is at hand to break the clouds and to come unto judgment, 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 and ought to persuade ns to pos- sess our souls in patience whensoever we are abused, oppressed, or afflicted ; namely, the approaching of Christ his second coming unto judgment, 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, where he saith, chap. v. 7, 8, ' be ye patient unto the coming of the Lord : Be ye patient 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 in- temperate beats ; and whatsoever might haply seem enough to disquiet us, we would pass it over with greater patience ; for thus we should say with our- selves. Hath God given all judgment unto his Son, and is he ready to come unto judgment ? Is the time at liand 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 shew 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 marvellous 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 judgment, should our patient mind be known unto all men. Oh 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. It is a thing ' which the Father hath kept in his own power,' Acts i. 7, and so peculiarly reserved unto himself, as that ' of that day and hour knoweth no man, no, not the angels in heaven, but God only,' Mat. xxiv. 36 ; nay, not Christ Jesus him- self, 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 tlun that it was near, and is it [not] now very near, even at our doors ? ' The Lord is patient toward us, and would have no man to perish, but would all men to come to re- pentance,' 2 Pet. iii. 9, and therefore hath hitherto deferred his coming. But ' yet a very little while, and he that shall come will come, and will not tany,' Heb. s. 37. 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 the apostle pro- vail with us, that our patient mind be known to all men. Let us be meek and gentle, kind and courteous one to another, yielding one unto another, and bear- ing 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. Be nothiiifj careful : LECTITEE LXXXI. hut in all tliinys let yaur requentx he shewed unto God in prayer and supplication, vitli giring of thanks. — Philip. IV. G. WE have heard divers exhortations of the apostle unto the Philippians. His last exhortation unto them in the former verse was, that their mode- rate, and gentle, and patient mind might be known unto all men. The reason, because the Lord is at hand, not only according to the presence of his deity and glorious majesty, which filleth heaven and earth, but at hand by his continual watchful providence over them to hear and help them, to save and de- fend them, and at hand by his second coming Jin the flesh unto judgment, to wipe all tears from their eyes, and to recompense tribulation to all that trouble them. Be nothing careful. In these words we have an- other 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 Vek. 6.J IJX!TURE LXXXI. 341) 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 faith- fulness of any man, for the event of them, his tur- moiled thoughts are always busied about them. Which carefulness being an evil carefulness, the apostle dis- suadeth it, saying, ' Be nothing careful ;' that is, let it be far from you to be troubled with such worldly and distrustful carefulness for anything in this life, or for the event of anything that you have to deal withal. The thing which he persnadeth 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, Lut 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 iwthiiif), but in all tliiiit/s,' etc. Secondly, note the distribution of prayer into his divers kinds, ' Let your requests,' or suits, or petitions, there is the general, ,' be shewed unto God in prai/ei; and siijipllciition, with yieing of thanks ;' prayer, sup- plication, and thanksgiving, these be the kinds or par- ticulars comprehended under the general. By re(jiiests, 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 pour out unto God for blessings corporal or spiritual, temporal or eternal. By siippli- catiun is meant such prayer as we make unto God for preserving us fi-om evils, corporal or spiritual, temporal or eternal. By fiiritifi nf thaulcs is meant a thankful praising of God for benefits bestowed upon us, or for our deliverance from evils ; and all these are com- monly 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 shewed unto God,' or be made known unto God ; not as if their requests or anything else were not known unto God ; but the meaning is, either that their requests should bo 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 patient mind was to be known, but unto God. The thing, then, which he persuadeth in efl'ect is this, in all things whatsoever to depend upon God, and to fly un- to 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 deliverance from evil. The conse- quence or efl'ect which will follow upon both, the thing dissuaded and the thing persuaded, the apostle noteth in the nest verse, ' And the peace,' &c. ; so that these words divide themselves into these three branches: first, a dehortation from a thing which is evil, in these words, ' Bo nothing careful ;' secondly, an exhortation unto a thing which is good, in these words, ' but in all things,' &c. ; thirdly, a consequent or efl'ect which will follow upon flying the evil and following the good, in these words, ' And the peace,' &c. Now let us see what we may gather hence for our use. The first thing which I note is, the apostle's de- hortation, wherein he dissuadeth the Philippians from all worldly and distrustful carefulness for anything in this life, or the event of anything 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 gi'eat carefulness for the things of this life. We may not in any wise so trouble ourselves with turmoil- ing thoughts and cares for the things of this life, or the event of anything we have to deal withal, as if wc durst not depend upon God, or the faithfulness of any man, unless our own cares also were continually em- ployed about them. Carefulness and diligence in all our labours is requisite and necessary, but worldly and distrustful carefulness for anything is wretched and un- godly. For the better conceiving, therefore, of this note, we are to understand that there are three sorts of carefulness : one, godly and necessarily ; 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, do- ing that which we should, and commending the event unto God. And so far is it ofl', that this should be mis- liked or forbidden here or elsewhere, that it is everywhere commanded, and by example in the godly commended unto us. ' He that ruleth,' saith the apostle, Rom. xii. 8, ' let him do it with diligence ;' and again, Eph. iv. 8, ' Walk worthy of the vocation whereunto ye are called, endeavouring to keep the unit}- of the Spirit in the bond of peace.' And to this purpose is that of the apostle, whore he saith, 1 Tim. v. 8, ' If there be any that provideth not for his own, and namely for them of his household, he dunieth the faith, and is worse than an infidel ; and that, 2 Tim. iii. 15, ' Study to shew thyself approved unto God, a work- man that necdeth not to be ashamed ;' and as in these and many other like places, this carefulness is com- manded, so is it oft commended unto us in the example of the godly. The apostle wilnesseth this carefulness to have been in himself, where he saith, that he had the care of all the churches, 2 Cor. xi. 28 ; that he had great fighting, or, as some translate, great care for the Colossians, chap. ii. 1 ; that he spake the gospel of God unto the Thessalouians with much striving, or care, as some translate, 1 Thess. ii. 2 ; and the same apostle commendeth this carefulness in Timothy to- wards the Philippians, who faithfully cared for their 350 AIRAY ON THE PHILIPPIANS. [Chap. IV. matters, Philip, ii. 20 ; in Epaphras towards the Colossians, who in his prayers was always careful for them, chap. iv. 12 ; and in the Corinthians, in whom their godJy sorrow had wrought great care, 2 Cor. vii. 11. And generally, this care is so necessarily requi- site 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, what- soever 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 care- ful to do the duties of our caUing. But iu that hereby we trouble ourselves too much about the event of our labours and success of our business, it is e-iil ; for this is to be left unto the Lord, according to that of the prophet, Ps. xxxvii. 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 there- about than 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 depart 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 tur- moiling thoughts and cares for the things of this life, or the event of anything 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 em- ployed about them. This also our blessed Lord for- biddeth. Mat. vi. 25, where bo 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.' And the apostle Peter likewise, 1 Pet. v. 7, where he saith, 'Cast all your care on him ;' and the prophet also, Ps. Iv. 22, where be 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 am'thing that troubles you, anything which may cause you to care, cast it oil' yourself, and cast it upon the Lord ; which carefuhiesss, if it were only thus forbidden by the Holy Ghost, it should be suiBcient either for the not enter- taining, or for the dislodging of such a guest being entertained. But besides that it is forbidden, there are many other reasons, why this over much careful- ness should utterly be abandoned from among the sons of God. For, first, whence ariseth this evil among the sons of men, of over-much carkiug 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 : Mat. vi. 26, ' Be- hold,' saith he, ' the fowls of the heaven, 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 are far meaner and baser creatures than yourselves ; how should ye, then, see- ing this, either not know, or doubt of God's providence and 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 with- out 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 sheweth plainly that the root whence this unmcasurable * care- fulness spriugeth, is ignorance or distrust in God's providence over us. Secondly, to what use or profit is our over much 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, Ps. cxxvii. 2, where he saith, ' It is iu 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 bod from work, all the care that we can take is in vain and to no purpose, except the Lord give a bless- ing unto it. To which purpose also is that of our blessed Saviour, Mat. vi. 27, where he saith, ' Which of you, by taking care, 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 anv'thing unto bis 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 * That is ' disproportionate.' — Ed. Vkk. (;.] LECTURE LXXXI. Sol man to vex himselfand trouble his thoughts about the gathering of riches, or the event of his labours, bo- cause when he bath taken as much caro as he can, yet not by his care are his riches increased, but by the Lord his blessing, who niaketh poor and maketh rich, 1 Sam. ii. 7 ; nor by his care dotii his corn grow, his ships return from far countries, or his labours prosper in anything, but by tlie Lord only, who givcth increase, and a blessing unto everything 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 than they should, j-et riches so gotten are rather the beginning of poverty than of riches. For as the preacher saith, Eccles. v. 13, ' 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 over-much careful, is altogether in vain \ and unprofitable. And thirdly, as it is vain and un- profitable, 60 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 wo deal withal, runs in our heads, and tosseth us to and fro as billows in the sea, wo are not only dispossessed of every good thought and every good care, but if any good thought or care be sug- gested unto us, it is quite choked by these worldly cares of this life. This is clearly proved by that in the par- able of the seed, Mark iv. 18, 19, where it is said, that ' they that receive the seed among the thorns, are such as hear the word, but the cares of this world, and the deceitfuluess of riches, and the lusts of other things, cuter in and choke the word, aud it is unfruitful ; ' the cares of this world choke the word. Great reason then, ye see, why we should abandon this over much carefulness, because it is forbidden by the Holy Ghost, because it springeth from the ignorance or distrust of God's providence, because it is iu vain and unprofit- able, and because it is pernicious and hurtful. Add also hereunto, that ' the day hath enough with his own grief,' as our Saviour telleth us, Mat. vi. 34 ; as if he should have said, The care that every day brings with it, is enough to trouble ourselves withal, though we . IV. 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 scho- lars, 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 hati'ed and of flattery ! some are negh- gent and 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 some- thing slip them which may hazard the truth, yet they will willuigly let it go ; and these care not for clearing things as they go ; others love to cany things in the clouds, and so to speak, as that a man shall be little the better or the •niser ; 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 anything, then sm-ely are ye to be as careful of attending to that we speak, that so ye may conceive aright of everything that is spoken. Otherwise, if youi- thoughts be wan- dering, and your wits (as we say) a wool-gathering, 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 httle, 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 bis Holy Spirit, that he will vouch- safe 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, and builded np into a perfect man in Christ Jesus. The second thing which I note is, the apostle's fatherly affection towards the Philippians ; for in that he saith, that he ' desireth not a gift, but the fruit which may further,' &c., he sheweth that as fathers, in their tender aflection towards their children, desire not anything of them but for their behoof and good, BO 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. )iMience I observe what a fatherly afl'ection 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 pro- fesseth that he did ; as where he saith, 1 Cor. x. 33, that he ' sought not his own profit, but the profit of many that they might be saved;' and again, 2 Cor. xii. 14, where he telleth the same Corinthians, 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 sal- vation, 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 ma}' 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 mainte- nance 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 main- tenance set, the benefit of his Uving should not so much rejoice him, as to see his people ofler their duties willingly, and give them cheerf'ully ; for that this is a token of their growth in piety, and a fruit which shall surely further their reckoning. And so likewise, in a place where only a voluntaiT 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 ftuiher their reckon- ing. 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 pui-pose, also, is that of the apostle Peter, 1 Pet. v. 2, • Feed the flock of God which dependeth on you, caring for it not by constraint, but wilhngly ; not for filthy lucre, but of a ready mind.' But as our apostle saith to the Corinthians, 1 Cor. iv. 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 manv con- gregations have many ministers and teachers, yet have they not many so fatherly-afi"ceted 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, dirges, masses, buUs, pardons, and such other their Veu. 17, 18.] LECTURE XCI. 393 trash, but for that they desire gifts, and seek after their own profits ? It were to be wished that they only were such, and that there were no such amongst ns. 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 an to the patron ? that fly to Tarsus when they should go to Niueveh, and rather reside anj'where than 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 those seek tlieir 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 anything for themselves, it is all well, surely I cannot say anything for them. I wish that tliey who by their place may and ought 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 reformed. Now as there are manj- in the ministrj' that neither are, nor will easily be persuaded to be so fatherly- aflected 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 yon, 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 veiy heart- root, is yonr godly growth in the faith and Imowledge 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 judgment, why ol'tentimes we labour all night and catch nought, why we spend our strength in vain, and for nothing amongst jou, even your hard persuasion of us, as wanting all such fatherly aflection towards you. But as the fault is great of such in the ministry as want such affection tpwards yon, so is yonr fault also great, to think that none in the ministry are so aifected towards you. Where therefore their presence, their diligence, their watchfulness, their care over yon, 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 fniit 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, afllicted, and distressed, and generally of good works. The^commendation is this, that look what we give unto the poor and afllicted 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 paj-ments ; in the day when the account shall be made, whatso- ever charitable work we have done unto any of God's saints shall be reckoned unto us for good pavment, and the more we have done the more shall our reckon- ing be furthered ; nay, the good works that here we have done, they shall then be recompensed with eternal glory in the heavens. ' He that hath mercy on the poor,' saith Solomon, Prov. xix. 17, ' lendeth unto the Lord ; and the Lord will recompense him that which he hath given.' ' Whosoever,' saith our blessed Saviour, Mat. x. 42, ' shall give unto one of those 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, inherit the kingdom prepared for you from the foundation of the world : for I was an hungered, and ye gave me meat,' &c.,Mat. xxv. 34, 35. 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 shewed when he cried, ' Saul, Saul, why per- secutest thou me ? ' Acts ix. 4, when not he, but his disciples were persecuted. And again, if thev' be re- lieved he is relieved, as that place of Matthew sheweth, chap. XXV. 40, where he saith, 'Verily I say unto j'ou, inasmuch 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 ? AMiat 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 has taught us to say that ' we are unprofitable servants,' Luke xvii. 10 ; yea, when we have done all things that are commanded us. And whatsoever afilictions we sufler in this present life, Paul hath taught ns, Rom. viii. 18, that ' they are 394 AIRAY ON THE PHILIPPIANS. [Chap. IV. not worthy of the glory that shall be shewed unto us.' The merit that we can talk of for our works is to say with Daniel, chap. ix. 9, ' To us belongeth open shame ; ' and with Job, chap. ix. 20, ' If I would justify myself,' bj- standing upon the merit of my works, 'my own mouth shall condemn me;' for, James iii. 2, ' in many things we sin all ;' and, Isa. Ixiv. 6, ' all our righteousness,' even the very best of it, ' is as filthy clouts.' How is salvation, then, 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 gi-aee and mercy towards us, according to the good purpose of his ^•ill, he promised it unto us. And therefore the apostle saith, Eph. ii. 8, ' By grace are ye saved, through faith ; not of works, lest any man should boast himself.' And again, Titus iii. 5, ' Not by the works of righteousness which we have done, but ac- cording to his mercy he saved us.' Thus we teach, and everywhere we exhort all men unto good works, and hohness 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 imto our people. Secondly, Hence learn to acknowledge and to magnify the great mercy of 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 treasuiy. But we bring lead, and he accepteth it for gold. Our best right- eousness 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 tilled with his praises, for such his loving mercies towards us. Thirdly, let this be a sufficient motive unto you to stii' you up unto charitableness, and unto everj' 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 yo should labour to be fulfilled with the fruits of righteousness "? Time cuts me ofi' 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. LECTUEE XCII. Now I have received all, and am irell lilled : I was even filled after that I had received of Ejiaphrodilus, dr.- Philip. FV. 18. 7^'OIV I hare received all. Hitherto we have heard -^ ' the apostle's thankfulness unto the Philippians for their care for him, and his commendation of them for their liberality towards him. Now he commecdeth their liberality, and withal addeth a promise of recom- pense of reward for their liberality, and so coucludeth 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 Epaphro- ditus. For herein he giveth him this testimony, that he had received the whole sum of him which came from them, which it is hke tbey had specified. Secondly, he commondeth 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. ■viii. 2), but though it were but small, yet such was his contentment, as that he was as well satisfied, and as fully, as the gi-eatest man with his gi-eatest riches. Thu'dly, he commondeth their liberality, of the accept- ablencss of it unto God, when he saith, ' an odour that smelleth sweet,' &c. For herein, by a speech bor- rowed 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 wemay 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 the}' 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, maj- safely give them this testimony, that they have discharged the trust that was reposed in them. Such was the faithfulness of Samuel, Vek. 18.] LECTURE XCII. 395 who when he had asked of the people of Israel, 1 Sam. xii. 3, 4, ' Whose ox havo I taken ? or whose ass have I taken '? or whom havo I done wrong to ? or whom have I hurt ? or of whoso 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 hast taken aught of any man's hand.' So faithfully ho had walked amongst thorn in all things, that thoy give him testimony of bis faithfulness before tho Lord, and be- fore his Anointed. Such faithfulness also our blessed Saviour fignreth out unto us in tho parable of the ser- vants, 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 testi- mony, Mat. XXV. 15,20, 'It is well done, good servants and faithful ; ye have been faithful in little, I will make you rulers over much : enter into your master's joy.' And tho apostle tclleth us generally, 1 Cor. iv. 2, 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 dis- pose, it is required of us that wo be faithful, oven so faithful, that if need be, thoy 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 instractiou 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 testimonj-, I have received all faithful service from yon, 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. Pa- trons of ecclesiastical livings have the patronage and donation of livings committed unto tlicm. 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 fiom his patron ? Nay, I fear me, not many ministers can say, I have received all that the church gave mo by mj' 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 tho 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 Master's joy. It is for the good and faithful servant to enter into his master's 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 re- posed in us, that as Paul did unto him, so others ma}- give unto us, if need bo, their testimony of our faithfulness. If wo havo any of the church's goods in our hands, any orphan's 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 ns use all faithfulness therein, that even they whom our faithfulness doth concern may give us that testimony, that they havo received all that should any way accrue unto them. But as for tho 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 mahcc of theii" 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 : lot us cveiT 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 uuto his master Abraham, so will he be with us to bless us in all oui' ways, and in all that wo put our hands imto. Tho second thing which I note is, the apostle's 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 Philippiaus, and which ho received by Epa- phroditus, which, it may bo, supphed his present wants, and somewhat more. Yet having received this, which, it is veiT likely, was no great matter, ho saith, ' I have plenty, and I am filled.' Whence I observe a certain note of good couteiilment in the true Christian. If with that small or great store wherewith the Lord in mercy hath blessed him, he rest so satisfied that ho can say, I have plenty, and I am filled, it is an argu- ment 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 satisfied with that he hath, as that be 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. U 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 usur}' 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 596 AlKAY UN THE i'illLlPriAXS. [Chap. IV. the poor, and wringing 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 there- fore, to be filled, sticks not at usury, oppression, extor- tion, 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 ai-e that are •content with that they have ? wiU ye have an evident token of great contentment in a good Christian ? Mark where ye hear these speeches, 1 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 gi-eatest wealth in the world ; it may be that they have but, as ■we say, from hand to mouth, orhttle 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 3'ou, judge likewise of your contentment. None more like to be free from ungodly desires, and attempts by imgodly means to be rich, than they that are content with that they have, neither any more Kke to be content with that they have than they that are so satisfied with that the_y have as that they think and say, I have plenty, I am filled. As, therefore, we desire to seem content vnih. 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 Phihppians' gift unto God, which the apostle signifieth by a speech boiTOwed from sacrifices, the odour whereof smelleth sweet as perfume in the nos- trils of the Lord. Whence I observe how acceptable and pleasant unto God our works of charity are gene- rally towards the poor, and particularly towards the ministers of Christ his gospel ; they are as sweet smelHug sacrifices, wherewith the Lord is well pleased. It is said. Gen. viii. 20, 21, that Noah after the deluge ' built an altar imto the Lord, and took of every clean beast, and of every clean fowl, and oU'ered burnt-offerings upon the altar;' and it is added, that ' the Lord smelled a savotir of rest,' that is, he ac- cepted his sacrifice, and was so well pleased that he ceased from his wTath. So in the mentioning of many sacrifices in Leviticus, it is often thus added, ' It is a burnt-offering, an oblation made by fii-e for a sweet savour unto the Lord.' So that our apostle, calling our works of charity sacrifice and sweet smelling odours, evidently sheweth thereby how acceptable and pleasant they are unto God. Such a sacrifice Oba- diah ofl'ered up unto the Lord when he hid the Lord his prophets by fifties in a cave from the fury of Jezebel, and fed them with bread and water, 1 Kings x^aii. 4. Such a sacrifice Ebed-meleeh offered up unto the Lord, when he got Jeremiah the Lord his prophet out of prison, when he was cast into the dungeon, and dead almost with hunger, Jer. xxsviii. 13. Such a sacrifice the house of Onesiphorus offered unto the Lord, when he sought out our apostle diligently, and found him, and often refreshed him, and was not ashamed of his chain, 2 Tim. i. 16. These all, in their charitable works for the prophets and ministers of the Lord, ofl'ered up sweet smelling odours, and sacrifices acceptable and pleasant unto God. Such a sacrifice likewise the churches of Macedonia ofl'ered unto the Lord, when, in their extreme poverty, they were richly Uberal 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, Heb. xiii. 16, where he eshorteth to such sacrifice : ' To do good,' saith he, ' and to distribute, forget not, for with such sacrifice God is weU 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, the Lord shall recompense it him again into his own bosom, Prov. xix. 1 7. For the day shall come wherein it shall be said unto such workers of charity, ' Come, j-e blessed of my Father, inherit ye the kingdom prepared for you fi-om the foimdation of the world : for I was an hungered,' &c. Here then, fii-st, 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 smelhng savour unto God. Other incenses and sacrifices, which now in many places are ofl'ered and sacrificed unto idols and images, thej' are an abomination unto the Ijord. 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 pleas- ing unto God. Nay, he that doth these things is as if he cut ofl' a dog's neck, as if he ofl'ered swine's blood, as if he blessed an idol ! Nay, he is an idola- ter, and he is an abomination unto the Lord. If we will be sacrificing, the Christian sacrifice which we must ofl'er unto the Lord to be a sweet smelling savour unto him must be the ofl'ering of the calves of our lips, even the sacrifice of praise and thanksgiving, for such his loving mercies as he hath vouchsafed unto us ; or else the ofl'ering of ourselves a living sacrifice, holy, acceptable unto God, which is our reasonable serving • Ecclus. xvii. 20. Vek. 19.] LECTCRE XCIII. 397 of God ; or else the offering of our goods in a chari- table devotion to the poor afflicted members of Christ Jesus. These sacrifices are commended unto us by the apostles of Christ Jesus ; the first where it is said, Heb. xiii. 15, ' Let us by Jesus oft'er the sacrifice of praise always unto God ; that is, the fruit of our lips, which confess his name ; ' the second, where it is said, Rom. xii. 1, ' I beseech you, brethren, by the mercies of God, that j-e give up your bodies a li^inf^ sacrifice, holy, acceptable to God, which is your reasonable serving of God ;' the third, where it is said, Heb. xiii. 10, 'To do good, and to distribute, forget not, for wth such sacrifice God is well pleased.' And these are the alone sacrifice left uuto Christians to offer, which are acceptable and pleasant uuto God. Secondly, Let us hence learn to strive every man to go one before another in doing good uuto all the afflicted members of Christ Jesus. It is a sacrifice acceptable and pleasant uuto God, witness the apostle here. It is more accepted with God than all burnt- offerings and sacrifice, witness the prophet, Hosea vi. 7. It shall further their reckoning in the day of Christ Jesus, wituess the apostle in the words before. It shall bring with it great recompense of reward, through the promise made of God unto us in Chi'ist Jesus, witness oiu' blessed Saviour, Mat. xxv. Let ns, therefore, as the apostle exhorteth. Gal. vi. 10, 'while wo ^ have time do good uuto aU men, but specially unto them which are of the household of faith.' Lotus, as Daniel counselleth Nebuchadnezzar, Dau. iv. 24, ' break off our sins by righteousness, and our iniquities by mercies towards the poor.' Let u.s, as Solomon willeth, Prov. iii. 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 wo behold the distressed members of Christ Jesus. The law commandeth mercifulness and compassion even uuto 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 fei"vent 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 judgment-seat of Christ, that every man may receive the things which are done iu his body, according to that he hath done, whether it be good or evil. Let us therefore make us friends of the um-ighteous mammon, and let us lay up for our- selves treasure in heaven, where neither rust nor moth corrupteth, and whither 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 and compassion on the fatherless and afflicted. LECTURE XCIII. And vnj God shall fulfil all i/our necessities through his riches, icith glory in Christ Jesus. — Philip. IV. 19. A ND my God shall, &e. The apostle's commen- -^-■- dation 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 odom-, 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 thanks- giving unto the Lord. In verso 19, where the pro- mise 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 ho had said in the former verse, that as he was filled by them, and all his necessities supplied through their liberaUty, so his God should fulfil all their necessities, and supply all their wants. Thirdly, I note the postibility of making this recom- pense, which appeareth to be easy, because God is rich : ' My God shall fulfil all your necessities through his riches.' Fourthly, I note the fulness of tho recom- pense promised unto their liberality, in that it is said that he ' shall fulfil all their necessities through his riches with gloiy.' All with glory ; that is, so plen- tifully, and abundantly, aud gloriously, that it shall be to the glory of his name. Lastlj', I note the cause wherefore, or the means wherebj-, such recompense shall be made, which is Christ Jesus, iu whom, and for whom, and through whom, we have and receive both all the promises and all the blessings for this Ufe, and for that that is to come : ' My God shall fiilfil, &c., 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 seeth and re gardeth 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, iu whom, and for whom, you and your works are accepted. This I take to be the meaning of these words. Now let us see 39 S AIRAY ON THE PHILIPPIANS. [Chap. IV. vthai note.s we may gather hence for our farther instruction. The first thing which here I note is, that the apostle saith, my God, &c., which is not spoken by way of excluding them, as if he were not then- 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 uuto the Phihppians that what they had given uuto 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, Ps. xviii. 2, ' The Lord is my rock and my fortress, and he that delivereth me, my God, and my strength, my shield, the horn of my salvation, and my refuge.' So Isaiah, chap. xxv. 1, ' 0 Lord, thou art my God ; I will exalt thee, and I will praise thy name.' So our blessed Saviour, Mat. xxvii. 48, ' 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 inij Lord, mij 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 theu- faith, or for their comfort iu their troubles, or to note then- upholding stay in their afflictions, or else to imply the communi- cation 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 and in fear. Which I observe because of them that, upon the hearing of such speeches, are straightway 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 pecuHar 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 spake or wi-ote thus, would ask him the like questions. Wherein learn a notable policy of the devil. He seeth 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 7)iy Lord. He seeth that whatsoever troubles do press us, whatsoever seomers 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 niy God and 7i>y Lord '. He seeth that to come so near unto God as to call him my God and my Lord, is to depart too far from him, and therefore he labom-eth 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 Sanour hath taught us to pray, ' <>ar Father which art in heaven," and I know that om- most usual speeches of oitr 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 not, therefore, either to be noted of singu- larity or to be scorned or reproved. Let them consider what I sa_y that are so ready upon such occasions to brand men with names that they know not what they mean, and 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 not we, nor any, can have any greater stay or comfort than 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 recom- pense of reward the apostle promiseth imto the Phihp- pians for theu- liberality towards him. The promise is this, that as he was filled by them, and all his neces- sities supphed by their liberality, so God should fulfil all theu' necessities through his riches with glory. AMience I observe this lesson for us, that look what good we do unto God's saints here on earth, God shall recomjiense the same into our bosoms, both with blessings Lu 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, Ps. xli. 1 , ' Blessed is he that considereth the poor and needy; the Lord shall deliver him in the time of trouble.' Ai'e we mer- ciful unto the poor, and do we sell them corn good cheap ? The recompense is, Prov. xi. 17, ' He that is merciful, rewai'deth his own soul;' and, verse 26, ' Blessing shall be upon the head of him that selleth corn.' Do we feed the hungry, clothe the naked, visit the sick, lodge the stranger, go to him that is Ln prison? The recompense is. Mat. xxv. 84, 'Come, ye blessed of my Father, inherit ye the kingdom pre- pared for _you from the foundations of the world ; for I was an hungered,' &c. 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. \i. 19. Not a cup of cold water, given unto any in the name of a disciple, shall lose his reward. Mat. x. 42. So merciful, and gracious, and bountiful, and liberal is the Lord our Ver. 19.] LECTURE XCril. 399 God, as that ho doth repay one good turn unto our brethren with an hundred blessinKs from himself, and gifts of no value with an eternal weight of glors". 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 saitli, Eccles. xi. 1, ' Cast thy bread upon the waters, for after many days thou shalt find it.' Cast thy broad upon the waters ; that is, break thy bi'ead unto the hungry, bo 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 doest (for so too many think, that what they give imto 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 recom- pense 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 kiue, 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 gloiy and immortaUty. Here is, then, another kind of reasoning than thy carnal sense and reason teacheth thee to make. Thou thiukost that the way to be rich is to be sparing, to hold fast, to give away nothing that thou canst save ; but, as our Saviour saith, John xii. 25, ' Ho 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. 'UTiere they seem to be lost, there they shall be found ; where they seem to be cast upon the waters, there they shall be laid up in heaven, where neither rust nor motli con-apt, 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 helpetli them ; they faint in the streets, and none succoureth them ; they mourn in theii- souls, and none comforteth them; they perish for want of food, and none reUeveth them. I persuade myself that it is not altogether thus amongst ns, 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 imto 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 uuto 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 our- selves that if we should rely much upon this, we might quickly bring ourselves unto the beggar's stafl', and then who would pity us ? Thus, though the promise be made unto us of fulfilUng 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 doubtful- ness, telleth us that God, that niaketh this promise unto us, is rich, and he ^vill fulfil all our necessities through his riches. If a poor man make a large pro- mise of gi-eat bountifulncss, 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 ; for, Ps. 1. 10, 12, ' all the boasts of the forest are his, and so are the cattle upon a thousand hills :' Ps. cxlv. 15, 16, 'the whole world is his, and all that is therein. The eyes of aU wait upon him, and he gives them their meat in due season ; he openeth his hand, and fiUeth all things living with plenteousness.' All riches of grace and gloiy 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. ix. 8, ' God is able to make all grace to abound toward you, that ye always having all suffi- ciency in all things, may abound in eveiy 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. Where- upon 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 com in the ground, dost then not hope to receive thine own again with advantage ? and dost thou not reap oftentimes a gi'cat deal more than thou didst sow? Why, then, shouldst thou doubt, after thy dispersing to the poor, to reap seven- fold more for it ? Why shouldst 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 liberahty. Let ns not think with ourselves that the more we give the 4U0 AIRAT ON THE PHILIPPIANS. [UHAP. IV 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 ofl'ering, 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 liberahty 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 plentiful- ness 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's 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 begin- ning loved us, and made all his loving promises of his sweet mercies unto us, and in him partly now he doth, and partly hereafter shall, make them good unto us through his riches with glory. This om- apostle wit- nesseth where he saith, 2 Cor. i. 20, 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 pro- mises 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 be love us, but only in Christ Jesus, in whom alone he is well pleased ? Mat. iii. 17. His promises then unto US being made and performed only unto us, and 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 pro- mise is made unto us throughout the whole Scripture, either of blessing fur 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 ai'e to lift up our eyes unto heaven, where Christ Jesus sitteth at the right hand of God, and to know that in him alone both the promise is made, and shall be per- formed 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 anything were seen or foreseen, wherefore such pro- mises should be made or performed, and that we are altogether unworthy in ourselves unto whom any such promises should be made or performed. For there- fore 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, ' then Christ died without a cause ;' so do I touching this point, if in us there be anything where- fore 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 God's 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 be 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 be- lieve in his name '? Hath he promised deliverance out of troubles unto those that love and fear him ? Hath he promised to fulfil all their necessities that shew 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 grafl'ed in Christ Jesus, and made one with him, we are mere strangers from the cove- nants of promise, and quite aliens from the common- wealth 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 Vek. 20.] LECTURE XCIV, 401 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 vino Christ Jesus. Worldly blessings they may have, and that in abun- dance. For, Mat v. 45, ' 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 glor3' are unto Jacob his people, and to Israel his in- heritance. Will we therefore take comfort in his promises '? The Spirit must witness unto our spirit that wo are in Christ Josus. Will we lay hold on the promises as belonging unto us ? So we maj', if in tho assurance of our souls we can cry, ' Abba, Father.' And therefore as wo 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.' liOt 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 tho 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 belongoth unto us if wo be in Christ Jesus, and walk worthy of Christ Jesus, abound- ing 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,' &e. I'ltio God, &c. In these words the apostle con- cludeth the epistle, with praise and thanksgiving unto tlie Lord. Where, first, I note that now he saith, our Oo(t. Before ho said, my God; now, our God. So that howsoever more scruple bo 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, mij Juillur ; when ho speaketh of us, saith, i/our Fallier, as that place witnesseth where he saith, John xx. 17, ' I ascend unto my Father and your Father, and to my God and your God.' He can only saj', w// 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 hero 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 gener.ition, that as his mercies endure for ever, so his name may be blessed and praised for ever !' Whence I obser\-e, that always, in all things, God, even our Father, is to be praised ; write we or speak we, remember we or mention we temporal blessings or spiritual gi'accs, 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, and let us always have that song in our mouths, Rev. vii. 12, ' Praise, and glory, and thanks, and honour, aud power, and might, be unto our God for evermore. Amen.' And as our apostle concludeth this his epistle with praise unto tho 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 con- tinuance of this work is his doing. Unto him therefore, even God our Father, be praise for evermore. Amen ! LECTURE XCIV. Unto Godteven our Father be praise for evermore. Salute all the xuiitis in Christ Jesux. with me, dc. — Philip. IV. 20. The brethren which are NOTHING being needful to bo 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 observa- tions upon this conclusion of the apostle. In these words, therefore, now read, we have the conclusion of this whole epistle. Where, first, ho concludeth the epistle with praise and thanksgiving unto the Lord. •Secondly, he addeth, as his manner is, certain saluta- tions. First, for conclusion of the epistle he saith, ' Unto God, even our Father,' &c., 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 hero by the way, first, I note that the apostle saith, ' Unto our God.' In tho former verse he said, mi/ God, now he saith, our God. So that howsoever more scruple be made about the one than 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 wo may use this or that speech, unless we will take upon us either to censure the apostle for using as well the one as tho other, or think that the apostle's example may not be our warrant to use as well the one as tho other. It is, as I told you the last day, the policy of the devil, to the end that he may stay men Co 402 AIRAY ON THE PHILIPPIANS. [Chap. IV. from this boldness and confidence, and near approacli unto God, as to call him my God and m;/ 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, as he willeth us, 2 Tim. i. 13, it is warrant enough for ns ; and if we do so, whatso- ever 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, John ss. 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, vDj Father. The reason is in the difference of the manner how he and we are called sons. For in a large ditlerent 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 ; not only as the angels in respect of our creation, but in respect of our adoption and re- generation. Albeit, therefore, one God be the Father of our Lord Jesus Christ, and the Father of us all, yet because of this diflerent manner, how he is his and our Father, we cannot sa.j as he, mij Father, but only our Father. Neither is it observed that anj' saith with Christ, viy Father, as many say with Thomas, vcr. 28, 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 re- generation ; 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 b}' 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 ciders, saying. Rev. iv. 11, ' Thou art worthy, 0 Lord, to receive glory, and honom-, and power ; for thou hast created all things,' &c. 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 aU ages, fi-om 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 endiu-e for ever, so his name may be blessed and praised for ever. Many notes, ye see, might hence easily be gathered, and not unfruitfuUy insisted upon: as iij'st, fi'om 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 thanks- giving, 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 ; write we or speak we, rememember we with ourselves or mention we unto others, temporal bless- ings 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, chap. xvi. 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.' And again, 1 Tim. i. 17, ' Unto the king everlasting, immortal, invisible, unto God onlj' wise, be honour and glory for ever and ever. Amen.' And the apostle Peter, 1 Peter iv. 11, 'Let God in all things be glorified through Jesus Christ, to whom is praise and dominion for ever and ever, Amen.' In which testi- monies, to omit infinite others which might be brought to this purpose, ye see also the practice of the apostles, that alwaj-s in all things they praised the over living and only wise God. And the reason why it should be so is evident and clear, as the fom- and twenty elders yield it, where they cast their crowns before him and say, Rev. iv. 11, 'Thou art worthy, 0 Lord, to re- ceive glory, and honour, and power : for thou hast created all things, and for thy will's sake they are, and have been created.' Or as our apostle j'ieldoth the reason, Rom. xi. 30, ' Of him, and through him, and for him are all things ; to him therefore be gloiy for ever. Amen.' But not to seek after other reasons than our present text affordeth ; he is our God, that hath treated us, formed us, and made us for his Vkr. 20.] LECTURE XCIV. ■i03 glory ; be ia our Father, which hath blessed us with all spiritual blussiu< Veb. 20.J LECTURE XCIV. 406 and walk not after the flesh, but after the Spirit. Be ye filled with the fruits of righteousness, and be ye holy in nil miiiiuor of couvcrsation, as he which hath called you is holy. The greater impossibility that there is in it to bo perfectly holy, strive ye the more earnestly after it ; aud howsoever ye come short, yet with all eagerness endeavour still yoursohes unto that which is before, and follow hard toward the mark for the prize of the high calhng of God in Christ Josus. This is the practice, and this is the study of them that are sanctified by the Spirit of God; aud these things if ye think on, and do, ye are saints in Chi'ist Jesus. Otherwise ye are no saints, neither do ye belong unto the covenant of grace. Aud this know for a surety, that whosoever are not saints on earth shali never be saints in heaven. As, therefore, ye desii'e in your souls there to be, so studj', and give all dihgence here to bo. Be ye in Christ Jesus, and then ye are saints ; be ye saints, aud then ye are in Christ Jesus. The hrethicH. Having remembered his own saluta- tions, now he addeth also the salutations of others unto the Philippians. Aud first he remembereth the greetings and salutations of the brethi-en unto the Philippians. ' The brethren,' &c. ; where by the brethren which were with him, he undcrstandeth those that laboured with him in the gospel. Whence I observe, that in letters sent uuto men absent, these forms of speeches have uot been unusual or misliked, to say, The brethren salute thee, or, salute the brethren. ' All the brethi-en,' saith the apostle, 1 Cor. xvi. 20, ' greet you." And again, Col. iv. 15, ' Salute the brethren," kc. The more is it to be wondered at, that such fonns 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 thau 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 censm-ed and traduced as now those are that therein follow his example. The second thing which hence I observers, that as all Christians generally, so all ministers of the gospel in particular, should write, aud speak uuto, and account one of another 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 aU baptized into oue 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, BO is it also true in all the ministers of the gospel of Christ Jesus, that wc all build the same house, we all preach the same gospel, we are all called to the dis- pensation 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, Ciu'ist Jesus. Howsoever, therefore, in degree we go oue before another, yet should we use and enti-eat one another as brethren. A good note, as for all Christians m general, so for such iu the ministry as in gifts, or degree, are before others of then' caUing. A better example than this of the apostle they cannot follow, to be so atlectioued towards their inferiors, as it appeareth our apostle was, and iu all kindness to entreat as brethren them that labour' with them in the gospel, as it appeareth our apostle did. It foUoweth, 'AIL the saints,' kc. Here he remembereth the salutations of all the rest of the saints that were at Home unto them. ' All the saints salute J'ou,' to wit, all the rest of the saints, that laboiu' uot iu the gospel, ' aud most of all, they which are of Ca;sar's household;' he uuderstaudeth some of iNero's coiu't which did embrace the truth. Which salutation the apostle, no doubt, addeth for the joy aud comfort of the Philippians, that when they should hear that not onl}' aU the saints at liome saluted them, but that some of the emperor's court which had embraced the truth saluted them, yea, aud were as forward as the best in saluting them. Whence I observe, that the Lord iu mercy sometimes, iu the courts of wicked princes, raiseth up faithful childi-en unto Abraham, aud causeth his truth to be loved and embraced, aud professed even of their courtiers. What a cruel tjTaut, 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 chmch, aud grew to such a thirsting after blood, that not only Paul, and Peter, aud 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 tvTanny. Yet even in this cruel tyrant's court, the Lord had some that feared him, and favoured the truth. Such a one was Joseph iu Pharaoh his coiu"t, Jonathan iu Saul's court, Obadiah in Ahab's court, aud Ebed-melech iu Zedekiah's court. And such is his mercy that he will, such is his power that he can, aud such his gooiluess that he doth, cause Ught to shine out of darkness, and beget children in the iiaith, 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 op- pugned, there the Lord hath some that feai' him, aiid worship him in ti-uth. No place more unlike to have friends unto the trath, than Nero his comt, and yet there were such. And therefore we may hope that even there where antichrist usurpeth his tyranny, 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 wonder- 40G AIRAY ON THE PHILIPPIANS. [Chap. IV. Ver. 20. fully dealeth for his ehildreu, and pro\-ideth for his o-svii glory. Secondly, this may serve to condemn us of great backwardliness in a Christian resolution of a religious profession. In Nero his com-t was great danger of present death and cniol 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 irrea)lute resolution of a rehgious 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 ■v\'itli our most gi-acious prince constantly to maintain the truth against error and superstition. And yet so cold are we, a great many of us, in rehgion, as that a man cannot tell what we are, papists or protestants ; and so fi-ozcn, as that a man would take a many of us rather to be enemies than friends unto religion. Either we are afraid and dai'c not make that profes- sion which we should, for fear of a day ; or else to sen'e the time, we make show of one, and are indeed another, and so cannot make a good profes- sion. 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 fieiy furnace, yet should we with the three children, Dan iii. 18, protest, ' We will not serve thy gods, nor worship thy golden image which thou hast made and set up.' ' The f/riice,' &e. In those words the apostle shuttcth 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 oui" Lord Jesus Christ,' he herein noteth whence it is derived unto his childi-en. By grace, he understandeth both the first and the 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 gi-ace of our Lord Jesus Christ, because it is derived fr-om God by him unto his children ; by him, I saj% 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 ofl'er up a sacrifice for om- sins. So that the apostle's prayer here for the Philippians is, j'e see, that whatsoever grace our Lord Jesus 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 imto God's church, or any of God's children ? Learn of our apostle, and pray that the gi-aco of our Lord Jesus Christ may be with them. For heroin ye pray both for all spfritual gi-ace 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 gi'ace or temporal blcssmg, the grace of God whereby he loveth us, or the grace of God whereby his love is made known unto us ? Learn of oui' apostle, it is by our Loi"d 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. Ivnowing, 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. I A TABLE ALPHA BKTICAL. 4or A TABLE ALPHABETICAL, Ailversaries of the truth not to be feared, 99. AfBiction a gift aud grace of God, 85, 266, 259 ; fruits of them, 66; comforts in them, 124, 266, 335; whether to be desired, 260. Af;ed ministers to be respected, 173. Allusions approved in the Scripture, 219. Ambition a note of false teachers, 304. Anabaptists, their error touching oaths, 38. Apostates censured, 72, 91. Armour of a Christian, 187. Baptism, duties from it, 126. Bodies of men frail aud vile, 816. Book of life, 328. Bowing at the name of Jesus, 130. Browiiists taxed, 65, 107, 288, 367. Calvin we reverence, yet we no Calvinists, 107, 360. Carefulness, 348. Censures to be charitable, 376. Certainty of salvation, 145, 266, 329. Circumcision twofold, 218 ; carnal abolished, 219 ; moral use of it, 221 . Charity hopes the best, 32, 329 ; a work of Christ, 205. Christ the only gain, 73; in life, 74; in death, 76; true God, 110; his obedience, 119; his second coming, 310; duties from it, 311 ; his sufferings in soul, 121 ; fruits of his death, 121 ; how exalted, 123 ; all creatures subject to him, 132 ; the mark of our Christian race, 276 ; his body not everywhere, 311 ; it is a true body, 318. Christians to be like-mjnded, 106; why, 106; how freed from the law, 120; notvoid of passions, 190; their courage, 93. Church to be remembered in our prayers, 18; not without stain in this life, 104. Company of wicked dangerous, 158. Confidence must be in Christ, 229 ; not in our best works, 232, 238, 240, 242 Contentions dissuaded, 109. Contentation in aU estates, 379, 395. Corporal presence in the sacrament, 82. Covetousness, 380. Cross of Christ, 298 ; enemies of it, 298. Deacons described, 6. Death may be desired, 79 ; how, 79 ; why, 80 ; not to be feared, 80, 81 ; a mercy of God to the faithful, 194. Devils subject to Christ, 131. Distrustful care, 349 ; reasons against it, 349. Dissensions objected to us answered, 106, 289; causes of them, 286; remedies, 288. Doubting of salvation, a doctrine false and uncomfortable, 67, 71, 145,265. Drunkenness, 359. Earthly desires, 359. Elections, 390. Enemies to the cross of Christ, 298. Equity aud moderation urged, 338 ; rules for it, 341. Erasmus his judgment of Luther, 216, 226. Exhortations, wlietlicr they do infer free will, 144, 323. Exaltation of Christ, 128. Examples of imitation, 291. Experimental knowledge in the word necessary, 47. Faith commended, 92; a gift of God, 97; by it are wo assured of salvation, 145; how it justifies, 248. Faithfulness, 395. Faults, how to be noted, 269. False teachers, dogs, 213 ; to beware of them, 214 ; notes of them, 215, 298. Fear servile aud filial, 146; motives to this latter, 148. Fellowship in the gospel a blessing, 17. Flock, their duties to tlieir pastor, 85. Free will confuted, 29, 143, 160, 323, 384. Friends, their duty, 23. Fulfilling of the law, 883. God's immutability the ground of our perseverance, 26 ; ha the author of all good, 28, 151 ; delivers out of troubles, 69 ; providence over his, 345 ; his glory chiefly to bo aimed at, 83. Good works. See Works. Good report to be desired, 360. Gospel of Christ a great blessing, 21, 238. Grace, 6; author of it, 0 ; effects, 12, 13. Gravity of carriage, 361. Health a mercy of God, 194. Hearers of the word, their duty, 138. Heretics contentious, 109. Hope, a virtue necessary in Christians, 71 ; it must be con- stant, 71 ; it is certain, 147. ' ■^ Humility, 7 : an effect of grace, 34 ; a preservative of_con- cord. 112; properties of it, 114. Humiliation of Christ voluntary, 119; it waa of the whole person, 119. Hypocrisy, 90. Ignorance in religion, 46. Imitation of saints, 290 ; rules for it, 291. Impatience in wrongs, 292. 40S AIRAY ON THE PHILIPPIAXS. Inferiors not to be contemned, 183. Invocation of saints condemned, 13, 24, 135. Joy in the Lord, 209, 333 ; it contains the whole worship of God, 223. Justification not by works, 56, 245 (see Merilt) ; by irapnted righteousness, 248. Knowledge in the word, 45, 238. Knowledge of Christ threefold, 235 ; it is excellent and pre- cious, 237, 250 ; great vantage, 238 ; experimental, 250. Levitical ceremonies abolished, 219. Life ought to be conformable to our profession, 87 ; reasons, 87 : a warfare, 186 ; we are not to esteem it for Christ, 204. Light, how the faithful are lights, 160 ; they communicate their light to others, 1G3. Light behaviour, 302. Love testified by prayer. 12 ; persuaded. 40, 44, 92 ; quali- ties of true love, 40 ; to be guided by knowledge, 48. Lying. 360. Maintenance of ministers. 388. Martyrs, ground of their cheerfulness, 73. Means of grace, 98. Mercy of God, 6 ; use of it. 7. Merit confuted, 57, 69, 124, 140, 399 ; it cannot stand with Christ, 243. Ministers, their duty, 8, 136. 369 ; calling honourable, 9, 30 ; their success from Gad, 29 ; willingly to be heard, 64, 173; to love their people. 182 ; how they ought to be qualified, 172 ; whether now worse than ever, 175 ; how to be enter- tained, 201, 203 ; to visit the sick, 204 : to be maintained. 388. Ministry a labour. 184 ; a warfare, 186. Multitude not safe to be followed, 297, 390. Mutual affection commended, 172, 200. Murmuring against God or man, 152. Name of Jesus, 130. Natural man described, 29, 159, 161, 384. Obedience of Christ active and passive, 119. Occasion of this epistle, 6. Oath lawful, 37 ; conditions of it, 39. Overweening conceit a sin, 34, 271. Papists, their dissensions, 106 ; slanderers of religion and tnie professors, 215, 241 ; enemies of the cross of Christ, 298. Patrons of livings, 395. Pastors to love their flocks. 40, 77, 101, 137, 296, 320 ; to entreat them gently, 208, 269 ; ought to be patterns of holiness, 293, 369 ; often to iterate their admonitions, 295. Paul twice prisoner under Nero, 58. Peace of God and of conscience, 6, S54, 371. Pelagianism, by whom renewed, 110. Perfection in this life, 263, 270, 278, 383. Persecution for the go.?pel, 3:i, 94 : a gift of God, 35, 98 ; it doth not diminish the church, 60. Perseverance, final, proved. 27, 275, 323 ; parts of it, 26. Persuasion threefold, 31 ; how a man may be persuaded of another's salvation, 31. Philippi, a city of Macedonia, 6. Physic. 193. Popish Clergy, 176 ; perfection, 280. Poverty, comforts in it, 381. Prayer to God alone, 13, 24 ; necessity of it, 18, 20, 41 ; motives to it, 42 ; it is eiTectual, 68. Preachers different, 63 ; marks of a good preacher, 64. Proficiency in religion, 137, 143, 264, 268. Promises of God, 371. Providence of God. 170. Purgatory confuted, 82, 132. Purity to be laboured after, 53, 364. Quarrelling, 153 ; to compose them a Christian duty, 325. Questions touching ceremonies and discipline not substantial, 107. Rage of tyrants a token of their perdition, 94. Reeu.-^ants censured, 129. Regeneration imperfect in this life, 105, 157, 262 : the true circumcision. 221 : it altereth the whole man, 231, 384. Relapses in religion, 143. Resurrection of Christ, duties from it, 126. Resurrection of our bodies confirmed, 317, 318. Reward of works, 393, 395, 397. Rich men, their duty, 381. Righteousness twofold, 244 ; of faith and of works cannot stand together, 245. Sabbath, 363, 403. Sacrifice of Christians, 167, 400. Saints in Christ, who, 5, 157. 404. Saints not mediators of intercession, 14, 24 ; to be rever- enced, 25 ; and imitated, 290 ; subject to infirmities, 273, 290, 374. Security, 72, 149. Sickness incident to the faithful, and why, 190 ; of flying in the time of sickness, 204. Schism, causes thereof, 286 ; remedies, 288. Scriptures not obscure, 46 ; to be searched with diligence, 46, 214. Soul of man immortal, 81, 316. Suffering for Christ, 98. Swearing reproved, 38. Timothy, the approver of this epistle, 6. Thanksgiving to God, 17, 353 ; how we are to give thanks, 19. Unity in affection and judgment persuaded, 108. Unregenerate, their actions all sinful. 66, 57, 384. Unthaukfulness to God a grievous sin 16, 353. Usury condemned, 367. Vain-glory to bo avoided. 111, 228, 304. Virtue of Christ's resurrection, 253. Want doth not deject God's children, 379. Weak to be supported, 283. Will accepted for the deed, 157. Women commended in the Scriptures, 324. Works, good their causes, 54 ; we are to abound in them, 55 ; fruits of righteousness, 56 ; their author, 57 ; their end, 57; persuaded by our church, 90, 142, 233; true use of them, 242 ; no part of our righteousness, 216, 232, 240, 246 ; how called dung, 233, 236, 242. Word of God a light, 160, 161 ; a word of life, 164. Worldly carefulness, 350. OBSERVATIONS MORE LARGELY AMPLIFIED. CHAPTER I. Thanksgiving is a service principally required in a Christian, ..... 16 Our fellowship in the gospel with other churches a great blessing, . . . . .17 Prayer is needful even for those graces we have, . 19 We are to pray for the continuance of the gospel, . 21 The ground of our perseverance is the immutability of God .26 All our sufficiency is of God, ... 28 Our love to ministers a good argument of our growth in godliness, ..... 33 To suffer persecution for righteousness' sake is a gift and grace of God, .... 35, 98 Prayer necessary for the increase of God's graces, . 41, 68 We must proceed and go forward in godliness, . 42 Christians are to abound in good works, . . 55 Good works are the fruits of righteousness, . 56 The church is not diminished but increased by per- secution, ..... 59 Afflictions of the godly turn to their comfort, . 65 Christ Jesus the only gain and vantage of Christians, 73 A Christian's desire should be to be dissolved and to be with Christ, ..... 76 The dissolution of God's saints is a passage into heaven, ...... 81 The long life of good pastors a blessing of God upon a people, . . . . .84 Our practice must be conformable to our profession, 89 In a Christian courage we are not to fear the adver- saries of the truth, . . . .92 The rage of persecutors an infallible sign of their de- struction, . . . . . 94 Faith is a special gift of God, ... 97 CHAPTER II. No church so reformed but hath somewhat amiss, . 104 All Christians are to strive to be like-minded in the Lord, 105 Contentions to be avoided, .... 109 Humility a preservative against contention and vain- glory, . . . . . .112 Christ Jesus a perfect pattern of humility, . . 114 The obedience of Christ the ground of all our comfort, 119 Christian confession of Christ necessary, . . 188 To begin in the Spirit is not sufficient, unless we con- tinue, . . . . . .142 Doubting of salvation a desperate and uncomfortable doctrine, .... 145 We are to pass the time of our dwelling here in fear, Murmuring against God or men forbidden Christians, How Christians may live blameless in the midst of a crooked nation, .... All the faithful are lights in the world. The glory of God's minister is the gain of soula, The issue of all actions is in the hand of God, A great sin in ministers to seek their own more than Christ's, . . . . k Superiors in place or gifts ought not to contemn their inferiors, ..... The ministry is a painful labour, and a warfare. Children of God never quite rid of sorrow in this hfe, The ministers of Christ are to be entertained with all respect, ...... Christians are not to respect their lives for the work of Christ, . . . . 148 152 158 160 165 170 174 183 184 186 199 201 204 CHAPTER III. The minister of God is to temper his speech according to the quality of his hearers, . . 207 The joy of Christians m :st be in the Lord, 209, 338 False teachers are diligently to be avoided, . 214 Christians in some cases may lawfully stand upon their own commendations. . . . 227 Conversion works am Iteration in the whole man, 281 Good works are no part of our righteousness before God, .... 232, 241, 246 The best of our works are but loss or dung, and how? ..... 283,241 The knowledge of Christ Jesus is excellent and precious, 237 To renounce our own righteousness is both difficult and yet necessary, .... 239 Righteousness imputed and inherent in justification cannot stand together, . . . 246 We are justified by righteousness imputed, . 247 Experimental knowledge of Christ necessary to a Christian, ..... 250 To be afflicted for Christ is an advantage, 256, 259 The best of God's saints in this life conuj short of perfection, .... 262, 270 God's children may be certainly assured of their salvation, ..... 266 Christians are to strive toward perfection, 264, 267, 274 Life eternal the reward of our Christian race, . 276 God alone opens the heart to attend unto the word, 284 In our Christian imitation we are to make choice of the best examples, .... 290 Cc« 410 AIRAY ON THE PUILIPPIAXS. It is not always safe to follow a multitude, 297, 390 The reward of the impenitent is damnation, . 300 We are here but pilgrims, our city is above, . 307 Christ will certainly come the second time to judgment, 311 The faithful desire and long for that coming, . 312 Christ will raise up his children from the grave to glory, 315 CHAPTER IV. Ministers to instmct and admonish publicly and privately, ..... 325 It is a Christian duty to compose quarrels and con- tentions, ..... 325 Christians are to rejoice in the Lord in all estates, 333 For unity's sake we are to yield of our right, . 339 The providence of God is ever near his children to succour them in troubles, . . . 345 Worldly and distrustful care by all means to be avoided, 849 Thanksgiving unto God a necessary Christian duty, ■Whatsoever things are true, honest, &c., we are to practise, ..... Practice must be joined with profession. The minister should be a pattern of holiness to his people, .... 293, God's graces are not always alike manifest in his children, ..... AVe are charitably to censure the slips of our brethren, We are to be content with that estate wherein God hath placed us, The power of doing any good is from Christ, Ministers are to partake of our temporal tilings, . Good works further our reckoning in the day of Christ, AVorks of charity are sweet smelling sacrifices, God will surely recompense what good soever is done unto his saints, .... Always in aU things God is to be praised, , 353 357 307 369 376 379 384 388 393 396 398 403 CARTWRIGHT ON THE EPISTLE TO THE COLOSSIANS. A COMMENTARY UPON THE EPISTLE OF ST PAUL WEITTEN TO THE COLOSSIANS. ;{EACIIED BY THOMAS CARTWRIGHT, B.D., AND NOW PUBLISHED FOR THE FURTHER USE OF THE CHURCH OF GOD. 'Let the word of Christ dwell in you richly in all wisdom.' — Col, iii. 10. EDINBURGH : JAMES NICHOL. LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT. M.DCCC.LXIV. (\ THOMAS CARTWRIGHT, B.D. IT were out of all proportion to prefix an elaborate ' Life ' of the great Puritan and Eeformer — Thomas Cartwright — to so very small a portion of his Writings as this reprint "f.Ju's pnsthiipi^M° ' '^flmme^taijg ' on Colossians. His is a name that belongs to History, and by the verdict even of adversaries, one whose lustre can never fade. Says the candid and well-informed, Marsden, ' Thomas Cartwright is one of the few men whose life and personal character still interest posterity, after a lapse of nearly three hundred years;' and again, 'He attached too much importance to his peculiar opinions of church discipline, and these opinions, we conceive, were often wrong; and in the early j-ears of his public life he was not free from the universal %dces of his times, — intemperance^^nd personalit}' injipntroversy. But as' age mellowed and persecution brolle^own his spirit, a noble love of truth, a generous and forgiving temper, a contempt of suffering, and a fervent piety to God, break out with increasing lusti'e ; and while learning, eloquence, and HIGH TALENTS, associatcd with exalted religious j^i'inciplcs, and these displayed with con- sistency through a long life of persecution, shall continue to be revered, the name of Cart- wright WILL BE uttered BY GOOD MEN OF EVERY PARTY WITH PROFOUND RESPECT.'* All the less is a large ' Life ' here called for, in that Benjamin Brook, ■wdth charac- teristic laboriousness and honesty, if with equally characteristic lack of skill effectively to use his materials, has written a ' Memoir ' of ' The Life and Writings of Thomas Cartwright, B.D., the distinguished Puritan Reformer : including the principal Ecclesiastical Movements in the reign of Queen Elizabeth,' which fills a somewhat bulky octavo ;t not to speak of the ample space which every Historian, whatever be his own opinions, feels constrained to assign to a man so outstandingly prominent in an age of giants. To these authorities, therefore, agreeably to the enumeration below, the reader desirous of fuller information is referred :| and meantime a brief and impartial sketch, giving the » The History of the Early Puritans : from the Kefor- mation to the Opening of the Civil War in 1G42. By J. B. Marsden, M. A. 1853. 1 vol. 8vo, pages 71, 181. The companion volume of the 'Later Puritans' is of like value and interest. t One vol. Svo, 1845, pp. vi, 489. i For convenience of after reference, the following list of authorities is given here, alphahetically arranged: — Baker MS., as cited in Cooper's ' ATHBNiE.' (See under Cooper). Bancroft's Dangerous Positions and Proceedings, published under the pretence of Reformation for the Presbyterial Discipline, 1596, 4to. Survey of the Pretended Holy Discipline, 1GU3, 4 to. Baxter's Cliristian Directory, folio, 167B, 2d edition. Reliquise Baxterianie, by Sylvester, folio, 1C9C. Blackburn's Works, 7 vols. 8vo, 1804. Brook's ' Memoir,' as above. ... Lives of the Puritans, 3 vols. 8vo, 1813. Churton's Life of Nowell, 1 vol. 8vo, 1809. Clarke's Lives of Thirty-two Kuglish Divines, folio, 1G7T. Cooper's Athena) Cantabrigienses, vol.ii. 158G-1009, 1861. The ' Athenco' is an indispensable book to the historical student ; and it is to be hoped that Messrs Cooper will soon complete their onerous but most unostentatious labours. Dugda!e's Antiquities of Warwickshire, 2 vols, folio, 1730. FuUer'a Church History, edited by Brewer. Worthies (Hertfordshire), by Nuttall. (Orer Vl THOMAS CAKTWRIGHT, B.D. results of personal research and of consultation of all accessible authorities — of the leading facts, and incidents, and opinions of a grand if stormy, a sorrowful but heroic and noble Life, — may be acceptable. Our Thomas C.uitwright — who must not be confounded either with his own sou and namesake of Brentwood, in Essex, nor with his grandson and namesake, the Bishop of Chester — was a native of Hertfordshire, the ' garden of England for delight,' according to Thomas Fuller, who, with lo^dng words, places him among its 'Worthies.'* His birth-place has not been discovered ; neither with certainty his bu-th-date. ' About 1535 ' is the usual form in the biographies, and his alleged age at death, in 1603, A-iz., sixty-eight, agrees therewith. But as the Atherue Cantahrigicnses informs us that he was matriculated as a sizar of Clare Hall, Cambridge, in November 1547,+ it is probable that 'about' covers at least three years earlier. Contemporaries, indeed, entered the University at the precocious awe of twelve, and even under ; but the fifteenth year of his age is the imderstood period of his entrance, which would make his birth-3'ear 1532. | Hertfordshu-e still holds among its ' rooky woods ' and sunny slopes not a few memorials of ' "ood families,' in the numerous ' places, halls, courts, and manors,' of which, earher, its Fuller's History of the University of Cambridge, by Prickett and Wright. Grindall's Kemains, edited by Nicholsons (Parker Society). Hawthorne's ' Our Old Home,' 2 vols. cr. 8vo. Nothing could exceed the descriptions of out-of the-way old-mannered places and folks in this delight- ful book. We forgive the occasional vulgarities and prejudices for the sake of the fine amber in which these ' dead flies' occur. Hallam's Constitutional History of England, from the Accession of Henry VIII. to the death of George II., 3 vols. 8vo. {2d edition, 1829). Haubury's Life of Cartwright, prefixed to his edition of Hooker's Works, 1831. Historical Memorials relating to the Independ- ents, S vols. 8vo, 1844. Haweis's Sketches of the Reformation. Heylin'3 Aerius Redivivus ; or the History of the Presby- terians from 1636 to 1647, folio, 1670, 2d edit. Hopkins (Samuel), The Puritans ; or The Churcli, Court, and Parliament of England during the Reigns of Edward VI. and Queen Elizabeth. Boston, U. S., 3 vols. Svo, 1859-1861. Incomparably the best History of Puritanism : minute, care- ful, effective. Leigh's Treatise of Religion and Learning. MSS. Laudsdowne, vol. xxix. Marsden, as above. M^iskcll's Marprelate ControTeray, 1 vol. Svo, 1845. Middletou's Evangelical Biography, vol. ii., 4 vols. Svo, 1816. Xeal's History of the Puritans, edition 3 toIs. Svo, 1S37 (Tegg). Panic's (Sir George) Life of Whitgift, 1012, 4to. A mere panegyrist. Price's History of Protest.ant Nonconformity in England, 2 vols. Svo, 1838. Perry's History of the Church of England from the Death of Elizabeth to tlio Present Time, vol. i., 1861. Soames's Elizabethan Religiovis History, 1 vol. Svo, 1839. Steven's Ilistorv of the Seottisli Church. Rotterdam: to w hicli arc subjoined Notices of the other British Churches in the Netherlands, 1 vol. Svo, 1833. Strype, Annals, 7 vols. 8vo. Oxford, 1824. ' Lives" of Parker, Grindall, Aylmer, and Whit.L'ift. Taylor's Romantic Biography of the Age of Elizabeth, vol. ii. 1842. Walton's Life of Hooker, prefixed to Keble's edition of Hooker, 3 vols. Svo, 1841 ; and tlie Works of Hooker, 3 vols. Svo. 1841. Whitgift's Works, edition by Ayre (Parker Society), 3 vols. Svo. Wood's Athena; Oxionenses. ed by Bliss, 4 vols. 4to, 1815. Zurich ' Letters,' by Parker Society, Vol. I. In our references, only the name and page will be given, unless where mistake were likely. * 'Worthies,' voL ii. page 37. It may be noted that the tractates placed by Watt in the Bib. Britt., and by that indefatigable copyist of all his blunders, Allibone, under another Thomas C., belong to the Bisliop of Chester. t Vol. ii. page 360. Brook makes no mention of Clare Hall, but of St John's, in his fifteenth year, as above. X We gladly add here an obliging communication from C. H Cooper, Esq., in relation to this and other points — which will confirm his own account in the Athence: 'In the sixteenth century, scholars were usually admitted at the university at twelve years old, and even earlier. See several " Notes" on this subject in recent numbers [1864] of " Notes and Queries." Tliat Thomas Cartwright, the great Puritan, was the person matriculated at Clare Hall in November 1547, is to me perfectly clear. Sizar be- tokens humble means, undoubtedly. His parents were not wealtliy. The Registers of Admissions at Clare Hall of tliat date do not exist. I derive the fact from his matri- culation in the books of the University. He was probably admitted at Clare Hall before July 1547, .as matriculation as a member of the University follows admission as a member of a particular college. Tlie academical year counts from July. I suppose he went out B.A. at the end of January 1550-1, a few months after he became scholar of St John's, but it may have been January 1551-2. My authority for his admission as a scliolar of St John's, 5tli November 1550, is tlie College Register of admissions of fellows, scholars, and officers. — See Athena Canto*, ii. 653.' t THOMAS CARTWRIGHT, RD. VH qimiut historian already cited, and, later, its most illustrious son, William Cowper, in many a pleasant quip in his peerless Letters, tells ; and the probabilities seem that Muster Thomas was sprung of one of these, although cradled in humbler state. At any rate, his parents and immediate anccstrj- were possessed of considerable means. We find him in after years inhcritinti an estate at Whaddoii in Cambridgeshire, transmitted from his fatlier and grandfather, while on partuig with it he is known to have purchased another, and that a ' good one,' elsewhere. The portrait of Cartwright, even through the rude lines of a not very skilful graver, presents the cultured and commanding lineaments of a ' blue blood ' descent, whatever the outward circumstances may have been temporarily.* His entrance as a ' sizar ' seems to betoken straits somehow. Entering Clare Ilall in 1547, he, the p^rcat champion of Protestantismjgainst^opery. and the anuihilator for England of the Ehemish ' New Testament,' must have had as a fellow-student there, though his senior, Thomas Baily, subsequently D.D., and celebrated as Hegent, in the absence of Cardinal Allen, of the English College at Douay and Eheims; and also when he had migrated to St .John's College, he must have been associated with Richard Hall, D.D., equally celebrated at Douay and St Omer. At Clare Hall he, in all likelihood, was first incited to those Hebrew acquirements for which he was destined to be so distinguished, inasmuch as Christopher Carlile, an eminent Hebraist, was then a Fellow and tutor in it. The only other name of mark contemporary with the yoimg sizar was Arthur Yeldart, afterwards so renowned at Oxford, and who was admitted sizar like himself at Clare Hall, about three years previously.! From Clare Hall he removed to St John's College, where he was admitted a scholar on 5th November 15.50. It is pleasant to learn that the then Master of this College, who was at the same time Vice-Chancellor of the University, was Dr William Bill, a native of Hertfordshire, a circumstance that may have had something to do with his migration from Clare Hall. J Thomas Lever, the fearless and saintly Reformer, became, on the transference of Bill to Trinity, his tutor. In 1548, Lever and Roger Hutchinson held their memorable debate on the Mass at St John's, at which Cartwright M-as probably present.? In both Colleges he pursued his studies with avidity, never allowing himself — very stupidly, and to his physical cost ultimately, — more than five hours' sleep, a rule to which it is said he adhered throughout his life.]) These studies were prosecuted under the good young king Edward YI. ; but on the pre- mature death of this lamented monarch, Mary, ' The Bloody,' succeeded, which led to the retirement, for conscience' sake, of Lever, and all the loyal adherents to The Reformation in his College, including twenty-four Fellows, with other scholars, of the latter of whom 3'oung Cartwright was one."" During the dark and disastrous reign of this unwomanly woman and most unregal sovereign, our student was ' entered ' as a ' clerk ' in the ofiice of a counsellor- at-law, wherein he gained no inconsiderable legal knowledge, by which, in his after Contro- versies, he was enabled ' to fence the better for himself."** Upon the accession of Elizabeth, 'good men' breathed again; the Reformers who had fled from persecution abroad, returned • It ' adorns ' Clarke's Lives. t Consult Cooper's Athmcc, under Baily, Hall, Carlile, nnd Yeldart X Cf. ibid. We do not forget after controversies in which the good name of Bill was involveil, but these were long after. 5 Cf. Hid., under Lever and Hutchinson. I Wofind this transmitted from biographer to biographer. Hopkins (vol.iii. page 351) quotes as from the 'Publisher's Preface ' to the ' Confutation ' of the ' Rhemish New Testa- ment,' to the effect that it was whilehe was engaged upon it only that he so over-toiled himself. But there is no such statement in the ' Publisher's Preface,' nor any reference at all to the fact, therein. 1 Baker MSS. vol. i. pp. 149, 150 (Brook). •• Fuller, ' Worthies,' p. 64. VIU THOMAS CARTWRIGHT, B.D. home, and the secluded came forth from their involuntary seclusion. Dr James Pilkington was appointed ' Master ' of St John's College ; and he having formed the acquaintance of Cartwright, again introduced him to his college, — a kindness for which this vrise and in- estimable man, so well known as Bishop of Durham, has been reviled as a 'zealous Puritan, out of whose school proceeded Cartwright and others.'* Here he had as tutor Dudley Fenner, one of the foremost ornaments of the University. On 6th April 1560, he was admitted a fellow of his College, on the Lady Margaret's foundation. But again he made a change, viz., to Trinity, the princely rival of St John's, where, in the same year, he became a minor fellow, and commenced M.A.f It would seem that he kept up his relations to both Colleges, for he was appointed junior dean of St John's on 10th January 1561-2, and about April 1562 became a major fellow of Trinity, being in or before 1564 elected one of the senior fellows of that society. In 1564, Queen Elizabeth \'isited the University, when a magnificent reception was accorded to her, and the principal ' scholars ' of the different Colleges were selected for the * public disputations ' — an old usage — in her presence. Of these, Cartwright was chosen to fill a leading part ; and he must have acquitted himself ■well, seeing he received, along with the others, high commendation, although Her Majesty shewed her preference for a Thomas Preston, who excelled in ' properousness of person,' and those ' lighter elegances ' for which the Queen — then a fair young ladj- — had a quick eye. That our ' scholar ' is slandered to have taken offence from the preference, even though of the sort indicated, and thereby to have been impelled to his Puritanism, is a sample of the shifts to which, even in calumny, his oijpouents have resorted. Says Marsden : ' It would be an amusing, were it not a painful, instance of the asperity of Cartwi-ight's opponents, that to this trivial circumstance (and yet one so natural to a young and accom- plished lady) they have ascribed, without pretending fiu'ther evidence, his estrangement for the remainder of his life from the church party. He became a puritan to avenge himself on Doctor Preston !'J By this time, so rapidly had his reputation grown, when he appeared at Great St Mary's as the Preacher, the windows were taken out, to enable the crowds who could not get into the vast church, but who willingly stood outside, to hear.§ About this period he visited Ireland, continuing there about a year. He must have left a favourable impression of his worth and learning behind him, for subsequently the Irish Primate, Loftus, pressed the Government to appoint him to the vacant See of Armagh. || This was on 5th December 1567, in which year he proceeded B.D. In 1569 he was elected Lady Margaret Professor of Divinity ; and it was this appointment that gave direction and colour- to his whole after-history, and in that to the whole after-history of England ecclesi- astically regarded. On entering upon his duties, he selected for the subject of his Lectures the 1st and 2d chapters of the Acts of the Apostles. His prelections created the profoundest interest, and were listened to with growing admiration. In these he gave an exposition of what he, as a scholar and divine, considered was ' written ;' and his conclusions clashed with the High Church notions of the exclusively ' divine aiithority ' of Episcopacy. He shewed without concealment what he considered to be the departures from apostolic times. Vehement was * Quoted by Marsden, page 72. t Throughout, Cooper's Alhenm is our authority for de- grees and other University dates. See letter to myself ante. \ As before, page 72. Soames very childishly reasons upon the probability of the thing from the constitution of human nature. That is beside the question. It has not the shadow of authority as fact. See Soames, page 143. Read also Price's pungent reprimand, vol. ii. page 215. } Cooper's Athenae, page 360. |{ Ihid. THOMAS CARTWRIGHT, B.D. IX the outcry. Complaints containing the most exaggerated statements of his 'teaching' were made to the Chancellor, Sir William Cecil ; and though the astute and venerable statesman enjoined silence on all, and mutual forbearance, the excitement was kept up ; nor did it cease until Dr John Whitgift, who had succeeded Dr May as Vice-Chancellor, prohibited Cartwright from lectm-ing at all, — this very Dr Whitgift ha\ang himself shared earlier all the professor's scruples, and added his own signatiu-e to a petition for redress ! The incident is historical, and demands a full statement. The letter of Cecil ifl remarkable. Having considered the affair, he says, ' With much deliberation and meek- nes,' his conclusion was that Cartwright, 'not of any arrogancy or intention to move troubles, but as the reader of the Scripture,' had given ' notes byway of comparison between the order of the ministry in the times of the apostles and the present times in this Church of England.' He therefore thought it sufficient ' to charge Mr Cartwright not to deal any further in these kind of questions in his readings, or sermons, or otherwise, until some order may be taken therein this Michaelmas term, upon moi'e commodity of conference meet for such a matter,' and adds, ' whereto he hath accorded.' * He also wrote to Cartwright himself a kind letter of caution and advice. The Professor's own account, witnessed by hundreds of the University who heard his ' lectures,' was precisely in accord with the Chancellor's impression. The following was his appeal to him, turned into English from the original Latin : — ' Right Honourable — Since you are the common patron and defender of literary men of every nation, I entertain a pleasing hope that I also may share in your kind attention. Since many learned men have both experienced and openly proclaimed your remarkable benevolence, I pray let me also, who am not quite a stranger to literature, be a partaker. To mj- gi-eat unhappinoss I know the truth of the proverb, " Nothing flies faster than calumny ;" nothing is more quickly raised, or spread with greater facility. If the calumny which has been raised within the walls of the university had not been carried to the house and the ears of our most worthy chancellor, my grief had not been so great ; but I confess it cuts me to the heart to be repre- sented to your excellency as a vile person, j-ea, as au enemy. I may truly declare that, if some persons were not now absent, there would bo no necessity for me to attempt to vindicate myself to j'our excellency. ' As j'ou allow mo to speak freely, I solemn!}' assure you I have been most scrupidously adverse from strife and contention. I have taxttjht nothing uhich did not naturally ari.te from the passage on uhich I was lecturinij ; yea, when occasions of speaking on the habits have come in my way, I have ever avoided them. Bnt 1 do not deny that I have said our ministry has deviated from that of the primitive and apostolic church, taihe_puriiy 01 which 1 wished ours to be conformed : but this I said in so candid and modest a way, that none but ignorant or malicious persons could find fault. Yet I hear that I am accused to your excellency. ' If you ask, how I can prove this ? see, most noble sir, I bring the testimony of many most unex- ceptional witnesses who were present. Little can, indeed, be wanting to prove my innocence ; as I can bring almost the ichole nniversity to witness for ra6. For if the vice-chancellor had not refused to call a congregation, when I requested him to do it, there is no doubt that I should have been perfectly freed from the calumny which has been raised against mo. ' I cannot in a letter repeat verbatim all that was said in the lecture concerning which such'rumourB have been raised. But I most religiously promise, I mil not conceal anything if you wish to be acquainted with it ; and, as I do not refuse correction, if I have committed any error, so I justly implore your protec- tion in this affair. Do not, therefore, 0 most honourable sir, suffer the enmity of certain men to oppress me, or rather to injure the truth itself : men who seek to indulge their private enmity against me, under pretence of promoting the interests of peace and of the church. , May the Lord Jesus Christ, by his Holy Spirit, duly increase your excellency's wisdom and piety.'f ; The offender was too influential to be left alone in his ' trouble.' The most eminent members of the University stood nobly forward in his behalf. It does one good to read the old generous words : — • Brook from Strype, pages 62, 63. Cf. also Ifarsden, | t Brook from SIrype, pp. 56, 57. and all the authorities. THOMAS CARTWEIGHT, B.D. ' It has been reported,' sa3-s a ' testimonial,' signed by fifteen persons, all celebrated men, and members- of the UniTersity, ' that Mr Cartwright is greatly disliked here ; that in his office, as professor of theology,, he first threw about sparks of discord, which afterwards increased into a flame ; and that he prides himself beyond, all bounds, in controversies concerning the ministry and the habits. But we, whose names are hereunto subscribed, who were present at those lectures fiom wliich this rumour arose, do testify that we never heard anything from which strife and discord has arisen. He did not, indeed, touch the controversy concerning the habits ; but he mentioned something about the ministry, to which nile he wished that ours might be conformed ; but he did this with that caution and modesty which ought to have secured him from the calumny which is spread abroad.' * Nor was this all : at the same time another ' testimonial,' — subscribed by eighteen cele- brated members of the University, some of whom were subsequently bishops, — was presented.. Very memorable are its statements to the learning and character of Cartwright, and the ab- solute falsehood of the charges brought against him. Upon these powerful applications the Cliancellor interposed, as we have akeady seen, and gave orders for Cartwright's restoration, to the great joy of the University; but even Cecil's authority failed to gain the end. Again, therefore, a ' petition ' was sent up, sub- scribed by twenty-two members of the University, who respectfully, but firmly, claimed the restoration of Cartwright, not as an act of favour to him, but as a matter of right to him and to the University. In forming a judgment as to the rightness or wrongness of Cartwrighf/a position in this matter, we have nothing to do with the correctness or incorrectness of the views which he derived from Scripture as to the Christian ministry. It is enough that he held them con- scientiously and sincerely ; and that neither he, nor any rlivinpg nf nntp nrim^igjiig^vvntgrn- porarieSjjfipiardfid ihe Reformation as complete, when Elizabeth chose to pronounce that it should proceed no further. The very men who opposed him a.nd_Qpiif£ssed. bim, the fri-jn- 4als and the Whitgifts, held substantially the same opinions ; but they were willing that the •Scripture should be interpreted only according to the dictation of Elizabeth; and Cart- ■ Wright was not willing. If liberty of speech was not to be a crime, and faithful, scholarly exposition of Holy^cripture a snare ; if the whims of the sovereign, as ignorant as they were capricious, were not to be ser\'ilely obeyed as jjrerogative, and prerogative placed on a level with the Word of God, Thomas Cartwi-ight was not in a tittle blameworthy. It is evident, however, that the counsels of his adversaries were in the ascendant in the University. On 29th June 1570, — the very day on which Cecil's letter to the vice-chan- cellor was read in the Ilegent House, — a grace was proposed for Cartwright's admission to the degree of D.D. It was violently opposed ; and to the shame of the opposers, not the opposed, successfully stayed. On 11th December 1570, he was finally deprived of his. professorship; and in September 1571, of his fellowship at Trinity. This last deprivation -was put on the extraordinary ground that, not being ' in priest's orders,' he had 'perjured himself by 'preaching,' — the sorriest of pretexts ! For, as the deprived ' fellow ' shewed, he was in ' deacon's orders,' and thus was a ' spuitual man,' iu contradistinction, as alone the statute intended, to those of the other professions, law and physic. Churchmen, equally with Nonconformists, have ratified the defence, and condemned the severity of Whitgift. t Thus pungently and forcibly did Cartwright afterwards vindi- cate himself. He was * accused diversely of unbrotherhood, unfaithfulness, want of good will,' and all ' made heinous by circumstance of pcrjiiry and unthankfuluess.' He takes up the charges thus put, and says : ' Wherein I will not answer, that I used not you as • Ibid. p. 58. j well handled in Price, Vol. i. pp. 219, 220 ; also Maradea,. f See the whole question of 'deacon ' = prie.'t'g orilers | pji. 79. 80. - THOMAS CARTWRIOHT, B.D. x» Master, because you used not me as fellow ; but ask you, wherein this breach of duty consisteth ? If I owe you fidelity, I owe it more unto the Lord ; if good will, the truth must be preferred ; if the Master of Trinity College be a friend, the truth is more ; if you a brother, the truth ought to be brother, sister, mother, and all. Against what part of true fidelity is it, to reprove him openly by writing, which had openly by writing spoken evil of that which I was, and am persuaded to be, the everlasting truth of God, and reviled those that maintained it? Against what point of good-will, to have shewed him the way. whom I judged to be out ; to light him a candle, whom I saw in this point to grope in darkness ? And if I did it sharper than your taste can like of, besides that bitter things aro often wholesomer than sweet, you should not think much to be stricken with the back of the sword which has smitten others with the edge ; nor to be lightly pricked with some impair of your credit, which have thrust others through, in taking from them, so much as lay in you, all opinion both of godliness and learning. You doubt whether I meant good faith, when I called j'ou a brother : take heed lest, in gi%'ing no credit unto others, j'ou leave no place for others to give any unto you.' * Thus ' outed ' from all his offices, Cartwright proceeded, — not without finduig aid in his noble poverty; a povertythat Conformityand time-servingwould haveturned into splendour, — to Geneva, where he formed a close friendship with Theodore Beza.the coadjutor and successor of John Calvin, and others of the Eeformers and Divines. He remained abroad until 1571-'2. At the earnest request of his home-friends, among whom were Fox, and the learned i'ulke, then like himself, and for a similar cause, deprived of his fellowship, but afterwards master of Pembroke Hall, he returned to England within a year. He arrived to find the me- morable ' Admonition to Parliament ' rapidly passing through successive editions, and its authors, the holy Wilcox and the meek Field, ' in Newgate.' He read the book, and visited the prisoners, and was fired to the very depths of his fervid soul by the wrong doing of those ' in authority.' He had much to lose. He was in favour in the Cabinet. Cecil, Lord Burghley, solicited his opinion upon an afiair of state, which was a tribute at once to his chai-acter and head. The queen contemplated, or pretended, in her interminable way, to contemplate marriage with the Duke of Anjou, a papist, and the Lord Treasurer himself was thought to favour the match. The question he proposed was this : ' Whether it was lawful for one professing the gospel to marry a papist ? ' Cartwright's answer was articulate and unhesitant : ' I am fully persuaded, for my part, that it is directly for- bidden in Scriptm-e.' Happily for the nation the marriage was broken off.f A ' Second Admonition ' soon followed the first, reiterating the needful reforms, and fearlessly she\\-ing how they might and ought to be gone about. The title was itself a casting down of the gage : ' A Second Admonition, with an Humble Petition to both Houses of Parliament, for Jielief against Subscription,' and it took the high groixnd that the ' sub- scription ' had ' no foundation in law, but was an act of sovereignty in tite cronn.' X Whitgift, Cartwright's old opponent, replied to the first ' Admonition,' adding a few disdainful words toward the close concerning the ' second.' But disdain would not do. Another m»u than the gentle. ' scrupulous ' Puritan friends was in the field. Cartwright's reply was fierce and terrible, and was greeted with general applause. Again, therefore, Whitgift, in secret conclave at Lambeth, buckled on his armour, and that Controversy ensued which is a living part of the History of England, — a controversy that culminated on • ' Second Rcplie,' Epistle, p. 12. ■f Marsden. pp. 60, 81. t As next best to reading the ' Admooitions ' them- ge!rc3, read tlio masterly chapter upon tliem in Hopkins Vol. i. pp. 437-466. THOMAS CABTWRIGHT, B.D. the side of The Cbiu-ch in the great book of Eicbard Hooker ; and on the other in the laying- down, broad-based, of that civil and religious liberty which, though it was at first called only ' Toleration,' has proved better and grander than its name. It were out of the question to discuss the merits on either side at any length in this brief Memoir. The sum and substance of difference between the two was this :^Rvtwri^t_ ^aiBtained-tliat The Bible was the only^standard of doctrine, of discii^liue, and of govern- ment for the Church. WliTtgift'averfed that it wfis not a standard of ChTirch discipline ^nd government ; th;it_tliese are changeable, and may be accommodated to tlie civil government under~which_we^^-e ; that_the apostolical goyerinaent-gaa-Jox the Church in its infancy, and uuclfixjgersecution. And therefore, instead of reducing the external policy of the Church toThe simplicHy^oT the Scripture model, he embraced in his standard the opinions and customs of the Fathers i)t the first four centuries after Christ. It may be noticed that it was in reference to this appeal beyond the Bible to the fathers, that a Romish priest afterwards said to Sir Francis Knollys, and justly, that he would require no better book to prove his doctrine of Popery than Whitgift's against Cartwrigbt. Which of the two Conformities was the worthier, to the fathers or to the holy Scriptui"es, to the example of the apostles or to the mandate, born of pique and jealousy, of the sovereign, it is not bard to determine, unless we are to prove recreant to our hardly achieved Protestantism, unless we are to erase the watchword given us by William Chillingworth, ' The Bible, and the Bible alone, the religion of Protestants.' The most cursory examination of the numerous tractates reveals that what Cartwrigbt wrote were no mere opinions, loosely held, and readily departed from, biit convictions of his innermost heart ; while it is difficult to get over a feeling that his opponent is not equally disinterested. The ' Admonition' controversy is of much interest to even a nineteenth century reader. The ability of each disputant is marked. TMiitgift proves himself, beyond all gainsaying, to have been possessed of much acumen, of quick, ready, effective dialectic, and a marvellous fecundity of words, answering a sentence with a tractate, and a tractate with a huge folio. But when you come to look at all beneath the sui-face, and the over-loaded margins, you discover a lack of ingenuousness, an ostentatious display of reading which was scattered rather than wide, and his opinions a mej-e echo of the likings and mislikings of his royal mistress, while his passion is rather petulance than ' noble rage.' It is impossible to condemn too emphatically bis insinuations of political crime against his opponent, especially when these were addressed to ears so jealously vigilant as were EHzabeth's ; nor is any reprobation too strong of his cruel naming of him 'Anabaptist,' a name which he well knew the atrocities of Munster had made, not an opprobrium merely, but a terror.* Cartwrigbt has astonishing force and ardour, and full learning, and there is a touch of the ludicrous in the way in which he comes down with his mighty blows upon the poor thin gatherings of ' learned ' opinions by his opponent, such blows as reduce them to dust as impalpable as that which has long gathered in old libraries upon the old tomes of both sides. Henry Taylor, writing of another, has finely described the great Puritan's attitude throughout : — ' There where I stand in presence of my King, There stand I, too, in presence of my God.'f • Cf. Hopkins, Vol. i. pp. 447, 448. Price, Vol. i., pages ^35, 236. In the latter wiU be found Cartwrighfs indig- nant repudiation of the name ' anabaptist.' Puritans,' Vol. i. page 321. t St Clement's Eve, i. sc. i. page 6. ' Brook's THOMAS CARTWRIGHT, RD. XI 11 As a true Englishman he loved his country; and his own great soul recognised all the great qualities in his queen ; as a true Churchman, also, he loved his Church too well not to look upon ' separation' as something dreadful ;* and there are very tender yearnings toward the most vehement of his persecutors. He is compelled to unmask the hollow professions that are made to him and his, but he does it very forbearingly. You seem to hear lolande speaking : — ' Shame it is to hear >/ou speak of love, And sliamo it is to answer you witli tears, That seem like softness. 'f Apart from the j^riitciplcs of the Controversy, — which open up interests of the deepest and most vital kind in the government of the Church, and in the conserving of which Cartwright, as we think, goes far beyond his own intentions, even to self-contradiction, and to the peril of those uberties he so nobly contended for, inasmuch as practicallyheseems t_g_advocate fbp gnhjppfjrin nf fV^o Stnfn to^the Church,]: — as in the case of Andrew Marvell, it richly rewards to' study its literatm*e. There are choice morsels for one's common-place book, clever asides, and amusing minatory and recriminatory bits, c.^. 'SMiitgift, who was intensely choleric himself, i-etorts upon Cartwright, ' What tjon think of those monthly and long-laboured ser- mons it skilleth not much,_/b>- i/ou are in a heat, which hindereth true judgment.' Finding§ himself in a difficulty, there is a dexterous but very ignoble appeal to imperial authority- Take one : Cartwright has been exposing the acknowledged abuses of the Court of Faculties, against which the nation was crying out. It is inconvenient to agree, and hence we read : * This is a matter of policy, and therefore I leave the further consideration of it to such as ott. 1. Heathenish names may be used of Chris- tians, so there be no hindrance of the church's edifi- •catiou. Secondly, for the apostle's calling. If one had asked him, What calling have you to deal with us ? he an- swers, that he was an apostle, which had a general charge over the whole world. Indeed, there is great difference between the ministers now, which may not rove about, but have their charge and place limited them, as if they had but one plough-land to till : whereas the apostles' ministry was general : they had the field of the whole world to till by theii' message, and by their mii'aclcs, for the publicatiim and coutir- niation of the word. As in time of wars it is neces- sary that there should be a general and lord marshal, but when that wars are ceased and there is peace, there needeth only to be a gan'ison and captain made for them ; so wheuas the great conquest of the gos- pel was to be made over the world, it was uecessai-y there should be apostles as generals, afterward it was sufficient to have the pastors, doctors, and elders, as a garrison in the church of God, to keep and govern it. Therefore we see, after .James v.as killed, none was elected into his room, as at the first instead of Judas. So likexNise we see, in the building of the house, the chief master-builder is only for the plat-' form, the other builders afterward ai"e sufficient. Li- deed, the fruit of the apostles' ministry remainetb still unto the church. Jhct. 2. If we will do any good in the church or commonwealth, we must not so much as attempt it without lawful calling, and warrant thereunto, no, not 80 much as in an household. It foUoweth how the apostle proves himself to be a true apostle, and not a false, as there were many then which, mider the name of apostles, did sow the tares of eiTor and sedition. 7)1/ ihe ivill of God, viz., not by the secret will, by the which are wicked and unlawful apostles, luagi- strates, and ministers ; but he was by the revealed will of God, it being manifested unto him in the way, as he was going to Damascus, Acts ix., and also re- vealed to thie disciples afterward. Duct. 3. Learning, piety, and a lawful ordination make a complete minister, one pleasing unto God, 2 Tim. iii. 2, 8. Here, then, we are to examine whether we be the ministers of God indeed, and that we are to do by the revealed will of God, wherein the Lord doth note forth who are those that are called to the ministry by him, viz. such as are endued with fit gifts, and enter as he requireth. Saint Paul to Timothy describes a minis- ter, first, by his learning, ' able to teach,' and confute ; secondly, by his good manners, as a necessaiy thing in all Christians, yet more especially in a minister ; and therefore he maketh mention of those special things which are necessary for all Christians, so prin- cipally are required in the ministers, which are to be lights. Mat. V. 14, and good examples to their flocks, Tit. ii. 7. In that the apostle joinoth Timothy with him, we observe, first, his humility, that would join his scholar with himself in the honour, which had no psirt of the labour which he had taken in admonishing and instructing the Colossians. This he doth to the end the truth might be further credited. l>ocl. 4. He teacheth that though others be far underneath us, as Timothy was to Paul ; yet for the furtherance of the truth, wo are not to think much to join them as equal with us. Secondly, We observe his wisdom herein, that how- soever his testimony had been sufficient against all the world, yet because two witnesses were of more force and assurance, he taketh unto him Timothy. And therefore it was that Christ sent the disciples two by two, one to speak and another to bear record, Luke X. 2. So when Paul and Barnabas went to- gether, Paul spake, and therefore thej' called him Mercmy, Acts xiv. 12. 4i„.ig«.s.- SERMON II. To them uhich are at Colosfe, saints and faithful brethren in Chrixt : Grace be vith yon, atul peace, from God our Father, and from the Lord Jesu:i Chiist. We give thanks to God, ereu the Father of our Lord Jesus Christ, alwni/s praijing for you, since ue heard of yon r faith in Chritit Je-sus, and of your love toicards all saints ; for the hope sake uhich is laid up for you in heaven, uhereof ye have heard before by the word of truth, which is the gospel. — Col. I. 2-G. BEFORE the apostle cometh to the substance and point of the epistle, he doth wisely (according to his manner) draw attention to that he speaketh of. 41? And therefore there is, as it were, a preface of the epistle unto the 14th verse. For as in a house, which is stately built, there is a porch to enter in by, so the CARTWRIGHT ON THE COLOSSIANS. [Chap. L apostle, in this stately building of his, hath, first, a pre- face set before to draw attention, which he doth iirst from the authority of the epistlo, which we have heard drawn from his own person. Secondly, in the person of Timothy. . tfiVi:: Next, from the testification of the love he did bear unto them, from this verse to the end of the preface, ,' which he laboureth in, as a minister ought, to testify his afl'ection towards them, whereby the word might] be more lovingly received and accepted, willingly and carefully practised. Doct. 1. It should be a duty of all ministers, that the people may be persuaded of the minister's love towards them, and then they will be more easily per- suaded by the doctrine he teaoheth ; and in this the apostle laboureth in all his epistles. And by how much the more ho is to deal sharply with them, by so much the more he laboureth in this point, to let them know that it is done in love ; that the people may think they must be very [unjreasonable persons, if when they know whatsoever the minister speaketh, yea, even that the sharp reproves of their minister are done in love for their good, yet they do not accept it. And therefore in the Proverbs it is said, Prov. xxvii., that ' the wounds of a friend are better than the kisses of an enemy.' And he were barbarous, or rather a mad- man, that from some grievous disease, being pricked by the skilful chirurgeon, if he will flee upon him and be revenged of him ; so when the ministers lance the sores of their souls, in the ministry of the word, what a barbarous rudeness is it to fall out with the minister for it, &c. His love he testifieth, 1, by a loving salutation, and then by testifying that he daily prayed for them, both thanking God, and desiring all good things for them, and he proveth his prayer in a form of thanksgiving and petition for them which he setteth down. Of the persons saluting we have heard ; the parties saluted are the Colossians, described by two titles : first title, saints ; secondly, faithful brethren. For the first, they are called xainis for two causes : one without themselves, in Christ ; the other wTOUght within them by the Spirit of Christ, by the Spirit of samctitication. Doct. 2. ^|] fhnt. lia.YP fjif fpq,r_niMlnij_prg gn'ltfl, because they have the righteousness of Christ, which is in heaven, without them ; his sufferings are ac- counted theirs, his fulfilling of the law is theirs, which is a greater righteousness than the angels have, being the righteousness of God, as the apostle sailh. Again, they are righteous,iaihat being justified they are also BancflfiMTlincniave a beginning, and a cure, and en- deavour to walk holily, uprightly, and .sincerely, fur in some measure there is knowledge ; especiallj', in some measure there is in them a sanctified understanding, memory, will, and affection, and an endeavour to do the will of God, Rom. vi. 7, 8. Use 1. This serveth to confute the man of Rome's hjasphpmv which will havgjionaip be saints but those _Jhat^he canonisjgtb. ■ ^Use 2. ^AgaifljJJus-SfirifiihJo^e^roye us, which are so far from this, that we will not abi3e to make pro- Ifeiisiuu of holiness^ For if it be told many of their wrctehedueaa, they will_gay they are no saints, and so Ihey may say indeed, their lives testify it. He that Eath noLT.ho' Spirit oiUjhristJs none of Christ's,- ^oE iom. vi. Use 3. Thirdly, This ought to serve as a bridle to- withdraw us from sin and unholiness, that wlien__any filthiness _ccinietli inta_our hearts, to wrong'^our pro- fession, &o., we should examine ourselves, doth this becomeme, which profess holiness ?' ~Example we have in Nehemiah, that having autho- rity from the king to build the temple, when a false prophet named Shemaiah, Nehem. vi. 10, whom he took to have been a true prophet, had bid him hide himself in the house of God, because that night he should be laid in wait for and slain ; he, considering that he was the prince of the people, saith. Shall I do thus ? Is it not a shame for me ? &o. Where the consideration of his authority did withdraw him from this shameful and cowardly thing. And ought not much more the consideration of our high estate in Christ, that are Christians, withdraw us from sin ? iiughtjnot_wejiucF more to be ashamed of it, which is so-shameful and abominable a thing ?" Are not we kings (as it is said. Rev. i. 6) and priests in Christ, and shall not we hereby be withdrawn from sin, than which nothing is more base ? If a nobleman's son give himself to base things unfit for his estate, we will rebuke him for it, as from a thing unfit him, and will say to him, Doth this become a gentleman'? &e. And spping wfi Pin raluiJ.-ahim, wliyi-nn Wf. nat mjich more rebuke ourselies-oLnux sins, which are far more de- 'testableand unseemly for the children of God '? Title 2. TlulFfiirri^e. religious, which have re- ceived the truth of God, and submit their souls unto it ; and this the apostle eshorteth Timothj' unto, 1 Tim. vi. 11. So that in that he saith some had made shipwreck of faith, 1 Tim. i. 19, it is not meant of justifying faith, but of religion in a good conscience; for religion cannot abide to lie in a filthy conscience. Doct. 3. These two go together ; for whosoever is a saint is truly religious, working holiness in the sight of God, for none can be holy before God, unless he be truly religious before God ; for a man cannot bring forth good fruit, before he be a good tree, and he can- not, unless he be a new creature, bring forth the efi'ects of a new creature. Now to be as a good tree is to be truly religious, for those gorgeous works, as building colleges, etc., if they be not of religion, they are evil. So contrary, if a man be truly religious, he will bring forth good works. True religion hath the true fruits of it, James, i. 26, 27, and iii. 17, to keep himself from the lusts of the world, and to visit the sick, the fatherless, and widows. So that if he bo & 414 Vek. 2-6.] SERMON IL saint, he is holy ; if holj, he is religious ; if ho love not holiness, ho is not religious, make what profession he can, though it be never so good. From the titles we come to the benefits desired. He wisheth, 1, grace ; 2, peace. 1. Grace. The fountain of all goodness is God, and the graces of his children are as springs and fruits, that proceed from the mere grace, love, and favour of God ; which favour and grace of God the apostle wisheth to them. Doct. 1. So that here we learn that all good things whatsoever come from God's grace and mercy alone. For if by works, then not by grace, for then grace were not grace, Rom. v. 2. Secondly, Ho wisheth peace, viz., all things neces- sary for this life, prosperity, health, Ac, as is the manner of the Hebrews in wishing peace, to under- stand all outward prosperity. Doct. 2. He that hath all things hath nothing, un- less he have God's favour. He setteth grace before peace, to teach us first to seek for the favour of God, and' then to look for the fruits of the favour of God. But we usually do clean contrary ; for we seek first the fruits of God's grace, for peace, wealth, prosperity, etc., and not care for the grace and love of God. But our looking for those things, without having the love of God, is nothing but hatred of God ; our gold no gold, our peace uo peace, our love of parents and of men, hatred of God. And better wore it that we bad nouo of all these, than to have them without the love of God in Christ. The prophet, whenas two kings came against Ahaz, tell- ing him he should be defended from those kings, Isa. vii. 2 (howsoever Ahaz was a wicked king, and would not believe it, 2 Ivings xvi. 2, 3), yet he tells him a sign and token of it, that ' a virgin should conceive and bear a Son,' &c., Isa. vii. 14, noting thereby that all benefits whatsoever are from God in Christ alone. And therefore if we seek for anything out of Christ, we seek amiss ; and if we desire anything be- fore the love of God, we do as harlots, which love the gifts better than the persons that give thorn. In that he saith, • Grace and peace from God our Father, and from the Lord Jesus Christ,' he there shutteth not out the Holy Ghost, as though it came not as well from him, as from the Father and from the Son ; for in the word grace, the Holy Ghost is in- cluded, seeing that grace is the gift of the Holy Ghost alone. We praise God, viz., he and Timothy. Doct. 3. Here consider that they give thanks to God alone, because all grace and mercy, both of eternal life and the comforts of this life, come from him, and therefore our petitions are to be made to him for thom, and praise to be rendered unto him for enjoying them. Qiie-it. How can this be ? did he not preach, eat, and drink, and applv his occupation '? 415 ■ Ans. Here the apostle mcaneth, that he kept a constant course of prayer for thom. And to the Thessalonians he saith, 1 Thes. v. 16, ' Pray with- out ceasing,' whereas a man is bound to do his busi- ness iu his calling also, but the meaning is to keep a constant course daily of this duty. Therefore the sacrifice in the law, which was done morning and evening, is called a continual sacrifice, because of the continual course of it ; so here ho meanoth that daily, sooften as the}' pray, thoy make mention of them in their prayers. Doct. The duty of all Christians to keep daily a continual course privately in prayer. More particu- larly the minister is to pray for his people, not only in the church, but privately at home, as the apostle here did. And therefore wo must not think ourselves discharged of private prayer for public. Which showeth it is a duty of all Christians, as to pray in the church, so also to pray privately in their families, and also by themselves, and therefore to set a time apart for that purpose. Reasons of it are great ; first, there is no man or woman, of what state soever, but they have particular sins, which every one hath not. For when they praj' in the house, they desire pardon of sins, which are common to the house ; but I may have committed a sin the which they have not, and I may have received particular blessings, which others have not, and I have need of some particular blessing in my place, that others have not need of ; and there- fore it is necessary that we should make a choice of some particular time, wherein bj' ourselves we may have recourse to God. We ijiie thanks. Whensoever he prayed he gave thanks, and for that he prayed he gave thanks for. Howsoever there were great faults in the church, yet he is thankful for some good thing left them. But such is the corruption of our days, that howsoever we are most especiall}' bound to this duty of thanksgiving, as being the duty of the angels, and that which after this life we shall only perform iu heaven, yet though, both privately and publicly, we will peradventure pray and ask still of God, we are negligent in rendering thanks. God the Father of our Lord Jesus Christ. Whereby God is discerned from all other gods. In the law he was discerned by ' the God of Abraham, Isaac, and Jacob,' but this is a more excellent difl'erence which hero the apostle gives, that our God is ' the Father of our Lord Jesus Christ,' not the God of the Turks, and infidels, &c. Then is set forth the cause of his thanks, viz., for their love and faith. Quest. Why doth the apostle give thanks and prayeth for them, which were called akeady ? Why doth he not rather pray for heathen and wicked men that lie grovelling in their sins ? Ans, We are bound indeed to pray for all, 1 Tim. ii. 1 ; but we are more specially bound to love and pray for those that are called already. Gal. vi. 10 ; for as God CARTWRIGIiT ON THE COLOSSIAXS. [Chap. I. shews more tokens of Lis love to a mnn, so must I shew more and more tokens of it. For howsoever God's love cannot increase, yet the tokens of it in- crease ; but ours must increase, as we see the tokens of God's love to increase towards any. The degrees, then, of our love and of our prayers towards others are, that we are bound to pray ' for all, but especially for those that are of the household of faith,' and amongst them for Joseph, viz., for those that are afflicted ; and amongst them that are in affliction, we are especially to pray for those that sutfer for the gospel's sake. SERMON III. Since ire heard of your faith in ChriU Jesus, and of your lore towards all saints. — CoL. I. 4. WE have heard the last day of the prayer and of the thanksgiving given by the apostle nnto God for the Colossians. Now followeth to speak of the causes of the thanksgiving, — the matter was for their faith towards Christ, and love towards all saints : these are the causes of the thanksgiving and prayers the apostle made daily and ordinarily for the saints at Colosse. Doct. These things we ai'e to pray and give God thanks for, especially in others. Quest. How cometh it to pass that, there being divers gifts bestowed on the Colossians, yet the apostle praiseth God and prayeth to him for these only ? Seeing there is nothing but which is received from God, he is to be praised and prayed unto for them all, especially seeing he before wished them peace, -i-iz., all temporal benefits, and having j)rayed to God for these, why did he not thank God for them, as health, peace, &c. ? Ans. The reason that the apostle made choice of fivith and love, not of other (though he was not un- mindful of them), is to teach us what gifts we are especially to pray for, and deshe of God, and to give thanks for, being received. Where he meeteth with the corruption of men, that will pray and desire worldly** things, and will labom' mightily in the comforts of this** present life, and never make mention of these, which' ■■' are principal, whereas the other are but sweepings, and those things which are to be cast to dogs, in com- parison, and as dung and dross, nay, less than nothing in comparison of Christ, and the things belonging to him, which are of most singular price. As if a man .should be careful for the hangings of a house, and have uo care for a house to put them in, or to lie in ; and for the bosses of the bridle, and not the bridle ; for the traps of the horse, and have never a horse to ride upon. And therefore the apostle sets down these two, notwithstanding he gave God thanks for evei^ bless- ing they had received. Particularly he first bindeth and limiteth faith to the object, which is Christ, by whom by oirr faith we lay hold on God and his promises ; therefore Christ saith, John xiv. 1, ' Believe in God, but believe in me also ;' as if he should say, Ye cannot believe in God unless ye beUeve in me first, for none can see the Father but by the Son. And as the apostle saith. ' God dwelleth in light, that none can come unto,' 1 Tim. vi. IC, but by Christ, without whom we are unto God as stubble to the fire. And as a man cannot look on the sun without hurt of his eyes, unless there be a cloud between, so God the Father, Son, and Holy Ghost, is as a sun, that, unless the cloud of Christ, the mediator, come between us, we cannot behold the sunshine of God's glory. And without the screen of Christ's mediation we can- not come near to God, which is a consuming fu-e, Heb. xii. 29. Now, by Chi'ist we come near to God boldly and laj" hold on him. Doct. Further, here he sets forth that we are not to believe ii;i any but Christ, not in any angel or sjiint, as tll£_Yirgin_ JilarVjjistjie^ Church of Home and the papists wretchedlv_expound the articles of our faith. 'For faith onlylayeth hold on God, and cannot be com- municated to any. Indeed, love spreadeth itself to men, but faith is only in God's promises. For as it is said, Deut. vi. 5, x. 20, Mat iv. 10, ' Thou shalt love the Lord thy God, and him only shalt thou serve,' and sith faith is the chiefest worship and service of all, and the instrument of all tnie worship, it ought only to laj' hold on God in Christ. ♦ 1 Love to the saints. Here we see to whom love pro- 'perly belongs, namelyj to the saints who are (as we "■haye_heaxd)_jjistified by Chi'ist and have his right- eousnessjmputed unto them, and have the beginning of holiness in them, which is the ti'ue fear of God. The apostle doth not here ^hut out all men, even those that are aliens from the house of God, for the Jews, Turks, &e., are cm- neighbours, and of our flesh, as the apostle saith, and therefore to be praj-ed for. Here we are to examine ourselves whether we have true love or no, viz., if we love the saints, viz., those that are joined to us in the bond of Christianity : for our love is usually so strait-laced that it cannot go from ourselves, and if it go to our wives and those in our house, yet so poor it is that it cannot go out of our doors over our threshold ; whereas we are to love others, even those that hate us, to speak well of those that speak ill of us. Mat. v. And our love must be to all the saints, to the poor as well as to theTiciT, ^hum BirJames meeteth with and sayeth, If a poor man, though of the true reli- gion, come in, he is bid to go behind the door and to 416 Ver. 5.] SEKMON IV. sit at our footstool ; if one rich, ho is exalted, James ii. 3, 4 ; whereas true love doth embrace even all that do profess the tnith. Hero St James discovercth the hypocrisj' of men in their excuses. Wliy (will thoy say) are not we to love our neighbours ? and the rich men are our neighbours. True, ho is your neighbour ; but if you love him, why do you not lovo him also that is poor, which is more near, peradventure, if he be a professor ? And again, if your lovo be to the rich because of the commaudmeut of God, then ye will lovo the poor as well as the rich. As if for the love of God ye abstain from adultorj', theft, murder, &c., then ye will abstain from all other sins which are of the same nature, all the commandments being of the same nature, coming from God, who is one and the same ; and, therefore, if I abstain from one sin for the love of God's sake, I will as well abstain from another for that cause. And therefore this condemn- eth the common practice of men, that being blamed for some one sin, as dmnkenness, ' j^V/ ' / - < SERMON V, For this cause we also, since the da;/ ue hcaiil of il, cease not to pray for you, and to desire that ye might be\ ti fulfilled with linowledye of his will in all wisdom and spiritual understandinff ; that ye might walk wortliy of tlie Lord, and please him in all things, being fruitful in all good works, and increasing in the hwwled'/e of God; strengthened u'ith all might, through his gloi'ious power, unto all patience and long-suffering with joy- fulness.— Coi.. I. 9-11. THE apostle having given thanks to God for the graces the Colossians had received, as, namely, for the grace of faith, love, and for the sincerity of both, that they were not vain and in show only, but true faith and sincere love, doth now also make his prayers unto God, that, as they had begun, they might go forwards till thev came to the perfection G od had appointed them. 419 The sum of these three yerses is a prayer that the apostle doth make for the Colossians, for all manner of Christian conversation, and for all Christian duty whatsoever ; so that in these three verses are shut up whatsoever may be required of a Christian man, so that the like prayer in so few words is scarce to be found in the Scripture again. '\\'hcrein these two Ee 10 SK... v-^ ^c.^r^^ «^i^ >~ CARTWRIGHT ON THE COLOSSTANS. . [Chap. T. ,c^' things are to be considered : first, the cause why the apostle prayeth ; secondly, lEe prayer itselTlaicLdOTO^ jn ihp rpgf nf tVig ^ex^' For the first, for this cause, ■viz., because of that for which we have given thanks before, viz., your faith and love, because that it is wrought abundantly in you. i' Doct. Whence we learn, that those tjint .are, called ,, tn t>)p Vnnwlerlqp of the truth, aniHare enaued with ^v<>'|scellent gifts of ftxith, hope, and Joie^fc, are they ^< '■*'''' ,-foir whom we ought most especially to pray,lin3~7>g^ ^ ,>*■" ,thti) am lifl [ip higher by the Lord to heayeir^U5~it ■■ jV^"' were)- ttr-fa5'"as stars to Ihe rest of the worl3,T3y so ' ^, "much the more are we toprajiTOT' them,~t)int tTipy "■ ffiay stand in the truth, and_be_daily_iiicreased in the of Prod. ~ And" this is a common thing, often observed aSd mentioned in the Scriptm-e, that those ^ > A y- S> whom God hath advanced with ^'appji bp yill he further gracious to them, and, therefore*, ^wg pr^. mrye^ to regard them m our prayers. And, therefore, our Saviour saith, Luke viii. 18, those that have shall have more abundantly. And the same we see verified, that he that hath gained five talents hath five more, he that hath gained two hath two more, he that hath one, having hid it, and being judged to have it taken away, the king commandeth it to be given to him that had five, and they object that he hath five ; he answers, he that hath shall have in abundance, Luke i'x. 24, 26. And St James saith, God giveth ' without upbraiding,' James i. 5 ; he giveth without grudging or repining, or casting it in their teeth, which receive of him, for he doth not as men, who having bestowed much on a man, if he come again he will lay it in his dish, that he hath bestowed on him already this and this, and shall he give him more ? Rnfjbp T.nrd doth not so, but to whom he hath given much, he wiU yet give jiore. And thereCora the Lord m some sort doth after the manner of men, from whence the proverb of our Saviour is taken, that when men are rich, others will give great gifts unto them ; but the Lord doth after a far other manner, for the Lord feai-eth none, neither is beholden to any, as men are to those that are greater then they, and therefore for that cause bestoweth not his gifts. Tb^ Ti'.'iuiiiui. w)iy "ilicy thsti have received _gi-aces from ^o^ju:e_ra(2re__£P?cially to be prayed for,~and that those that are entered into the fists of ChnsET- anity are principally to be Tecommended unto Godj ~axe diver^ and worthy to be considered!^ .The first is , ill regard of themselves, for though they have received , - ^-■■- ^yet tney still want, and therefore they are not so much ^ 'v.^-^ to regard thaTthey have, but also to regard that they '■"'" ^-^want ; for unless a man do look to his wants and cor- ^j^ ruption, though he have but one little grace, he will ^ lieLliiled up against God and against men, and there- ^ ' ■ "^^~ - i ■\»^(■^ Of »« hands. And therefore we are to consider that in those that have the igreatest gifts^ there are great wan^and causes of humlliatjonjjor which cause tE^ 'have needTo be_j)rayed for. fA-^-*- «.x f^-A-j r -J,.-* .c^ x, «-, | j) Snother leasonfis in regard of other men^ lest they be lifted up above others, whTcTT^is donejfflrthat By 1 seeing our-QJDi_g£aknesses and infirmities, we mavM • kept from not being- lift up against others, and in regi»JL-9i'_th£-U"-JJ3£''ffiities jo contemn them. And therefore the apostle saith, if any inan "be fallen by occasion into any foult, ye which are spii'itual restore such an one with the spirit of meekness, considering thyself, lest thou also be tempted, Gal. vi. 1. And therefore it is necessary_tq see our sins, that\we/may U..»ts be the more able to bearwith the wickedness of others. '.■'' j'~Thirdly, In regard of the enemy, for those that are "'' ' entered inW Christianity^ and are endowed with the .' ' ^^SPBs-TTfTJod, and ai'e entered into thfi-gQspel_aDd-_H_ proiession~ofn3rodjuid_godliness , the de^il is most l#^y to prevent, the s^Tnfi^_flru] tn row tnrei by nnd by after_gond seed is sowtv INfaf. xiii. The church being with child, that is, desirous and taking pains to bring forth Christians and children unto God (for it asketh great pains to beget a Chi'is- tian), we see the deril is waiting and leering to devour them, when they come out, as the kite hovereth over the chickens, to devour them when they are young, Kev. xiii. So the devil is ready to devour the chil- dren of God at the first when they are young, and tender, and new born, for when they are strong he doth not so much assault them, i ^^ hZ!erC^^ ~> J]ourthly , A principal reason whyTW£/are to pray fer thxus is7be"cause"arCliiistian, by reason of his profes- sion, as iLwere^^iTietb in hisTorehead that name_^of God, and thereJore the falls of him, more than of any other7"3o~teinHtj the dishonom-Df-God, and are turned Indeed, it is agamst(jod~1riiPself. - Indeed, it is a shame that the fallofTEe"servant should be laid upon the master, for if a master or father having laboured to bring their son or servants up in the fear of God, it is a shame that the fault should be laid on the parent or master ; for we usually say, if one thus brought up do fall in his life, their parents or masters have done their part, but ; he is an ungi-acious child or servant. T^nt, m.'n An npt.''^' ^ so to God, for if an^of his children fall, they lay it ,f< stmghF^ndTinpute it unto God himself. And tliere- . fore we ought the more to pray for th''"^ t>icif ^i^^ X^xalted'^y the Lord, that by their fplls tbg^rnsppl nf ^ ^Godjnay not be dishonoured! An(^s they arejplaced' in bTgKerjTlnce^aTifl nre endued with greater giifts, so tjie mrn-p pflrripstlyWo jnnirlit, to pray for thegi!/ And therefore let us examine whether, when we have a minister to enter and come unto us to instruct us, we have commended him to the Lord, or whether we have been thankful for any blessing that we have received by our minister. Doct. We, saith the apostle, pray. If the minister pra^for the people's increase and growing forward, — 420 ' "''TtV'*!' Of T'losf rt^ftt^ra To i «- f''s7 I U. *j-j Vkr. 9, 10.] SERMON VI. 11 umch more ought the people to pray for themselves, for the going forward iu grace, that the good word begiin in tieni should increase, and proceed till it be'rlpei Thus much of the canse ; the prayer foUowetb, for all things necessary for a Christian. Dncl. All good things, whatsoever we have, come from God. We have of ourselves no knowledge of God, nor of the graces of God, no strength to enter or continue in the ways of God ; but we must have it i'rom God himself, which is proved by the apostle's prayer, for none pray for that they have themselves. And there- fore we see here the opinion of the philosophers vain, yet in one part true, in that they held jione a1inn|il prfly fur tlint_they had, but in that they prayed not for virtues, because, said they, men have virtues of nature, and therefore they prayed to their gods only for things of life. But their opinion is false, that any virtue is of nature ; for we have no good tb!ng in iij^ by f)!it,iirp| 1 V'^'' jv. 7, jn'^ 'ly t'"^ f^llt "J God, But we learn that ' whatsoever good thing we have is of God,' James i. 17, especially which con- cern the kingdom of God, and therefore to be often asked of him alone. This serveth to confute the error of popery, w ho will make ourselves to have fi-ee will to good, or any good things of ourselves ; and not only to confute the opinion of popery, but, the practice of popery in us still ; for though in our judg- ment we nourish not that opinion of popery, but con- fess, and approve, and acknowledge these graces pro- ceed from God, yet in our hearts and practice we nourish it, whenas we do not use the means of in- crease in the gi-aco of God in us, in praying, in dili- gent hearing Uio word, and using and frequenting the exercises of religion, which is the most dangerous thing of all. He desires, first, that they may bo filled with all knowledge. This is the first thing iu Chris- tianity, that a man have knowledge and understand- ing ; for though a thing be good, yet being not of knowledge, it is evil to him that doth it. This knowledge is set out by two words : the one sigui- tieth to judge between things, what is good, what evil, what is holy, what profane. And not only he re- quires to judge of the things themselves, but of the means which are to be used for the doings of men ; * for men often discern and judge well the things, but fail in the means. Sarah, she believed well and judged well, that there should be a blessed seed, Gen. xviii., but she judged evil, and failed in the means, for she despaired in herself, being old, and therefore gave to Abraham her maid. So Rebecca, she judged well of the blessing which should be to Jacob, better than Isaac did ; yet of the means she judgeth not rightly, and therefore abuseth her husband, and maketh her son abuse him, by a lie. Another word is here used, which signifieth not only to judge of the things and the means, but also to judge rightly of the persons, times, and places, with other circumstances, which is a necessary thing in Chris- tianity. For it is not enouL'h to liv^w nf fV|f»_tli^injn and means to do them, but of the circumstances, when, wtiat person he is to speak, and wh^, &c. As for example, Abigail, when she saw her' husband was drunken, 1 Sam. sxv. 37, she would not reprove him in his drunkenness, but doth it afterward, where we see the time is to be rightly judged of. * Qu. ' doing of them ?'-i-ED. SERMON VI. For this cause we also, since the da)/ we heard of it, cease not to pray for i/oii, and to desire that ye miyht be ful- filled with knowledye of his will in all wisdom ami spiriltinl understiindiity ; that ye miijht walk worthy of the Lord, and please him in all thiiiys, beiny fruitful in all good works, and increasiny in the knoicledgeof God. — CoL. L 9, 10. IT hath been said that of this place there are two parts : one the cause of the prayer and supp'ica- tion that Paul and his company did make ; the other, the prayer itself. Of the cause we have heard, and somewhat of the petition itself; and thus far wo have spoken of this notable prayer, the like whereof, in so few words, is scarce to be found in the Scriptm'e. Having understood what is tbeJirst^_pQint of Chris- lianityTto have knowledge. anJto be fiUetlwith know- ledge, which is a metaphor taken from vessels which are filled ready to run over, so the apostle requireth of all men to be full of knowledge. And, therefore, the prophet, speaking of the time of the gospel, saith, Isa. xix., men shall be as the waters, which shall ever 421 regorge of their waters to the fields. And, therefore, jve may condemn the church of antichrist, which were so far from nourishing knowledge, as that the chief point of their religion was to maintain ignorance. But let us come to oureelves, let us examine whether we be able to discern between sweet and sour, nay, between that which hath a show of good and ill, evil from good, and not only of the foulest and grossest, but of the least sins, that we be able to discern them to be sins : this discerning spirit must be in.na. And we must discern between good and good a^go. whjfih I is more gro^which less; and in evil to see the, least evil that can be, which every (^hriJBti'g" nnglif it\ An Indeed, the world usually doth not discern of evil things, &c., but God's children do ; for they look into 12 CARTWRIGHT ON THE COLOSSIANS. [Chap. L the siu as a man into a crystal glass, wherein a man may see the least mote, even as well as a man can by his taste discern meats and drinks. Indeed, in matter of meat and drink we can soon feel whether it be sweet or som-, salt or ill-savoury ; and yet in sins, though as great as mountains, we cannot discern them. This of the first point. The next is, that they ' walk worthy of God.' This is another point of Clmstianity, and a far gi-eater ; for knowledge indeed is necessary, but with it must be joined practice, without which knowledge is unprofitable, nay, rather hurtful. And it may be said that a man knows so much Jn Chris- tianity as he practiseth. If ye be learned any whit in the ^chooTof Christ, ye have learned this, to lay down the old man, the flesh and rags of the old corruption, and put on the new robes of holiness, shewing that nothing is learned without practice ; for, when men see j'ou practise nothing, they say you have learned nothing of the minister. The prophet, speaking of Zion set on a mountain, in the time of the gospel, saith, Isa. ii., they shall exhort one another to go up. Why ? To hear. And to what end ? To walk in the way we ai'e taught. So that we are in Christianity to know how \ye_may practise. Inde^tr,Tm some IsnowledgerSs'o? the arts, AcTTTinowledge may be profitable without practice, but in matters of God and godliness, it is nothing without practice. The practice of a Christian is set out in general, and in particular. In general, ' to walk worthy of God.' WTiat meaneth the apostle by this, we shall consider better of it by comparing it with other places. The apostle to the Ephesians saith, Eph. iv. 1, 2, every man is to ' walk worthy of the caUing whereunto he is called ;' and he exhorts the Philippians to walk worthy of the gospel, Phihp. i. 27. So that this is set down in thi-ee sorts : to ' walk worthy of om- calUng,' to ' walk worthy of the gospel,' and to ' walk worthy of God.' First, To ' walk according to the gospel,' signifieth, to be spiritual and holy, as the gospel is holy and spiritual. Secondly, To ' walk according to our calling,' is spoken bj' a similitude taken from men ; because in that calling a man is, he will carry himself according to his place. A gentleman will not walk basely, as others do ; and a magistrate will do according to hig estate, and a prince likewise. And shall not the chil- dren-of God, being called to be children of God, and the sons of the Most Highest, walk as the children of God ? And therefore we see it marked on David as a reproach, that he did carry himself like a madman, in Achish his court, 1 Sam. xxi. 13. And is it not a shame for a Christian to^ carry himself so^ baselyTn sm? "For sm is the vilest thing that can be ; it is a most base thing to be a slave to sin ; there is no drudgery so loathsome which can be compared to it. Thirdly, To ' walk worthy of God . ' Here the apostle dcclareth, that he that maketh light of the gospel maketh light of God himself, and walkcth unworthv of God. It may be asked what that worthiness is ? It is set forth to be a walking in all manner of pleasing of God, if we study to please God in everything, which is a very notable thing: 1. To please God, then to- please him in all things which we know ; to do that which we know may please God, and to set ourselves against anything that we know may displease God ; for men usually do naturally take delight to please themselves, and to seek for those things which may be most according to their own hearts, pleasant to theii- own eyes. And therefoi'e Solomon, in Ecclesiastes, saith to the young man, mocking him, Eccl. xi. 9, ' Go to, rejoice, 0 young man, in thy youth, and walk in the ways of thine heart.' Another sort of men walk to please the world, and care not what they may do, so they may please those whose favour they desire ; but ' if I should please men, I should not be the servant of God,' saith the apostle. Gal. i. 10. And as we are to please God, so, in aU things, we ought to do it ; at the least, to wrestle and strive with ourselves to the obedience of God's will in all things. And if, in doing the will of God, the world be displeased, we need not to care, but to go forward. For albeit the apostle saith, as much as we can vnth pleasing God we_are to please all men, Kom. xv... yet if^yo AnTinnt7pif^Q_jnsnjJjirh_disfJeaRfl God, we .aXB not to caro__for men's displeasurem regard_of God's ; for St Paul saith7 1 Cor. iv., 'I care not for man's judgment.' Examine ourselves, therefore, we ought, whether we please ourselves or the world more than God, or no. It followeth, ver. 10, ' being fruitful in all good works ;' that is, bringing forth every good fruit. This is the same with the former, but it explaineth the other by a metaphor, if we bring forth good fruit in every good work, where he compareth men to fruitful creatures, as sheep, especially bringing forth two lambs, or to trees bringing forth good fruit. The children of God are, in Isa. Ixi. 3, called oaks of righteousness, in that they are strong, and stand against all temptations and tempests, and hke oaks in steadi- ness of profession. So also in regard of the exceUent fruit, they are compared to the vine, which is accounted in the Scripture of all trees a most excellent tree, and most profitable, sweet, and pleasant, as also plentiful,, and therefore in regard of the goodness and abundance,. we are to like of it. And therefore our Saviour saith,. John XV. 2, ' I am the vine, and my Father the hus- bandman,' to dress the vine. And the vine is sin- gular, and most excellent in regard of the fruit, for else it is good for nothing, not for to make a pin, but for the fii-e, Ezek. xv. 2 ; so Christians which profess God and the gospel, if tbevTiring forth no fruit^ani^tease' not God, they arc Ilie worst of all men, worse than the Jews^SuxEs, ami luittlicn, let them l)rfl:g-wEat they will of the word, und sacraments, &c. And the}' must bring forth much fruit, viz., in every good work, and therefore it is said the Father doth trim that vine, t(x 422 Ver. 12-U.] SERMON VII. 13 mako it bring forth more fruit, John xv. 2. It wns rci]uirc(l always that the children of God should bring forth fruit, but much more in the time of the gospel. And therefore the prophet saith, the least, basest, and weakest of the people of God, at that time, shall be as Pavid. and he that is as David shall bo as an angel of God, Zech. xii. 8. Wo know how valiant and conr- flgeous David was, so shall the weakest in the gospel. To increase iu knowledge is another i)oint of walk- ing worthy of God ; aa-kr tm ciidow:(;J„with tlie graces of (idd, so to_infi>"i>-c (Iinth till! ministers and otJiQj's) fn tlio kniiujevlL'i' <■'' <^"l. il; i i -. in the knowledge of file will of God, !iii(]_li,) lie qnirl. .■^i''l^l^'.1 in llic san^. In tlic begmning^ofthc book (1 I'lnsvil.s ih, iv is a saj'ing, which may be referred tn all the Scripture, Prov. i. 4, that the Proverbs of Solomon are snch as the least child that hath wit, and the hardest man of capacity, the simplest may profit by it to knowledge, and there is not the wisest man in the world but may learn wisdom thereby, and may wax more wise ; and so it is to be said of all the books of the Scripture. Obj. If they be full, then thoy need not to increase. Alts. Their fulness is not a perfect fulness, for we know in part, &c. For as there is a great dift'orence between the understanding of a child, and of one of riper years, 1 Cor. xiii., so we arc not always to be children in Christianity. There is (as we have heard) required of us know- ledge and practice. Lasth-, thei'o is besides these, constancy to continue in the good thing we know and practise ; and yet no strength is of ourselves. The apostle tells us where wo must have strength : in the power of God, in his glorious power, for we have sore enemies ; for, first, wo havo a corruption within us, I which is compared to an excessive lump of flesh and fat hanging on us, which we cannot cast oil at our plea- sure, Heb. xii. 1, which wemight do, if it were tied bnlv at~our back, or girdle, and therefore we must ' Tiave strength to carry it and to wield it. The world is ready by temptation, by illusions, examples, and discouragements, to binder us. And thq devil lie'"*^ ^ gfi-nn.r ^npniv labourcth to circum- vent us, and therefore wx' had need to havoct. Seeing that it is an inheritance, it sheweth that it is by grace, and not by any merit. For even as the father giveth the child his land, and inheritance, not for any desert, but for his love to him, though he never deserved, nor never will deserve so much at his hands ; and if it should be of desert, it might be that the servant should carry it away from the child, which may peradventure before have gotten for his master the best part of the inheritance, or which may have saved his master's life, and therefore the child hath not the inheritance of desert. And seeing it is no stipend, but an inheritance, which we have of God, we do not deserve it. I'oct. Again, here we learn that, sith our inheritance cometh to us by lot, wherein God only sitteth, judgeth, and directeth, it is not by any labour of ours, but only by the grace and favour of God alone. Sith, then, it is so, let us see what our duty is,' for as the prophet saith, Ps. xvi., ' the Lord is my lot, my por- tion,' it is a fair and beautiful inheritance, and hath fallen unto him in an excellent ground. And seeing our inheritance is the same with David's, and as ex- cellent as his was ; and j-et it is more notably set forth, 1 Peter ii., that whereas the Jews were scattered from their inheritance into Pontus, &c., this is now trodden down under foot by wicked men, this cannot be so. Again, that is faded and decayed, 1 Peter v., this can never decay and perish ; and therefore seeing our inheritance is so excellent, and so precious, what care ought we to have to keep it and maintain it ? for as we use in proverb. It is my free-hold, and therefore 1 must look to it ; so seeing this our free-hold, we are to have special care and regard above all things to keep it sure. ' He hath fitted us for this ;' wherein he doth plainly teach us, that there is no readiness, aptness, and fit- ness in our own nature, and therefore we must have our fitness from God. A man is fit for his father's in- heritance, but for God's inheritance we are not so, for we are (even all the world, in regard of God's matters) naturally but blind born, Isa. xlii. 7. Again, though we had our sight, j'et we are lame, and cannot reach so much as a hand to it, nor go one foot to it, and have both these naturally, and therefore cannot by us be cured, as the blind man said, John ix. Again, which is more, we are dead in sin, Eph. ii. 1, and therefore must be new creatures, which we cannot make ourselves. And therefore the apostle saith, 2 Cor. iii., that we are not able to do good, because we are not apt nor fit to do good, and therefore what fitness soever we have, it cometh from God. And this ought to cause and stir us to thankfulness unto God, as the apostle here doth. For seeing we are both made fit by God for his inheritance, and seeing he hath bestowed it freely upon us, therefore we are the more carefully to be thankful, which we should not be bound to do, if it were of ourselves. What this inheritance is, he sheweth in making it consist of two parts. 1. Pulhng ns out of darkness. 2. Carrying us into the kingdom of his beloved Son. ' Pulled us,' thereby sheweth that he useth great strength to deliver us, which confirmeth to us the doctrine before, of being unable ourselves to do. And therefore he delivers us, and pulls us out as of a prison, which are usuaUy dark, Isa. xlii. And more notably he saith, that he pulls us ' out of the pit with- out water,' Zech. ix- 11, setting down and comparing this prison to a pit or dungeon, wherein is only dirt, wherein we stick, where is no water, where he de- scribeth our damnable estate ; for seeing we are cast into such a prison, but especially being cast by God himself, in his just judgment, how is it possible that we should deliver ourselves ? And therefore our Saviour saith, John vi., ' No man can come to me, but he must be drawn by my Father.' A man may be in prison, and have no will nor afi'ection to come out, and therefore it maketh to the glory and praise of God, in doing the whole work of our redemption. And if, after the church is called to Christ, she findeth such dulness and heaviness in herself, that ^she must be drawn. Cant, ii., though they have received grace and are drawn out of the pit, how shall they have any strength to get out, which are not yet drawn out of the pit and dirt? So that the first part is to be delivered from blindness, from ignorance, hardness of heart, the wrath and judgments of God, and condem- nation. 2. The second part is the making ns partakers of his kingdom ; and as the darkness we are delivered from is partly in this life, and was after to be accom- plished in hell, if we had not been delivered, so the 'kingdom of God is begun in this life, and is within ) us, and shall be perfected in heaven after this life ; so that we see those that are the children of God in- deed, will in this life endeavour to give obedience to the commandments of God. And therefore, though men profess themselves the servants of God, yet their lives being not according to Go^, they are no subjects of God ; for as he that will profess himself to be sub- ject to the king, and yet in his deed will yield obedi- ence to the king of Spain, and serve him, he is doubtless a traitor, so it is with those that profess themselves to be Christians, yet, if in their lives and behaviour they do not shew forth the fruits of it, they are nothing but rebels to God, and servants to the devil, come they never so diligently to the word, and sacraments, &c. Hitherto we have heard what these two persons, God the Father and God the Son, have wrought in our salvation. Now followeth the matter of our re- demption, viz., ' in him,' viz., in his beloved Son, ' we have redemption, because we have forgiveness of sins.' 424 Ver. 12-U.J SEIIMON Vlll. 18 Here is set forth in whom, by whom, and in what price, wo have our redemption. For many men will confess that thoy are saved by Christ, but when it comes to the means, there they fail ; for the enemies of the truth will say that thoy are saved by Christ, but yet they are also saved by their merit and free will ; and they will say that the good works thoy have, they have of God, and 3'et they have no good works at all, because thoy have it not by the means which God here hath laid down. Our Saviour Christ is he that hath redeemed us, and paid the price for us, and that wholly. (>lij. How shall our Saviour Christ bo the salvation of all men, seeing he was not man at all times, for how can his blood dehver a man, when it was not shed ? Alls. His blood shed in due time hath such power and strength, because it is not the blood of man, but of God, and therefore it rcachoth to all the times be- fore. It is not only belonging to them that come after, but to Adam and the fiithers, and therefore it is said that the death of our Saviour Christ reacheth to the former sins, Horn. iii. Quest. Secondly, How can our Saviour Christ, being but one man, redeem by his death so many, even all that are to be saved ? For as in wars, when prisoners are taken, one man can redeem but one man, and therefore how can our Saviour, being one, redeem all the saints from the beginning to the end of the world ? Am. The apostle answ^ers, Rom. v., that Adam being but one man, seeing his own* sin was able to condemn all men, he being but a man and not a God ; and therefore shall not Christ, being the Son of God, by his so many suflerings, be able to save those that are to be saved ? Qmst. Thirdly, Our sins deserve punishment eternal, without end, being committed against the eternal God ; now the troubles of our Saviour Christ were but for a time, he being about thirty-three years on earth, how can his short sufferings countervail eternal death ? Alls. He was not man only, but also God, and therefore was able, at once, to satisfy for all the pun- ishment due for evermore to his children and servants, for his infinite Godhead did sustain his manhood in BulTering, especially on the cross and the night before. Therefore it is said, ' by the eternal Spirit ho offered up the sacrifice for us,' Heb. v., suffering that, and * Qu. ' one ' ?— En. bearing that, which men and women should have suf- fered for ever in themselves. Ohj. But our adversaries of the Church of Home object, we are not saved by Christ from all our sins, and therefore they abused that place in the 3d of the Romans, expounding the former sins to be original, and the rest to be satisfied and wrought out by us. Again they say the punishment we are to work out, he having taken away the sin original. Sul. But we have proofs for this against them, for, saith the apostle, 1 John ii., ' he is the propitiation for sins,' viz., even all. And in John ho is ' the Lamb of God that taketh away our sins,' John i. 86 ; not that (//(/, but that (loth take away ; as those that were, so also those that are. Again, for that they say Christ taketh away the sins only, and not the punishment, thoy do greatly abuse God himself, for in Isa. liii. Christ hath suf- fered the punishment ; and therefore this were to accuse God himself of falsehood and cruelty, that would pro- mise the taking away of our sins, and forgiveness of our debts by Christ, and yet would exact the utmost farthing at our hands. What an unjust thing were this ! Oltj. They prove this by David, that for his sins he was punished by persecution at the hands of his son, and driven from his kingdom ; and after it is told him, his sins were forgiven. Alls. But it were injury to punish sin twice. Now seeing the punishment is borne in Christ, the children of God are not punished (for that were infinite, and could not be suffered), but only chastened. For, saith God, ' those I love, I chasten,' Rev. iii., so that if it come from love, it is no punishment, Heb. xii. Again, from the effect it appears it is no punish- ment, because it is for their good, on whom it is laid, and therefore no punishment. For punishments are to destruction. And the apostle in the Epistle to the Hebrews, chap, xii., comparethall the afllictions that God layeth on his servants to the corrections which a father la3-eth on his child. For a father correcteth his child for two causes : first, that he might be better, for though he do him never so much injury, even to bum his house, yet if he love his son, he will only correct him, seeking to bring him to good order. Another cause is that by his example and correction, the rest of his children may be kept the better in awe. Even so the Lord dealeth with his children as a lov- ing Father, chastising them for their good. •> SEEMON YIII. Who is the image of the iinmble God, the Jirst-horn of every creature: for hij him were all thiiujs created which are in hearcii, and which are in earth, things visible and invisible, irhcther they be thrones, or dominions, or principalities, or powers ; all things icere created by him and for him : and he is before all things, and in him all things consist : and he is the head of the body of the church : he is the beginning, and the first-born of the dead: that in all things he might have the pre-eminence : for it pleased the Father that in him should 425 16 CARTWfilGHT ON THE COLOSSIANS. [Chap. all fulness dwell: and hy him to reconcile all things unto himself, and to set at peace through the blood of his cross, both the things in earth and the things in heaven. — Col. I. 15—20. THE holy apostle having entered into the declara- tion of the redemption brought unto us, sets forth the causes. First, what God the Father hath done for us ; secondly, what God the Son hath done for us. And now he cometh to a notable description of God the Son, to shew unto us that in him we have a full and plentiful redemption. As if the apostle should say, This Christ (that you may know what a plentiful and rich redemption you have in him, to the end you may rest in him alone) is thus set forth unto you as followeth. As touching his person, standing of both natures, he is the most hvely and express image and character of God, not only of his qualities (if yet there were any quality in the Godhead), but of his very nature and essence, in whom we may behold God, which is invisible, and touch him, that is insensible; which is the principal heir of all the creatures in the world, in whom we that believe have right unto them, ver. 15. For by him are all things created in heaven and earth, things visible and invisible, even the angels themselves, to the worshipping of whom you are seduced ; and amongst them, all, of what degree or place whatsoever they be, whether they sit in thrones, or whether they have lordship, principality, or power, over other angels, and all things else, were both made by him and for him, ver. 16. Wherefore he is before all things, and all things have their continuance, and ai-e upholden by him, ver. 17. And as touching his oflice, which he executeth in respect of both natures, he is the head of the church, which is his body ; and he is the first-fi-uits and first- begotten of the dead, not only in respect that himself is risen, but also in that he is the author of our resur- rection, which is here begun, and shall be perfected in the last day, when he shall change these vile bodies, and make them like his glorious body, ver. 18. For in him it is the good pleasm-e of God that the grace of the Spii-it should without measure fully dwell, that by him he might reconcile unto himself all things, making peace by the death of his cross between God and all men, whether it be they which, having believed in him before his coming, are now in heaven, or others, which being on earth, do believe in him, ver. 19. Here there is a description of Chi'ist, God and man, touching his person, whereby he governeth all things; and his office, whereby he governeth his church. Sum ; a description of the excellency of our Saviour Christ, which consisteth of two parts. One touching the government of our Saviour Christ, which he hath over all things in heaven, earth, and hell ; the other, touching the particular nile over his church. First, He is called the image of the invisible God, that cannot be seen by the eye of man. And not only is meant here ; but none can so much as come to the understanding of God by the eye of the mind, but by our Saviom- Christ we see the Godhead, Those that were alive when he was on earth did see the Godhead in him, and we shall see God in him in heaven. This is proved by divers places, 1 Tim. iii. 16. A wonderful mystery, that God, which is a Ught that no man can see, which is incomprehensible, is yet seen and comprehended of a mortal man, so far forth as man is able, 1 John iii., John i. 18, 1 Tim. vi. 16. ' None hath seen God at any time,' nor can come to the knowledge of him, ' but the only begot- ten Son of the Father hath revealed him.' John xiv., whenas one of the apostles saith to him, ' Shew us thy Father,' our Saviour answers, ' 0 Philip, hast thou been with me so long, and hast not seen the Father ? ' othern-ise invisible. And this is a wonder- ful mystery, and an exceeding mercy, that God, which cannot be conceived in the capacity- of men, should yet be seen of us. Quest. Whether in the body and manhood, or God- head, of Christ is it seen ? Sol. Not in the manhood, for it is too weak to express the Godhead of his Father ; and touching the Godhead, he cannot be comprehended in himself, being equal with his Father, and as incomprehensible as the Father, being one with him ; and therefore, he 's imderstood of us, and is the image of the Father, as his Godhead and manhood ai'e both joined together. Quest. What gi'eat thing is this, that Christ is the image of God, seeing Adam, a bare man, was the image of God ? And the woman is image of man, and man is the image of God, 1 Cor. xi., even in this wi-etehed estate, and therefore no such wonderful a thing to be the image of God. Ans. Adam is called the image of God in regard of some sparkles of the image which God had engrafted in him ; by creation he was not the image of the essence of God, nor had any of his essence. Again, man is said to be the image of God, in regard of the rule which God hath given him over his vdie ; whereas our Saviour Christ hath in him the essence of his Father, being perfect God, having the Godhead joined to his manhood in one and the same person. Obj. Here we are to answer an objection of certain heretics. If he be the image of God, then he is not God, for the image and the thing is not all one. Ans. We do not understand an image here to be that which doth represent the accidents or lineaments of things (as images of earthly things do), for the images that are made of a man cannot represent the essence, but the accidents and lineaments of the body of a man ; but Christ is such an image of his Father, 426 Vkr. 1o-2().] SKRMON VIII. 17 which is the thing itself, as the word is nsed in other places, 1 Cor. xv. ; as we arc after the image of Adam, being the thing itself. Again, Heb. ix. 23, these things, viz., ceremonies, being the shadows of those things which were the truth, being not the image itself, and therefore their argument is a false reason. For the understanding of this, to know how Christ is the image of the Father, and of the Holy Ghost, and of himself as God, viz., that he in the Godhead and manhood did represent the infinite power of God, it may appear by that in John i. We have seen him as God himself, for in all his words, and works, and whatsoever, he shewed such virtue and power, viz., even of God himself. He commanded the devils, and they came out ; commanded the seas and winds, and they obeyed, which none, angel or men, could ever do, and therefore there appeareth the image of God. Again, there is an infinite mercy set forth unto us in Jesus Christ in saving his children, in that by him we arc saved. Again, an infinite justice revealed to T1S in our Saviour Christ, who hath borne in his own person for ns the infinite \vrath of God, and hath made .satisfaction for us in his own blood. And in that one action of his suft'ering appeared both the infinite justice and mercies of God, and therefore the image of God. This may be considered after this sort, for seeing the angels themselves stoop to look into this mystery, we may, by this mean example of the profane history, see some small resemblance of this thing serving some- what to open it ; and yet take heed that with rever- ence we consider this so deep a mystery of our Saviour Christ. There is in the histories recorded a king,* which his son by adulter}' having transgi'essed the law, and should have lost his eyes, by the importunity of the people was entreated not to do it ; yet because the king would not have the law broken, he found out a way to keep the law, and because he would not have them to have a bhnd king, he put out one of his son's and one of his own eyes. Where was justice, in that the king would execute the law, and mercy in sparing his son ; but this was imperfect justice and mercy. But in Christ both are perfect. Jjocl. Now in that Chi-ist is the image of his Father, this teacheth us that we are to content ourselves by the knowledge of the Godhead which is revealed unto ns in Christ and by Christ, and not to go to seek him any further. Inheritor, and heir of all creatures, ver. 15 ; for how- soever it be otherwise intei-preted, yet it seemeth rather to be this : because as in the law the eldest son was heir of all, or of the most part of the father's pos- sessions, so Christ he is the heir of all, and those that * This similitude is warily to be used. have anything have it by him, and have right by him. His father hath put all things under his feet, Ps. viii., Heb. i., 1 Cor. xv. Doct. He that hath any possession or power never so great, if he have it not by Christ, it is none of his; he is an usurper, whatsoever he be ; and therefore it condemneth them that get not their goods with good consciences. Nay, though they may come to it by their parents, yet having not the testimony of the Spirit of God that he is the child of God, it is not his. Therefore, Prov. xv., ' Better is a little with the fear of God, than great treasure with trouble.' And this is the reason, Ps. xxxvii. 10, that better a little with God's fear, because if he be the child of God that hath it, it is his own, and he may use it ; but if he be not, be he never so wealthy, he shall answer the Lord for it, and his judgment shall be the greater for it. For if he that eateth brown bread shall answer for it, if he be wicked, much more shall he that feedeth and fareth of the best, as he abuseth more of God's blessings, and therefore let them look onto it that have received any from God. As Christ is the image of God, and heir of all things, so also it is said that he made all things. Which he proveth by a division, ' whether in heaven or earth,' meaning underneath, or above also ; and if any make a doubt of that, he taketh it away, and saith, ' whether visible or invisible ;' whatsoever things were made were made by him. Visible and invisible. He useth this upon occasion of an en'or in the Colossians, that they worshipped angels, departing from the ti-uth, and therefore the apostle standeth upon this point, handling angels of what order or degree soever. Whether thrones, viz., such as sit in thrones, or lordship, viz., which have lordship, or whatsoever they were, were made by him, and therefore not to be worshipped ; but of that afterward, when we come to the error ; but here we learn how fitting that good order is, how acceptable it is unto God, in that the angels, which are without sin, and have no such need as we, are not without order ; and seeing they do use order, how much more ai-e we to sock for order, which are so con-npt and confused. And if inferior angels, in regard of order, obey those over them, much more should we be obedient to those over us. And if wicked spirits, to the accomphshing of their wicked purposes, have their orders, some to command, some to obey, therefore much more ought we. And yet here ariseth comfort for us, that if the wicked angels observe order for to hurt us, yet thn good angels, much more for our defence. And the devils, though they are verv' strong, and exceeding subtle, yet it is not to be doubted but by their fall they have lost much of that strength which they had by their creation. 427 18 CARTWRIGHT OX THE COLOSSIANS. [Chai'. I. SERMON IX. For hi/ him trere all thhif/s created uhich are in heaven, and iihich are in earth, things visible and invisible, uhether they be thrones, or dominions, or principalities, or pouers, all tliinr/s irerc created by him, and for him: and he is before all tilings, and in him all tilings consist: and he is the head of the body of the church ; he is the beginning, and the first-born of the dead, that in all things he might have the pre-eminence : for it jileascd the Father, that in him should all fulness du-ell: and by him to reconcile all things unto himself, and to set at peace through the blood of his cross both the things in earth, and the things in heaven. — Col. I. 16-20. HERE is set forth, as we^have heard in these and them that ^vent before, the description of cm- Saviom- Christ, of his cscellent and glorious estate, consisting in the description of his person and his office. The person of Christ standeth of both natures, both of the Godhead and manhood ; for those things here spoken can neither belong to the Godhead apart nor to the manhood apai-t. The last point spoken of out of the beginning of this part we are to consider fmiher of, viz., touching the angels, caUed here powers, dominions, principa- lities, &c. ; where we observed, that seeing there is such an order among the angels, such excellent crea- tures have some superiors, others inferiors. And for so much as angels are subject to higher angels, much more ought men to be subject to their governors and princes, having far more need. This was for instruc- tion. Another point for consolation was deUvered upon this question, whether the blessed angels have more strength than the devils. Alls. Notwithstanding the devils have great power and strength, and do gi-eat things, yet they have not such wisdom, such power, nor strength to do mischief as the good angels have to defend the children of God. The reason is, that as men, falling from their estate, lost much of their wisdom, wit, strength, &c., even so the wicked angels are, by then- fall, disabled of that power, and wisdom, and strength in comparison of the blessed spu-its. For further proof of this, read Eev. sx. 2. One angel (not said to be an archangel, or principal angel, but a moaner angel) is said to take the ch-agon, the prmcipal devil (by the neck, as it were), and bind him. For wheuas the devil, at the increase of the church, about thirty years after the ascension of oiu- Saviour Chi-ist, began to rage mightily against the chiu-ch of God, and would have clean de- voured it, had not the Lord laid him on his back, it is said that an angel took him and bound him up for a thousand years. He proccedeth to set forth the excellency of our Saviour Christ, in that he saith, ver. 10, ' By him were made all things ;' where is noted the excellency of his personage, that he must needs be indeed k meet and sufficient one for the great work of the redemption, because he was the Creator of all; and if that was such an excellent work, then the spiritual re-creation and regeneration is a far more excellent thing, and can be performed by none but by such a one which was God ; and therefore condemns the papist, which is so wretched to take upon him power to redeem himself, and to help himself to heaven, nay, to help others by his good works, as they call them, of supererogation, or rather to be called of super- aiTogation . But is there any mau that by his good works can create himself, or help in any part to the creation of himself ? Much less, then, is a man able to do any thing in the matter of his redemption, as being not able to do any good thing : thus the Lord hath called and regenerated him. And as all the work of our creation dependeth on God, as here it is proved, so every part and jot of our redemption is in God, and by God alone. For howsoever before we be called we have Ufe of body and motion, yet toward the kingdom of our Saviom- Clu'ist we cannot move a foot till the Lord bring us. He hath the pre-eminence, ver. 17, and aU things are made for him. Thct. 'Wliere we see that our Saviour Christ is ih6 Alpha, i.e. the beginning that made all, and the Omega, the end of all, for whom all things are ordained. And, therefore, how dare any challenge him, or reason and dispute against him ? Shall the pot speak against the potter ? Piom. ix. 20. For did not he maku all, and did not he make them to his glory, Prov. xvi. 4, as it pleased him, whether to glorify himself in their salvation or destruction ? And therefore what is it that wTetches dare reason with God, why he made man to destruction ? But saith the prophet, Isa. xlv. 9, ' Let the sherd reason with the sherd,' not with the potter ; and yet the potter gives only the form, not the matter, but God maketh both the matter and fonn. All things are for him, ver. 16, viz., ourselves, our souls, our bodies, our honour, credit, children, goods, wit, strength, &c., are not to serve for oiu-selves, for our own pleasure and delight, to use as we list, much less for others, but only for the Lord, and for bis service. Use. This, therefore, condemneth them which use their wits, honour, &e., for to serve themselves, and use the blessings of God for their ovra lusts ; but if we will not serve God with them, he will make us to 428 Vkr 16-20.] SERMON IX. 19 Beire him in our destruction. On the other side, if we honour him with^them, ho will serve and honour ns, as it is in the gospel, that ' the faithful servant the master will cause to sit do\vn,' &c., Luke six. By liim all tliiiifjs stand, vcr. 17. As he created all things, so ho keepeth and prescn-eth all things, Heb. i. The heavens are kept, the earth stayed in the midst of all without any prop, only by the hand of God and of the Son of God, for living creatures : Acts xvii., ' In him all things live, move, and have their being.' Use. And, therefore, if wc will have comfort in our living here, we must look to have it continued of him, and by him alone. Use. And if by reason that wc are created, and preserved by him, it is matter sufficient to encourage us to be ready to glorilj- God, then much more ought our hands to be strengthened to glorify God, we being also re-created and bom again, and therefore to em- ploy our knowledge, wisdom, strength, and all in God's service, and that by so much the more as wc have received more graces at the hand of God. Thus much of the first part of this text. The second point, of the office of our Saviour Christ, is set forth in that he is called ' the head of his church ; ' which wo will come unto when we have understood the reason why om- Saviour Christ, which is the first begotten of the creatures, &c., is here set down. This is to prove unto us that our Saviour Christ is the fit and sufficient Messiah : for, first, because he is 'the image of God,' hereby it is proved that by him only, being in the bosom of his Father, God's will is revealed unto us. Again, he is called ' the heir of all things ; ' for else how could he make us the inheritors of the things of this life, much less of heaven ? Again, he is called ' the niler of all things ; ' for, were not he controller of the angels, of the heavens, of the earth, and of all things, that so he might subdue whatsoever should rise against the salvation of his children, they should be discouraged. John xvii., ' Ho hath the power of nil flesh,' to master whatsoever should set itself against the salvation of his church ; and these are the causes why the apostle laboureth to set down the excellency of our Saviour by all these points. Head of till- cliKicli. Here is set forth the office of our Saviour Christ, the church being his body, i.e. the mystical body of Christ. One office of our Saviour Christ, as he is the head of his church, is to be the prophet ; because, as from the head cometh wit and light to all the members, so all instruction of the kingdom of God cometh from Christ. Secondly, ho is the priest as he is the head of his church ; because, as from the head cometh all the life, and sense by the arteries, even so by Christ, as the head, all spiritual life floweth. 429 Thirdly, as the head ruleth all the other parts, so Christ is king over his church, to rule and govern them after his will ; signifying that whatsoever good the church hath, cometh from Christ. For this cause he is called the root, not the sprig of Dand, because, whatsoever good thing David had ho received from Christ. And hence it is that he is called in John a vine, Jolm xv. 1, in whom all the branches meet, and of whom they receive life, so that if they be cut ofl' they must needs die. He is called the head of the church after in this epistle, and in the epistle to the Ephesians, chap, i. 23, whore it is said to be ' his body, even the ful- ness of him that filleth all in all things ; ' whore is set forth the love of our Saviour Christ, that how- soever he perfecteth all things, yet he himself is not willing to be perfected without the church. Doc(. Here, then, we learn that, as we draw life, and all our life, from him alone, so wo are taught that he alone is the head of the church, as he hath been proved before, by that he is the image of God, and created all things, &c. And therefore he that will challenge ^to be] the head of the church, must challenge himself to be the image of God, must be before^ all things, must be he that hath created all things. And therefore this must needs be a blasphemous thing, to attribute this to Peter. That howsoever he was an excellent man, jet he never arrogated this to himself. And we see that the wisdom of the Holy Ghost, making Peter such an excellent instrument of his glory, and foreseeing the wretched abuse of Peter to follow afterward, that he should, by reason that he was such a worthy man, be more esteemed than ho ought, doth never set forth any excellent thing in Peter, but setteth forth also withal very notable and gi-cat special faults, and blots, and blemishes in him : as when he had made that worthy confession of his faith concerning our Saviour Christ, which our Saviom' commended, he presently is brought in to dissuade our Savlom- from suffering, which was as much as from the work of redemption, for which cause our Saviour rebukes him shaqily, and calls him Satan, ' Get thee behind me, Satan,' Mat. xvi. 23, Mark viii. 33 ; and again, when that he would, by reason of the strength of his faith, walk on the seas, ho shews, as he shewed his great faith, so his great in- fidehty. Mat. xiv. 28, 81 ; and also, when he bragged that he would suffer with our Saviour, he most shame- fully denied and forsware him. Mat. xxvi. ; and after all this was taxed bv Paul for a point of hvpocrisv, Gal. ii. 11-13. And if this cannot without blasphemy be given to Peter, who, for all his great infirmities, was an excel- lent apostle of our Saviour Christ, much more blas- phemous is it to impute it to the pope, a most wretched man. And if they say the pope is a ministerial head and 20 CARTWlliGtlT 0>' THE COLOSSIANS. [GUAP. I. deputy ; what needeth Chiist to have a deputy, being present himself? Mat. xx-\-iii. 20. Therefore, John xiv. 16, I leave my Spirit ; and, therefore, if he have any deputy, it is his own Spirit. The beginninf) and first-begotten, ver. 18. Begin- ning, i.e. the fruits (first-begotten), i.e. both himself rose, and is the cause of the resurrection of all the children of God, 1 Cor. xv. 20. John xi., ' I am the resurrection,' i.e. the cause of the resurrection of his children. For as he is God, he is the cause of the resnn-ection of all men. But as he is the mediator and head of the church, he is the cause of the resur- rection of his church ; for if the head rise, the body must needs follow. And, therefore, as by one man all men fell, so by one all (viz., that are saved) rise again, 1 Cor. xv. 22. A part of this resurrection is in this life, by morti- fication and quickening wrought in them, which shall be perfected at the last resurrection, when they shall rise in glory. Indeed, then the wicked shall rise, but by the general power of his Godhead, not by the par- ticular power or virtue of his mediation. All fiilncsK dvelleth. This hath been spoken of in the 14th verse, we will only speak of that not then handled. It pleased. It is only so to be set down, for ' the Father ' is not in the Greek, howsoever it be of divines thought to be meant of the Father ; yet it eeemeth rather to be understood, that it pleased God the Father, God the Son himself, and the Holy Ghost. Again, ver. 20, by reconciling, is meant to recon- cile, not to his Father only, but to himself, and to the Holy Ghost also. Another point not observed before ; in that he saith, hj himself, which may seem to be a surplusage of words, but in regard of the corruption that should arise, he saith that this sacrifice is to be oifered ' by himself alone,' where we are to be referred to the further proof of it in the epistle to the Hebrews, where the apostle saith, Heb. i. 3, that Christ hath ' by himself purged om' sins.' All things. Quest. Why not all men ? For men only are saved and reconciled unto God, having been his enemies. Ans. True ; for it is not meant of the angels, nor of the other creatures. And yet all these dumb and unreasonable creatures have restoration by the death of Christ. For the heavens, and earth, and all things shall be renewed, 2 Pet. iii. 13, and the sun shall have double the light it hath ; and therefore the virtue of Christ's suti'erings reacheth even to them. But yet these cannot be said to be reconciled unto God, because they were never his enemies, howbeit, by reason of the sin of man, they were pai'takers with him of the curse of God. But by reconciling all things, is here meant all the children of God, that are already in heaven, or in earth, or shall be to the end of the world. SEEMON X. And i/ou ifhich were in times past strangers and enemies, because gonr minds trere set in evil irorks, hath he vaw also reconciled, in the badg of his Jlesh through death, to make you holy and unblameable, and xvithout fault in his sight. — Col. I. 21, 22. THE apostle Saint Paul, having set forth unto us the rich redemption of the world by the blood of Christ, doth now shew how the same doth agree unto the Colossians themselves. Wherefore, having reconciled all unto himself, he hath also reconciled you, which benefit, that it may the better be esteemed, consider what you were when he reconciled you, ' strangers fi-om God,' yea, enemies in your very understanding, which is the chiefest, and therefore much more in other parts ; which enmity was made manifest by your evil works, verse 21, I say, now he hath reconciled you (in his human nature like unto ours) by his death, to the end he might make you holy, and without spot, and blameless in all sincerity, as before himself, verse 22. And this re- conciliation know no otherwise to belong unto you, unless you abide grounded and settled in faith, and be not carried away from the hope you have had in the gospel. The truth whereof appeareth in that so short a time it hath been preached to aU nations under the cope of heaven, of which gospel I myself also am a minister, verse 23. Wherein it ought not to dismay you that I am in bonds, seeing I myself do rejoice in it ; seeing also it is not for redemption (which Chi-ist himself alone hath wrought), but for the confii-mation of your faith, and example of your patience. And seeing thereby are fulfilled the passions, which are yet wanting unto the body of Christ, which is the church, which must be like unto Christ her Head, in suflering, that it may be like unto him in glory. And finally, seeing it is not for your good alone, but for the good of the whole body of Christ, which is his church, ver. 24 ; whereof, as of the gospel I am a minister, and that by the ordinance of God, who hath committed a stewardship unto me, that in you also might be ful- filled the word of God, verse 25 ; I mean, the secret of the gospel, so worthily called, for that it hath been hidden from all times and generations hitherto, and now is made manifest, not to all, but to his saints, verse 26, even to as many as God of his good will would make known the glorious riches of this secret unto amongst the Gentiles, which glorious riches is 430 Ver. 21, 22.] SERMON X. 21 Christ in you ; tho same alono by whom we may hope for Klory, vorse 27 ; the same also whom wo preach, partly admonishing all sorts of men, partly teaching all sorts of men all heavenly wisdom, thereby to pre- sent men of all sorts perfectly wise and blessed through Jesus Clirist, verse 28 ; whereunto I labour sore, Btriviur; forcibly, which yet would be unfruitfully, were it not that God worketh by his Spirit mightily, with my ministry, verse 2'J. The sum of all this is, that the Colossians, in the general redemption of mankind by Christ, through the working of the Spirit, have their part, upon condition if they abide in the truth to the end. The parts are, 1, a particular application of the common benefits of Christ's redemption unto the Colossians ; 2, an exhortation to perseverance, that they may be truly partakers of that redemption. The sum whereof is to set forth unto us the benefit of God bestowed upon the Colossians, to the end that they should be holy. Wherein we consider, first, the application of the benefits of Christ to the Colossians ; secondly, tho end of this redemption, ' that they should be holy, without spot, and unblameable ! For the application it appearcth herein, for when he saith, ' You hath he reconciled,' he Jeclaroth the won- derful kindness of God towards them, viz. the Colos- sians, for though that there be a redemption wrought, yet if tho Colossians could not apply it to themselves, nor have any hope that it belonged to them, they were not bettor for it, nay, it is the worse, whenas a blessing being abroad is yet neglected, and not ob- tained of some, whenas others get it. And therefore our Saviour Christ, speaking to the obstinate Jews, saith, Luke xiii. 28, ' Ye shall see the prophets in heaven, and yourselves shut out ;' ye sbali see it, arguing the greatness of the judgment. Here, then, we are to learn to tiy whether we our- selves have any part or portion in tho same, and whether we be not those which only shall see the same, and not feel it in ourselves, and that we are of those that enjoy it, and not such as only hear tell of it. For even as if there should bo a thousand rebels, and a pardon granted to some ten or an hundred, if a man know not that he is one of the men which should be pardoned, what should it profit, him to know there is a pardon ? And as if any should hear of a treasure found, and yet be not sure that ho hath part in it, what availeth it him ? so it is in the case of our redemption, whenas we know not that this favour bclongeth to us. And whenas we only can say that there are some that shall be redeemed, and can talk of the salvation of others, and not of our own, how can we bo truly thankful ? Use. This serveth to confute the_£a£iats. whichjay. that this is a pr&snmptaous doctrine, to be assured of bur salvation. But we see the iipgatledealeth other- *;«- -^ — - for ho assureth tho Colossians wise to the Colossians, of their redemption. And it is far otherwise with the possession of our salvation than with worldly possessions, which pos- session may be lost, but this cannot bo taken away. Now, against tho wretched opinion of the papists, we, out of Genesis xv. and xvii., are to consider that, seeing tho Lord saith (making his covenant to Abra- ham), ' I am thy God, thou art my servant,' why should not tho covenant of God make Abraham say again, ' Thou art my God, I am thy servant ? ' Hosea ii. 23, ' I will say to them which were not my people. Thou art my people ; and they shall say, Thou art my God.' Quest. How could Saint Paul know this, seeing there are so many deceits and turnings of hypocrisy in a man's heart, that a man can hardly know an3thing of certain in himself? Aiis. The apostle might know, and wo may well know, that wheresoever God doth spread the banner of the gospel, there are some that are certainly called and elected. Indeed, there are many that are reprobates and hypocrites ; but yet, so long as tho gospel was there, the apostle might know that there were some elect. Doct. Hereby wo learn, that we are surely and un- doubtedly to know, that wheresoever the gospel is preached, there is a church planted, and there are people which God hath chosen to save eternally. Contrarily, this confuteth those, that for corrup- tions in the church will utterly deface the church of God, and make it to be no church, and forsake it. For where the gospel is preached by authority from God, there is Christ's throne erected. Use. The use of this is to teach us, that when the Lord calleth unto us by his word, and stretcheth the arms of his gospel, to receive those that come, we are to go unto him, and receive him, lest, if we do not, he close his bauds, and withdraw his gospel from us, and leave us in a desperate and miserable estate. To the further setting forth of their excellent estate, he settcth down their cursed estate before, ver. 21. Doct. Here, then, we learn, that to the end we may see the excellency of our happy estate in Christ, we are to see what a cursed and wretched condition we were in by our nature. And, indeed, wo can never in any measure see the notable redemption of us by Christ, nor can never be thankful unto God, before that be felt of us. The full man, saith Solomon, loathes honey, the sweetest thing. And a man though sick, yet, if he feel not his disease, will never seek to the physician. So it is in our estate of salvation, that because we see not how loathsome we were naturally, wo cannot discern the wonderful glory offered. Hence it was that the papists, being filled with their merits, dirges,' masses, &c., could not see the preciousness of Christ, and llierofure sought not to him. 22 CARTWRIGHT ON THE COLOSSIANS. [Chap. I. And we, tliough we are by God's mercy delivered from the sink of idolatry, yet we do not weigh suffi- ciently our redemption, because we do not see narrowly into our sins, nor behold the vileness of them ; indeed, we confess in general we are sinners, &c., but the cause of our frozenness is for that we do not see the horribleness of our sins. And, therefore, we are to study, and to look dili- gently into the glass of God's word, wherein we may see our sins in their proper colours. Indeed, if men be once touched with the sense of sin by the hand of God, then will they cry. Oh the goodness of God ! &c., then they will acknowledge it to be the most precious thing that is, to be assured of the favour of God. It followeth, — Stmiif/ers, ver. 21. viz., in regard of the inheritance of God ; we have no lot nor portion with Christ be- fore our redemption. Again, without Christ we are strangers from the city of God, from the heavenly Jerusalem, Eph. ii. 12, and we are vagabonds and rogues from the commonwealth of God. Whereas, if we bo partakers of Christ, we are of the city of God, of the heavenly city, which came down from above. And if to be a burgess and free citizen be such an excellent thing, as in the world it is accounted highly, — for we see, whenas Paul said he was a citizen of Rome, Lysias said, ' I bought it with a great price,' Acts xxii. 28, and, saith he, dare you beat a citizen ? — but how much more excellent and precious a thing is it to be a freeman in the heavenly city of God ! Now, if we be citizens of God's city, then followeth another point, that we must be strangers from the ■world. And, therefore, if we be not strangers from the world, from drunkenness, from our pleasures, from our riches, &c., we are strangers from God. It followeth, — Enemies; not only strangers, but enemies. For howsoever with men they may be strangers one to another, but yet may be in league together, but with God it is not so ; for if we be strangers, we are enemies to God, which is a fearful thing, for if God be our enemy, what can all friends do us good ? And if the anger of a king be death, Prov. xvi. 14, then what is the anger of the King of kings '? The anger of God we may sea in Job, who, how- soever he was the child of God, yet in his own feeling he thought God to be his enemy. Job vii. 20, xvi. 9. And, therefore, feeling the auger of God, he could not rest ; when it was morning, he desired it were evening, &c. And David, Ps. xxxviii. 2, 3, saith, the Lord had shot his arrows at him, and that nothing was found in him by reason of God's anger. Quest. How can we be said to have been God's enemies, seeing he always loved us from the begin- ning of the world ? And, therefore, whether is this enmity to be considered actively or passively, in re- gard of God or of ourselves ? Ans. True it is God loved us from the beginning of the world, but that was in regard of Christ, Eph. i. 4 ; in regard of ourselves he hated us, we were his enemies ; and had it not been for the love in Christ, Eph. ii. 1, 3, 12, we should not have abidden in his presence, but had been consumed ; and, therefore, we have to praise God, that in love he spared us so long, till he called us, and sent means of caUing us. It followeth, — Mind. We were enemies therein, which is the principal part of the soul, and, therefore, we were much more enemies in the inferior faculties, in our gross affections, of fear, anger, and in regard of love, and also of our body. Doct. We learo, that seeing we are thus enemies, there is nothing in us but corruption and enmities in our thoughts, words, and deeds ; which is contrary to the papists, which will make us that wo can merit at the hand of God by our good works. But if the tree be corrupt, what shall the fruit be ? For the reconciliation by Christ, we have heard of it before, ver. 22. The end of our reconciliation is in the next words expressed ; which is sanctifioation, which is the end why we are redeemed, Luke i. 74, 75. This the apostle setteth out by the three words. The first word siguifieth that which is ' not earthly,'* viz., that our minds should be carried from earthly things to heavenly. The second is ' without spot,' viz., not a man that is 'not charged with blame, but which being blamed, is not truly nor justly blamed. The third word signifieth a man that cannot be justly brought into judgment before the magistrate, or before the church, signifying that a man, not only may be free from great crime, but even from all that may be reprehended by other inferior men. And here is meant not only to walk unblameable before men, but even before God, to walk uprightly and sincerely. So that sanctifioation is the end of our re- demption, that the gospel should not be evil spoken of. Doct. Here is confuted justification by good works. For seeing good works are the end and the eflects of our salvation, and come after our redemption, they cannot then be the causes of the same ; and as the fruit cometh after the trees, 'so' do good works after, from righteousness, which is as the tree that beareth them. i * Ilagios, holy, not earthly, of a and yf). ' 432 Vek. 23-29.] SKRMON XI. .'.'■rnA;) 25 SERMON XI. JJ ye continue ijrounded and aldblislifd in tlie/aith, and be not moved auay from the hope oj the ijospel, iihereof ye have heard, and which hath been preached to every creature, which ix under heaven ; whereof I Paul am a minister : now rejoice I in my sufferings /or you, and fulfil the rest of the afflictions oj Christ in my flesh, for his body's sake, which is the church ; whereof I am a minister, nccordiny to tlie dispensation of God : tchich is given unto meyou-ward, to fulfil the word nf God ; which is the mystery hid since the world began, and from all ages, but now is made inanifeM to his saints: to whom God would make known what is the riches of his glorious mystery among the Gentiles ; which riches is Christ in you, the hope of glory : whom we preach, ad- monishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus , whcreunto I also labour and strive accordin'i to his working, which workcth in me mightily. — Col. I. 23-29. THE apostle having set forth the redemption brought unto us by our Savioiu-, and having shewed that the Colossians had a part in that redemption, he eom- eth to set forth unto us a condition, whereupon this grace and mercy of God is bestowed upon them, viz. no other but this, ' If 3-0 continue grounded and settled in the faith, and be not moved away from the hope of the gospel, ye hare heard of,' &c. The sense hath been before metaphrastically set down. The sum contains an earnest exhortation and effec- tual unto constancy, and abiding in the truth they have received. First, Consider the exhortation which Saint Paul giveth to the Colossians, and in them to all the ehil- dj-en of God, to abide iu the true faith. Secondly, The reason and grounds whereon this ex- hortation is laid, man}' sundry and strong. First, For the exhortation to continue in the truth, to which men are persuaded by many reasons, for otherwise they have no part in Christ, no part in the reconciliation or sanctification by Christ, for this is necessary to all the children of God, to continue unto the end; therefore. Mat. xxiv., our Saviour, speaking of the great troubles which should come, saith, ver. 13, ' he that continueth to the end shall be saved.' We see example of those that, ha\'ing professed, go back, leave their hope and the comforts of God's chil- dren. Lot's wife, Gen. xix. 2G, though she went not back, but desired to go to Sodom, in regard of wealth, and riches, and therefore our Saviour saith, Luke xvii. 32, ' Remember Lot's wife.' Thus we see the children of Israel, in Exodus, that though they went out of Egjpt with joy and gladness, j'et feeling after want of meat in the wilderness, wished to return unto Egypt, Exod. xvi. 3 ; and therefore it is said, Heb. iii. 17, 18, that they should not enter into the Lord's rest, viz. the spiritual Canaan. Let ns beware, therefore, of apostasj', and that we run not in vain. For it were better we had never professed at all, than having once professed the truth, after- ward to fall away, and to return like a dog to his vomit, 2 Pet. ii. 21,22" It is a great matter to enter into the profession of Christ ; and if we do not continue, but depart from 433 it, it had been better we had never known nor pro- fessed it. Therefore we read in the Acts, that Barna- bas admonished the brethren of Antioch, to continue in the grace of God, Acts. xiii. 43. One notable dcgi-ee of continuance is to have a pur- pose to continue, and therefore those that have not this purpose to abide in the truth, come life, como death, but rather purpose, if an other time should come, they are ready for that as for this ; they are no- thing but hypocrites, and have a witness in their own heart of their condemnation. And we must not only have a purpose, but wo must labour to be strong, and use all means for the confirming of us, calling on the name of God for it. For Peter had a purpose indeed not to deny Christ, but to stand for him ; but yet he denied him grossly, because he' did not call earnestly unto the Lord for strength, neither did use the means of abstaining himself from danger before he was called, but would needs run into danger to the high priest's house, and lean too much upon himself. Again, wo learn that they that are once truly reconciled and called shall abide for ever ; for the apostle saith, ' they are reconciled, if they continue and abide ;' and therefore if they abide not they are not traly reconciled and sanctified ; so that this is a true doctrine, a saint once, a saint ever, and that if God once love us, he will never forsake us. As Rom. viii. 39, ' Neither life, nor death, &c., shall separate us from the love of God in Christ.' And here it is that our Saviour prayeth for all, John xvii. 20, not only for Peter, but for all that shall believe by the doctrine of his apostles unto the world's end, even for all the faithful ; and he was heard in his prayer, and therefore it is impossible that they which beUeve should perish : Mat. xxiv., ' They shall seduce if it were possible, the elect,' so that it is impossible for the elect to perish ; and those only are elected which believe, therefore it is said, Acta'xiii. 48, that ' those believed that were chosen to life.' And therefore we see that the inherit- ance which God hath given unto us by his Son, we cannot be dis-herited of. Christ's sh ep shall not perish, John x. 28 ; none shall pull them out of his hands, nor deprive them of that life, which in him is laid up for them. t^ 24 CARTWRIGHT ON THE COLOSSIANS. [Chap. I. OI>j. If those that believe cannot fall away, but must necessarily be saved, what then needs these manifold exhortations and reasons ? It is in vain for the preachers to enforce them so much, and for us to come to hear. This is objected of the papists, who would have us stand in doubt of our election ; and their reason is this, because the apostle stands upon this so much, because men may fall away. Alts. But these have a good agreement; for God, which hath ordained we should not perish, hath or- dained us these means of his ministers, whereby we should not perish. We know out of the Scripture that every man's time is set of God, John yii. 1, which he shall not pass, as the prophet in the psalm, ' My days are in thine hand, 0 Lord;' and because God hath appointed me my days, is it a reasonable speech that therefore I should not use means to pro- long my life to that time, by food, apparel, &c. ? Is this reason ? Again, Gen. ix., God hath promised after drowning of the world, that the world should never be drowned, and that there should be harvest to the world's end ; should not men therefore sow and reap their corn ? It is a foolish thing to deny it. When Paul was in danger. Acts xxvii., the Lord told him that not a man should be lost ; it was most true, and the Lord having promised, would perform ; yet after, when the mariners would have gone away, saith the apostle, unless these stay we shall not be safe. So that as the Lord hath promised, so he hath provided that the things should be effected by means. For the setting forth of this he useth two similitudes, one drawn from a ground or foundation, that as in Matthew the house founded on the rock cannot be overthrown. Mat. vii. 24, so they that are grounded on Christ by faith, Mat. xvi. IS, the very gates of hell shall not prevail agabst them. The second similitude is in the word seltled, taken from the sitting of the body, which, when it is set, is more firm and steady. By which two similitudes he sheweth what manner of faith we should have. For the further proof of this, he useth another rea- son, viz., if ye be not removed from the hope of those things you are in expectation of. So that two things are required : one, that we be not removed from faith, nor leave our faith ; secondly, that we be not re- moved from hope, nor leave our hope. The ditfer- ence between these two graces is this : faith appre- hends and lays hold on the grace and mercy of God in Christ, hope layeth hold on the fruit of this grace, which is eternal life ; and faith regards the word of the promise, but hope looks to the thing promised. The reason then is, that we should abide in the truth, because we look and hope for everlasting life, the bless- edness laid up for the children of God. If there were no other reason but to abide on the commandment of God, who commands us to walk in obedience, nay, though we should be damned, yet we are to give obedience to the commandments of God. But whenas God useth this reason of alluring us by propounding everlasting hfe to us, that ought much more to encourage us hereunto. Men are naturally bent to desire honour, riches, &c. The Lord here propoundeth to us the gi'eatest happiness that can be, even in the kingdom of heaven. Every man, saith the apostle, 1 Cor. ix. 24, runs the race, yet but a few shall have the prize. But see- ing there are so many rewards in the kingdom of heaven for all that attain to the end, what a blockish- ness is it in us, that are so dull and dead iw run this race of Christianity ? Again, in these races they run for perishable things, and they will for a time abstain from things that are pleasant, and content themselves with a hard diet, to the end they may run better and be more light ; and shall not we therefore abstain from and abridge our- selves of the pleasures and profits of this life, for the gaining of an incorruptible crown in the kingdom of heaven ? And therefore if we could rightly consider that when that I leave my pleasures here, and mine honour and wealth, &c., if I gain everlasting life in the kingdom of heaven, what loss have I thereby '? And on the other side, if in this life I seek my pleasure and de- light, my credit, wealth, honour, worldly preferment, &c., and take no care nor pains for the life to come, to be partaker of the kingdom of God, what a wretched and miserable case am I in ! This would make us more to labour for that which perisheth not, and to contemn these worldly things in comparison of the heavenly, and this life in comparison of that in the world to come. SEEMON XII. If ye continue, &c. — Col. I. 28-26. WE have entered into a certain purpose, the apostle hath to confirm the Colossians in the know- ledge and profession of the truth received, shewing that there was no true grace unless a continuance in that they had received. And the drift or end of the apostle is to st: engthen the Colossians, and in them all Chi'istians, in the con- tinuance in their profession. Reasons we have heard before ; other follow, as, namely, that the gospel, which they received by him, was the gospel of Christ, and therefore they should continue. And this gospel he proveth to be the true gospel, 454 Ver. 23-26.J SERMON XJf. 25 because it was preached by his ministry, and of the other apostles, which is confirmed by that of the pro- phet, Isa. ii.,* that ' tlic sound of them went through all the world." And scein{» this doctrine was preached and received through all the world, therefore it was tho_ true doc- trine of God, for no doctrine but this had ever, or shall have, this spreading. No, not the wTetchcd doctrine of tlio Arians, which were only in the East countries ; nor the doctrine of popery, which never went over the whole world, for it was not received in the most parts of the world ; no, not of the Grecians, which are near, yet stood always at spear's point with it, and therefore it cannot be the true doctrine. And the excellency of the gospel of Christ is argued to be a wonderful and mar^'ellous doctrine, as being preached by poor silly fishcrraeu, and that without any other sword but of the word, and of the censure and discipline administered. Again, this sheweth the wonderfulncss of this doc- trine, which is able to pierce and sting the hearts of men, and to subdue the hearts, which is more than all the emperors of the world could do ; and therefore must needs be the true word of God, which must so break into the hearts of men. It is no maiTel though the doctrine of popery was so received, because it was a doctrine of hcentiousness of living, so many feasts and hoUdays, so many indul- gences for any wickedness soever they would commit ; besides, in their service, so many delights, singing, piping, ringing for the ears, gorgeous shows for the sight, and every sense hath his play-fellow, and there- fore it fitted the humours of men notably, and, there- fore, no marvel though many follow it. But the doctrine of the gospel doth clean contrary, it reproveth the evil corruption of nature and subdueth it; and, therefore, they that have found this effect by the gospel, that it hath subdued our natural affections, and con- verted our former life to a better, it is a notable argu- ment to us of the truth of this gospel. ; Obj. After the apostle setteth forth his fidelity, diligence, and painfulness in his ministry. But, first, he meeteth with an objection, that this should not be the gospel, nor he a minister of God, because he was in continual affliction ; and therefore no true minister of the gospel, that God would suffer him so to be afflicted. And wo know it is the mahce of men, because, if they see any afflicted and distressed, they think them not to be the children of God. As Job's friends, seeing all his goods taken away, his children and himself so tormented, thought it was impossible he should be an upright man, but rather that he was an hypocrite. David, also, though a vahant man, a prophet, and a wise man, j'et was much shaken and like to have gone back, because he saw the godly so afflicted and in misery, Ps. Ixsiii. So here these, seeing the apostle, one of the chief of the apostles, to bo so grievously * Qu. 'Ps. xix.'?— Ed. 435 persecuted and afflicted, as himself (2 Cor. xi.) doth confess, comparing himself to the other apostles, whom they upbraided him withal, he doth rehearse his labours, travels, persecutions, afflictions, dangers, watchings, nakedness, cold, hunger, &c. And in the recital of all these his troubles, he was now in bonds in prison, and therefore they might think he was no true minister of God, nor beloved, that God would suffer him thus to be dealt withal. Sol. But the apostle answers, that he hath great cause of rejoicing by his afflictions, and addeth two reasons : — One, he maketh supply of the afflictions of Christ, that which was wanting in Christ, he doth ful- fil ; secondly, it is for the church's good, that he doth it for the body of Christ, which is his church. For the first, hero arise strong arguments of the papists for their doctrine of justification by works. And one is, they say that St Paul supplied the passions of Christ, and therefore his passions are not sufficient, but must be pieced and patched with good works ; secondly, they say, the apostle suffered for the church, and therefore the martyrdom or merits of mart3TS are to be given to saints for their good. For the answer of these, we are to know that the members of Christ, being joined with Christ, make but one Christ, they being divers members of one body, which is Christ the head, 1 Cor. xii. And as the wife taketh the name of the husband, so do we of Christ, being Christians. Now, then, as our Saviour, Christ went before in afflictions, so we are to fulfil his afflic- tions and to follow him, lleb. ii. Christ abased him- self that ho might make himself like us in suffering, and therefore we must be like unto him in sufferings. So that we see what an argument thej' make, that, because we must be hke him in afflictions, therefore our afflictions must merit ; nothing less ! Another reason in that he saith, ' that which wanted in his afilictions is supphed.' It is meant in regard of his feeling and suffering with them, in their afflictions he suJffereth, as before in his own body, so now in the person of his church, and therefore saith to Paul, Acts ix., ' Saul, why persecutest thou me ?' Ohj. The other reason they use, is in that he saith, he suffered for the church. Sol. We are to understand, indeed, that the minis- ters of God, and the children of God, when they suffer, Bufl'er for the church, not for the redemption, but for the confirmation, comfort, and example of the church, as the apostle sheweth, 2 Cor. i. 6, ' If we be afflicted it is for your consolation,' &c. As if he had said, I suffer for your cause, that ye, seeing my afflictions and patience in my troublci, might take example to follow me, and, seeing my constancy through God that doth sustixin mo, ye might receive comfort and example in continuing constant yourselves, and might wade through the afflictions that come unto you. And therefore we see what is the cause why the chiklren of God suffer, viz., for the church's sake, by standing constantlv in Ff 26 CARTWRIGHT ON THE COLOSSIANS. [Chap. I. the defence of the truth, -which Satan especially aimeth at, to make them depart from it, and his instruments also not so much look for their life, as the defaming of the trath ; and, therefore, we continuing constant in the truth, we ai-e conquerors, how hardly soever we be dealt withal. And therefore we see what slender grounds they have of the doctrine of merits and indul- gences which they give, attributing salvation to merits of saints and martyrs. 'WTiere they also deal most wretchedly and blasphemously against the God of heaven, and the Son of God, which speak against the imputation of the righteousness of Christ to us, and yet give that honour to saints, in that they will have their righteousness imputed mito others. Doct. 1. This we ai-e taught, that if we will indeed reign with Christ, we must be content to suffer with Christ, be content to undergo persecutions, frowns, and scornings of our friends and others, we must take part with Christ in his afflictions. He that would wear Christ's crown, must bear Christ's cross. Voct. 2. Another thing ; that we are here to take comfort in our afflictions, in that Christ seeth their afflictions, and is as tenderly affected as if he himself were in trouble, in prison, fire, &c. And therefore in the epistle to the Hebrews, chap, ii. 17, 18, the apostle saith, he himself was afflicted, as that we might be redeemed, so also that he might have experience of our troubles, that so he might the more tender us in our afflictions. As the woman that hath felt the pains of child-birth can tell best what it is, so Christ himself knoweth our troubles, who hath had the sense of troubles in himself. The apostle after calleth himself, ver. 25, the minister of the church, as before of the gospel ; both are one. He means that he was God's minister for the edification and comfort of his church. The end of his ministry of the church is to ' fulfil the word of God,' by calling those that are to be called to the knowledge of the truth, wherein the word is fulfilled, or else fulfilled in hardening the heart of those that are not to be saved ; for to them the ministry of the word is to further judgment to them that contemn it, and profit not by it. Li the next words, he sets doTMi the dignities of God's word, ver. 25 : 1, it is a • mys- tery,' a secret; secondly, a mystery 'hid from all ages;' thirdly, 'revealed' only to the faithful, or ' saints.' A mystery : a word taken from the heathen from their superstitious usage in their devihsh religion, especially among the Egyptians, their religion being called a mystery, and their ministry mystical, or mys- tical men, their religion being hid to the priests alone, who, by pictures of birds and Ijeasts, had all their reli- gion expressed, that others might not know it. And therefore we see how fitly this superstition of the Gen- tiles may agree with the doctrine of popery, which will have the word hidden from the lay people, as they call them. "Whereas God would have his will delivered unto his servants and people. The commendation of the gospel, then, is set forth by this word mystery, in that it is such an excellent thing as that it cannot be attained unto by any wit of men and angels. And therefore the angels are said, 1 Pet. i. 12, to stoop to look into this marvellous work of salvation, by the doctrine of salvation. Men usually of fine wits will be looking into things that are hard, and dark, and high, and therefore Solo- mon saith, ' Hearken, my son, and I will tell thee dark parables.' And, in another place, I will teach thee things of high account, wherein the wisest head may be occupied. So that we see the excellency of the gospel. Again, this is a mystery ' hid from the beginning,' so many thousand years. Ohj. But this may seem to confirm an error in popery, that this being hid from so many generations, was hid from Abraham and the rest of the patriarchs, and therefore they could not be saved. But if we be the children of Abraham, and must rest in his bosom, then he was saved. Alls. But, for answer, it is to be meant that the promise of this mystery was given to Abraham, but it came not till now, and therefore in regard of that it was hidden. And again, though it was known, yet it was but darkly known, in clouds and figures, and therefore they could not see it so plainly as we do. For the fathers did not see the sufferings of Christ as we do, and therefore, in that regard, it was hidden. And this the apostle to the Ephesians sheweth, when he saith, chap. iii. 5, this mystery ' was not opened in other ages unto the sons of men, as it is now re- vealed unto his holy apostle and prophets,' &c. As we go before them in knowledge, so also in obedience, else it is to our greater condemnation. Revealed to his saints, viz., to those only that are the children of God, not to all men, and therefore it is that Christ, Blat. si. 25, praiseth his Father for hiding this from the world, yea, from the wisest of the world, and for opening the same to babes ; and he hath chosen the foolish, saith St Paul, to confound the wise, 1 Cor. i. 27. Ohj. But the wicked know the gospel, the truth of it, which is by the working of God's Spirit only, and believe it, and can defend and dispute of it, and yet have no part in it. How then '? is it not revealed to them ? Alls. That understanding is no true understanding, because it is not joined with an alternation, in that the gospel hath not converted them to it ; they do (it may be) know the gospel, but they do not obey it, thej- do not rest in the shadow of it, the gospel cannot persuade them to submit themselves to the kingdom of Christ, and to obey his laws. The virtue, therefore, and efficacy of this mystery is hidden to them, and not imparted. 430 I ^'eu. 27-29.J SERMON XIII. 27 SEKMON XIII. To whom God, &f.— Col. I. 27-20. "ITTE have heard how tho apostle commended the Y V gospol iinto all men b}- most uotablc titles given unto it, as, first, that it was a mystery and secret; secondly, hid since the world began, and from all ages ; thirdly, that this mystery was given only to his saints, and not to tho rest of the world, specially in respect of tho virtue that doth attend upon it. Further, it foUoweth to shew other points why this gospel of Christ should bo amiable unto us, viz., that as this mystery cometh from God to his saints, so it proceedcth from his own will, in that he saith, ' to whom God would.' For whereas it may be asked why God hath made this ditference between men, see- ing all naturally are in the same case and state of guilt, the answer is, that it is the Lord's own will, his good pleasure and good will. Where wo are to consider, that in ourselves there is nothing that can merit this. For nothing but nought can come from the fountain (or puddle rather), of our pollution and corruption. Again, it is not the foreseeing off the good works which God saw we should do ; for it is false, that many wretched men and enemies to the free salvation of God (even such as make some profession), say, that it was the good works God foresaw in Jacob which made God to choose him, and evil works in Esau to reject him. But here the apostle cutteth of all that, that it is the will of God that doth it ; and whatsoever he willeth is just and righteous, which men cannot do ; and therefore it is a wretched thing, that men will call the will of God to the bar of their own will-wits, and rea- son. ' Thou hast hid,' saith our Saviour, Mat. si. 25, 20, ' these things from the wise ; and it is so, be- cause it was thy good pleasure.' The pot doth not reason with the potter, why ho made one to stand under the bed, another for a better use ; and yet vile and wTetched men will reason with God why he doth this. But we are to learn to rest contented with the will of God, for that is a marvel- ous sanciness in men ; for will not a master count it a great malapcrtness if his servant rise up and control him ? and is it not much more vile malapertness and sauciness to rise against God ? Use. And this is a notable argument to stir us up to thankfulness and obedience unto God, seeing it is only the good will, mercy, and favour of God. It serves to stir us up to thankfulness unto God, more notably than if he did it through foreseeing our good works ; as the servant which hath received benefits from his master of good will, it will make him more thankful and bound to his master. Moreover, tho gospel is commended from the sub- 437 ject and matter ; for as the trades and arts that have more excellent matter are more esteemed, as gold- smiths, printers, and those that sell silk ; and sciences also are commended in regard of the excellency of tho matter, as law more excellent than others, and after physic ; so the gospel is more singularly com- mended by the matter, which is Christ, to whom God hath revealed his wdl ; and therefore the apostle would know nothing among the Corinthians, but Christ and him crucified ; and Christ is the riches, glory, and mystery of his Father. Now, seeing all these things men affect, and they are all in Christ, and are offered in the gospel, what a madness is it that men so little regard it I Men desire to be rich. Now our Saviour Christ hath all the riches of his Father, and he hath all honour and glory in his Father, and hath the secrets of his Father, being in his bosom ; yea, such secrets, that the angels stoop to look into. And albeit these be not transitory riches and honour, but ondui-e for ever, yet we seek not after them. Thirdly, Christ is commended to bo the hope of glory : i. c. be by whom we look for glory and bkssed- ness for evermore ; which self-same words the apostle useth, that he is ' the apostle of God, and of our Lord Jesus Christ our hope,' 1 Tim. i. 1. Tind. All that are true Christians are persuaded of the love of God towards us in Christ, and do by hope expect and look for tho enjoying and fruition of thac favour, which is eternal life. And therefore it standeth with us to examine ourselves, whether we have this hope and expectation, whether we long and desire after it, and breathe after it, as the hart after the waters, being smitten, so whether we do breathe and long for everlasting life. Let us examine whether, if we might enjoy all tho comforts of tho world, and pleasures of this life, up to the knees, whether we would desire to live and continue in them . Then bo we sure that we have not the hope of everlasting life, and those heavenly joys ; and then be we sure we never believed aright. For it is a token that if we be thus nailed to the earth, we have not felt how good Christ is ; for if we did, we would contemn all these things to enjoy him and live with him. Li the two last verses, 28, 29, is commended tho excellency of his ministry ; for if the Colossians have a sufficient minister, then they should continue in the love and obedience of the gospel. For men, if they find a hole in the minister's coat, they think it is a good cause to leave tho gospel ; and therefore to re- move that objection, the apostle urgeth the sufficiency of his own ministry. Here two points in our apostle's ministry are to bo 28 CARTWRIGHT ON THE COLOSSIANS. [Chap. I. Ver. 27-29. considered: 1, his faithfulness ; 2, his care, diligence, and painfnlness. For his faithfulness, it is noted in that he is said to admonish all ; where we are to note that the calling of the apostle was an extraordinary calling, whereby he had the field of the whole world to till. Butthe ministers now-a-days have only a plough- land in one congregation to till, and therefore that calling ceased. Again, herein is the faithfulness of the apostle, that as all were committed to him, so he cared for all ; so is the duty of every good minister, that every one that is committed to his charge, young or old, of what state or condition soever, is to be re- garded by him. Furthermore, it is again to be noted, that he did teach and admonish them, whereby is meant all those means of setting an edge of the gospel, that it might pierce and go through, as admonishing and rebuking the froward, exhorting of all sorts, the good by per- suasion. In the doctrine, reproof, reprehension, all these are contained in the word admonition ; and the word signifieth as much, as a laying of anything to the heart, which is done by all those means. So that we see how necessary it is to have the word preached and applied, and therefore far be it to be content with bare reading. For it is not enough that there be know- ledge to enlighten the understanding, but that the aflections be moved, and the conscience be wrought, that men may be withdrawn from evil, and stirred up to good. And therefore those that are reproved, are to yield obedience unto the reproof and reprehension. And the apostle further shews that he doth both teach and admonish ' in all wisdom.' This is necessary in every minister, for as the steward is not only to lay out that they receive for the family, but to give every one according to their state, sick or whole, so in the ministers. This wisdom is to be considered in the persons ; and in the things belonging to the persons. In the peri!ons, to be considered whether they have knowledge, that they be gently taught. If they have knowledge and yet no conscience, they must use sharp reprehension, laying the judgments of God to wake their sleepy conscience. If there be both, then use partly threats, partly gentle dealing. If any be cast down, then to give them comfort- able exhortations, laying the mercies of God before them. For if men be secure, having knowledge, then to lay the promises of God before them, would harden them more, so contrariwise in despairing. Further, it is to be considered whether they be chil- dren or men ; and then they must, if they be babes, have milk ; if strong, they must have stronger meat. Further, in regard of the sins of the persons, consider whether public or private, if private at least to a few, if it be publicly reproved, it is a want of wisdom ; if public, then publicly, not privately to be reproved. Again, consider whether the sin be of infirmity or of maliciousness, if of malice and contempt, it must be more sharply pricked through. Thus of the faithfulness of the minister to preach Christ, both by the doctrine, and also by the admoni- tion, to give a point to it, that the doctrine may enter through. We have also heard of the wisdom of the apostle. The end of all this teaching and admonishing is, ' to make men perfect,' alluding to the sacrifices of the priest in the law. For though the minister be no sacrificer, as the wretched papists do make of them, yet there is a resemblance in the ministers to the law, that by the word of God the people are, as it were, killed and cut, to be a fit sacrifice unto God ; and therefore all this care and wisdom is to be used, that they may be acceptable to God. Doct. Here the ministers are to learn a good lesson, that thej' are not to content themselves with a begin- ning, that the people be entered only, nor the people content themselves with beginning, that they think it enough that they are altered in judgment, &c., but they must still labour to grow and increase to perfec- tion, as we pray in the Lord's prayer to do the will of God hke the angels, in all readiness and willing- ness. And we must grow, and not be dwarfs in Chris- tianity, but still to grow ; for in Christianity there is no old age, but in the oldest age is a growth, till such time as all rebellion and imperfection be taken away in the kingdom of God. Lastly, is set down his diligence, ver. 29, wherein he laboured, signifying a labour with weariness, till he had spent his strength ; as Isaiah saith of our Saviour Christ, that he spent his strength in his ministry. Doct. And further, the apostle contents not himself with that, but saith he striveth. This is the duty of a good minister, to labour continually, and therefore he is compared to a husbundman, that winter and sum- mer never ccaseth ; and this labour must be with pains, and therefore compared they are to harvestmen, that labour in the heat of the sun. Another similitude he useth, that he striveth, taken from lawyers and counsellors at the bar, and from soldiers with their enemies. Where he noteth the duty of the minister, not only to labour in doctrine and admonition, but also to set himself against any thing that may let and hinder the gospel. And there- ■ fore it condemneth those, that content themselves with I delivering the word ; for that is not enough, but they must labour to prevent, by all striving, that which may arise and hinder the doctrine delivered. Last of all, he sheweth that the Lord blessed his labour in the ministry, and prospered him, which, howsoever the ministers cannot always look for so full a blessing, yet the ministers h.ive this to look unto, and whereof they may be sure, that thej' bring the sweet savour of Christ unto God, whether in the salva- tion or in'the condemnation of them that hear them. •138 Chap. II. Veu. 1-7.] SKKMOX XIV. 29 Thu duties, then, of the minister are, first, to preach Christ ; sceonJI}-, to do it with faithfulness, wisdom, and diligence ; thirdly, to strive, and struggle, using all endeavour to advance the kingdom of their Master, and to hinder the proceedings of the devil against it. SERMON XIV. For 1 aould ye knew what great Jightiiiff I have for your sokes, and for lliein of Laodicea, and for as many as hare not seen my person in the flesh ; that their hearts might be comforted, and they knit together in love, and in all riches of the full assurance of understanding, to know the mystery of God, even the Father, and of (Christ; in whom are hid all the treasures of wisdom and knowledge. And this I say, lest any man should beguile you with eiiticiny words. For though I be absent in the flesh, yet am I wilh you in the spirit, rejoicing and beholding your order, and your sledfast faith in Christ. As ye have therefore received Christ Jesus the Lord, so walk in hiut ; rooted and built in him, and stablislied in the faith, as ye have been taught, abound- ing therein wilh thanksgiving. — CoL. II. 1-7. WE Lave heard in the former chapter how the apostle hath delivered a short sum of the holy doctrine of the gospel, recommending the same by sundry arguments, some drawn from the excellency of the doctrine and from the matter of it, Christ, and from his own ministry, faithfulness, and diligence. Now be entercth into another doctriue; for, having set forth the excellency of the doctrine, be now setteth forth tbo remedies of certain errors which might have overturned them from the doctrine. And first in these verses, as before he had made a preparation, so now bo maketb another preparation for the convincing and reproving of those errors that were risen up among | them]. For we know how we are cleaved unto our errors and corruptions, and how hardly removed from them ; and therefore the apostle doth here by this preface lance, as it were, their hearts, by shewing them his exceeding care and love towards them. As if he should say. That which I said of my grievous labour and strife for all men is truly verified of you ; for I would not have you ignorant of the great agony and strife that I have for you, and for those that are in the church of Laodicea, and others about you in the country of Phrygia, notwithstanding that they never did see my person, ver. 1. And my care and thoaght is, that, through the preaching of the gospel, you might be comforted at the very heart by a knitting, setting together, and compacting of your minds through love one to another, and through all abundance of persuaded understand- ing and acknowledgment of the mystery of God ; that is to say, of the Father and of Christ, ver. 2. In which Christ are all the treasures of wisdom and knowledge treasured up, but yet hidden from the natural man, ver. 3. The drift of all which commendation of the preach- ing of the gospel and of Christ, whom the gospel doth preach and set forth unto you is, that no man by apparent and persuasible speeches do transport yon, ver. 4. ; Where, if you ask how I, that never saw you, should 439 be thus careful of you, and should caro for you so much, that never came to see you, know that although I be absent as touching the flesh, yet I am present with you as touching the spirit, rejoicing to see your good order and policy of the church, caused from the soundness of faith which is towards Christ, ver. 5. Wherefore, as you have received the Lord Jesus Christ, so let it appear by your conversation, as in all other things, so in holding fast the truth of the gospel, ver. 6. Being rooted and builded upon in him, and strength- ened in the faith, according as you have been taught of Epaphras ; abounding in the same faith, and that with thanksgiving, for the mercy you have received in Christ, ver. 7. This is the sense. The parts are, a particular declaration of his care for the Colossians, together with an exhortation to care for themselves, that they be not carried away with any wind of false doctrine, contrary to that he hath de- clared, and which they had learned of Epaphras. The sum whereof is, a preparation of the hearts and minds of the Colossians to receive the rebuke and reprehension touching the error and corruption among them. First, here is a declaration of the apostle's great care towards the Colossians, and others of their neigh- bours' countries, Phrygia and Laodicea. Secondly, an exliortation that they should have caro of themselves. For the first, here is an application of all, that he had spoken before generally, that he took them to witness that the care and love which he had was to them-ward. Doct. So that it is necessary that the minister should have the love of the people, and make known unto them his loving afi"ection, before his reproof can settle in their hearts : it is necessary that the persua- sion that he doth it in love be entered into them. (//' the great strife and agony. A similitude taken from the custom of the country, where at certain times there was a great meeting to wrestle and run for mas- tery ; so that as they winch did venture this strife use all their strength and might to get the mastery, and 30 CARTWRIGHT OX THE COLOSSIAXS. [Chap. 1L so likewise in dangerous fight, which they had even to blood. Hereby he sheweth the exceeding pains and great care he had for them ; and therefore the apostle, besides the outward thing of banishment, scourgings, shipwrecks, &c., had also a great troop of enemies within ; viz., his exceeding cares which he took, that troubled him exceedingly. His care ap- peared not only in earnest prayer continually, but in writing, exhorting, and persuading them to continue and go forward, &c. And these cares he compares to an army or troop of enemies which met with him, and contended with him, such was his care. And no doubt, that seeing his charge was through the whole world, it must be great. For as the church is said to travail in bringing forth children, Eev. xii. 2, so the apostle, travailing of so many, even through the whole world, it being committed unto him, must needs have great care and pain. Here we see the exceeding love of the apostle, that seeing he was absent, and had never seen them, nor they him, yet his care was so great, he commendeth his exceeding love. For the sight of misery doth greatly increase the affection and care, the eye and the ear being the doors by which pity enters in. The cause wherefore he cared was, that they might be comforted in spirit. Now, insomuch as his care and love appeared by his writing, which consisted of the gospel, it sheweth that there is nothing in the world that ministereth sound comfort but the gospel. For as for pleasures, wealth, good cheer, i^-c, they bring no sound comfort, but are like to a flame that is soon out, or smoke in the top of the chimney that soon vanisheth away, or like the fat of lambs, that, when a little heat of affliction cometh, melteth. But the com- fort by the gospel standeth by one in all affliction ; yea, in death itself: it is a continual feast. And therefore, in Mat. xxii. 2, the kingdom of heaven is compared to a feast, yea, to a king's feast at the mar- riage of his son, where no delicate fare can be want- ing, but by his commandment will be brought. So St John salth, 1 John i. 4, ' This we write, that your joy may be full.' In the Acts we read, chap ii. 4G, that those that were caUed, though they were hated of all, yet met together, and participated in eating of meat, and did eat their common meat with great joy. This is usual in the Acts, that where the gospel camo was great joy and comfort ; and therefore when Philip came to Samaria, Acts viii., they, receiving the gospel, were comforted. So that that comfort which is in sin, as adultery, &c., is ■nTetched, and the beginning of sorrow, and that which is in lawful outward things is but momentary ; but this peace which Christ giveth is constant. ' My peace,' saith be, ' shall never be taken away.' The first cause of this comfort that we receive by the gospel is the knowledge of the truth of the gospel, as hath been delivered in the chapter before ; for it is a notable comfort when a man knows which is the word of God, and what God hath commanded ; it is a comfort to do it when he knoweth it is commanded by God ; and contrariwise, it is a comfort when it is known what is forbidden. Whereas, on the contrary, to the children of God it is a great anguish to be ignorant what to do in God's seiwice, and what course to take which might be pleasing unto God. Secondly, not only knowledge, but persuasion, which next followeth, to know that the promises shall come to pass, and the threatenings shall be performed, to be assured of it. Thirdly, but especially acknowledgment is matter of most singular comfort, when he not only knoweth and is persuaded, but applieth it to himself. This is notable comfort : for what profit is it to a man to know this is good for him, and hath it not; to be in a dungeon, and to know the sun shineth, and yet to have no light ; and to be an hungi-y, and to know there is meat and bread, and yet to have no part ? This is rather matter of greater grief. Another cause of comfort is love, which is compai'ed to the jointures of the artificers, that when they build any house, by the joints they set all the parts together ; or rather to the joints of the body, whereby every part being joined, are in peace ; whereas if one be out of joint, it is a pain to all. So is the joining of Chris- tians by a true loving affection one towai'ds another. Ver. 3, ' In whom are all the treasures of wisdom and knowledge hid.' Having commended the gospel, be- cause it brings wonderful comfort by wisdom and knowledge, now he sheweth where they are to be had, viz., in Christ, in whom are hid all the treasures of his Father, viz., touching his manhood, whereof here it is spoken, which is for us, who from his manhood receive the graces of God, flowing and running from the head to the edges of the garment. And in his manhood are all the graces of God, though not in- finitely, yet so far as the manhood can comprehend, perfectly laid up in Christ. For he hath all the graces we have need of, and therefore the gospel hath all ; so as here is a converse reason, for Chi'ist hath all, therefore the gospel hath all ; and contrary, the gospel hath all the graces of God necessary for us, therefore Christ hath all ; for whatsoever the gospel hath Christ hath, and we receive from him by the gospel. This confuteth the papists, who will have us to have anything from canons, decrees of popes, &c. But the apostle saith that the gospel hath all wisdom and un- derstanding, because it hath them from Christ. Hid. Which sheweth that these graces of God are hid from all creatures, yea, from the angels them- selves, and therefore they labour and bend, even with pain, if it were possible, stooping to see into these mysteries. This secret and hid wisdom of God we see in this : for, 1, it seemeth a strange thing that all men should fall, and become Ihc members of Satan, and yet that 440 Ver. 3, -t.] SERMON XV. 31 out of Satan's hands be would take Lis children ; this was a strange thing, and a wonderful mj'stery and wisdom, to show his love to them the more. 2. It is a strange and a hid thing that God should give his Son to die ; yet it is a singular mj-stery, to shew the hatred of sin, and love of his children, that ho abased his Son for their sake. 8. Again, it is a strange thing that God should sutler his children to be aiUicted in this life, and the wicked to have ease and peace, and the godly to go to heaven by hell, to honour by dishonour, itc. But it was that they might know their own infirmities, and also the better have a feel- ing of the comforts, that it might be the sweeter. 4. Again, a great mysterj' that the Lord, to the build- ing of the excellent work of the church, should choose such weak instruments and such poor means as fisher- men, &c. But it is that in their weakness his power might be manifest. 6. Again, it is a strange mystery in the manner of the delivery of the gospel, not in eloquence of men, but in a plain stylo, that as well the maid at the mill as the prince in the throne might understand it. But it was that none might impute it to the excellency of the tongue. SEEMON XV. Ill uhom are hid all the treasures of uisdum uiul kiwidcdyc. And this I say, lest any man should beguile you with eiiticiny uords. — Col. II. 8, 4. WE have heaid how the apostle hath entered into the commendation of the gospel, by many properties and cfteets in it. And last, we heard that it is matter of singular comfort unto the people of God ; and also, that it is a mysteiy hid in all ages, and in this, but only to the childi'en of God. There we have handled that it is a pcrft ct doctrine, leading us the right way whither the Lord callcth us. For in the gospel of our Saviour Christ is laid up unto us all the treasures of wisdom and knowledge, being only found in him. And, therefore, the apostle, 1 Cor. ii. 2, would be known of nothing amongst God's people, but of Christ and him crucified ; and therefore in him are all the trcasui'es of wisdom and knowledge hid. And the woman, John iv., saith, the Messias shall tell us all things, which our Saviour Christ confirmeth,' saying, ' I am he.' And therefore, John xiv., he professeth that he had taught to his disciples the whole will of God. And, 1 Cor. xi., what the^apostles received, they gave all to the people, and therefore all wisdom and knowledge is hid in our Saviour Christ, and revealed to us in the gospel, whereby he is brought unto us. And therefore this is a notable commendation of the gospel, which is able to perfect a man of God, 2 Tim. iii. 17, who is to teach the people the will of God. And if the word of God is able to make perfect a minister, then much more the people, it beuig needful that he should have more than they. Which he proveth by the efl'ect, that the duty of the minister is to teach the truth, and confute errors, which the word will perfectly minister unto him ; and further, to exhort the good, reprove corruptions, and dehort from that is naught. And therefore, howsoever the papists will not deny that it is a perfect word, yet will they have the canons of councils, and decrees of men. But the perfection of the word appeareth here to have no need of man's inventions. // is hid, viz., in Christ, who is the bosom of his 441 Father, and therefore only can reveal the will of God his Father. And howsoever a natural man cannot deny the ti-uth of the law, yet not Adam himself in his inno- cency was able to see the mystery of the gospel, nor the angels themselves, though more excellent, yet could not, without seeing and stooping to behold it, understand this secret mystery. Here the apostle inserteth an exhortation : ' There- fore take heed that no man deceive you,' with pro- bable and likely speech ; which may seem at the first to have a fair show. For this is a mystery and hid tiling, and therefore not seen at the first ; yet ofttimes it comes to pass, that a lie is more probable and likely to be a truth, than the truth itself. Example : The fruit that groweth now in Sodom hath a more excellent show than other fruit ; and yet, come to feel it, it goeth to froth and wind, and that loathsome. Again, in gold, before it be tried, that which is not gold may have a greater colour and show than the true gold. And therefore men are not to look unto the eloquent words and fine speeches, and that men can-y the matter away smoothly, without any regard of the soundness of the matter. For hence it cometh to pass that men are led away into error ; and the danger is not only when false doctrine is delivered, as here it was, but even when false doctrine is not delivered, as among the Corinthians, where they did only with eloquent and brave words mount aloft in their elo- quence. And therefore the apostle doubteth not to call them false apostles ; for whenas men respect the words, and have little respect unto the matter, and are led away by every wind of doctrine, there is a seducement. The apostle then teacheth us, that no man's learning, authority, eloquence, should draw us to believe that is spoken ; for not only eloquence, but authority and honour, doth carry us usually away. But the apostle saith, let no man deceive you ; and therefore. Gal. i., ' Though an angel from heaven, 32 C'ARTWKIGHT ON THE COLOSSIAKS. [Chap. II. preach any other doctrine, let him be accursed,' or after any other way ; for as the matter which he preached, viz., the cross of Christ, is low and base in appearance, so must the manner of the delivering of it be. Obj. Whereas the apostle had spoken of his care, strife, and wrestling for them, they might say that he had no such care as he pretends, because he never came to them. This secret objection he answereth, that he is always present with them, which he doth by a distinction of presence, viz. not bodily, but a spiritual presence, which speech is used to the Co- rinthians, 1 Cor. vi., who, reproving them for that, being bodily present, did suffer the incestuous person, without excommunicating him ; and therefore saith, ' I present in spirit, do bid that he should be excom- municated.' This presence is not in regard of the sub- stance of the spirit, for that is in the bod}-, and cannot be in two places, no, not the angels, though nimble and swift, but only God is in all places. And there- fore is meant, by the spirit, that he is present with the faculties of his mind, viz., in understanding their estate, and in his affection and will, ^■iz. his love and care. So that we see the presence of the children of God is other than the presence of other men, even with those they never saw : if they be in good estate, to understand and rejoice, and praise God for it; if they be in distress, to grieve and mourn for them, and to pray for them. Let us then examine ourselves, why we desire to hear for news out of other countries. Is it for this end? We see Nehemiah, Neh. i. 2, 4, being at the king's court, when men came from Jeru- salem, by reason of the wicked, which troubled the people, he asked how the church of God did ; and understanding the misery of it, fell to fasting. So are we to do. to inquire of the churches of God, to the end that we may rejoice for their good, or be sorrow- ful for their evil. Tli'juicinri, ver. 5. Seeing by the eye of his mind, and considering their good order, he rejoiced. So that the understanding and seeing is in the mind, which must go before rejoicing in the will and afl'ections, which proceedeth from it ; so that we see that howso- ever the children of God have many causes of sorrow, yet they have more occasions of comfort than the wicked have. Good onhr ; viz. the good government and disposi- tion of the church, as is the disposition of an army ; so that in that they had a good order in the church, it did his heart good. And then, in that it is said to be set and disposed as an army, therein also is further matter of rejoicing. So that here we see in a church is matter of joy, when the government of the Son of God is there, and also when it is practised. So that where the order of our Saviour Christ is not, there can be nothing but confusion and disorder. Moses, Num. i., though a man instructed in the will of God, would not himself give answer concerning the people's coming to sacrifice, yet would not himself give order unto them. And we see, because the ark of God was carried in a cart, not by the priests, which the Lord had ap- pointed, the plague began to break on the people. Again, whenas the ark did shake, and Uzzah being but a Levite, not a priest, did but touch the ark, which none but the priests might do, yet because he brake the Lord's order, is smitten with death. Here we see what church is a happy church, viz., that which hath the doctrine and word of God, and the sacraments sincerely delivered and administered. After the apostle having spoken of his own care, he Cometh to the care of the Colossians, exhorting them as they had received, so they walk in that they had received. Two things then are necessary, viz. what we receive, viz. not the doctrine of antichrist instead of the doctrine of Christ; not the doctrine of error instead of the truth. And secondlj-, that having the doctrine of truth, that we walk in it. Walking being an ordinary speech in the Scriptures, viz. as a wayfaring man, not to sit still, or go back- ward, but to go forward in that w.iy. The manner of walking is, first, that they be rooted, and secondly, that they be knit, viz. that thej- be constant and stedfast ; before, in the former chapter, he said that they should be settled, which cannot be easily moved, and to be grounded. Here he uscth two other excellent similitudes : first, to be rooted, taken from trees, not like to reeds shaken with the wind, but like the cedars, or as in Isaiah, the oaks which cannot be removed. And our estate, if rooted in Christ, is far better than the tree, whereas, if we be not truly grounded in Christ, our condition is worse than the tree ; for the tree being cut will spring up again, and being planted to another plant will grow again ; but as one of the friends of Job saith, if they be once gone and removed, they never rise again. But the children of God can never be displanted, being set before the beginning of the world in God's election, Eph. i. 4, which is a sure foundation, 2 Tim. ii. 19, never to be raised and confounded. And he saith, built, ver. 7, viz., grounded on Christ, and therefore shall never be separated from him. Whereas, if wo be not built on Christ, our cause is more miser.ible, Ezek. xviii., it must be stedfast by faith in Christ. So that one quality is, to be grounded and con- stant ; another is that we may abound, viz. not stand at a stay; but it is required that we run over as a vessel fiUed to the top. So that we ought, not only not be drawn away by every wind of doctrine, but we ought to increase in gi-ace ; and therefore our estate is compared to the estate of a man, that is first a child, then a j"oung man, then in the perfect age. Lastly, is set down thankfulness to God for the 442 Ver. 8-10.] SEKMOX XVI. 33 benefits received, and therefore we should not be for- getful of them, but carry them always in rememberance ; which thankfulness must appear by our obedience iu walking in the commandments of God, and in the continual practice of our love to God, and to our brethren. SERMON XVI. Beware lest tlitre be any man that spoil you through philosophy and rain deceit, throuyh the traditions of men, accordinij to the rudiintiil.i of the uorld, and not after Christ: for in him dwelleth all the Godhead bodily. And ye arc complete in him, uhich is the head of all principality and power. — Col. II. 8-10. THE apostle hath, in the words before in this chapter, made a way to come to the principal point he purposed. And first he testified his care over thorn, and moveth them to have care over them- selves ; and, that they should take hoed of beiug carried away by any probability and likeness of speech, here he particularly layeth it down what he would have them take heed of ; as if he should say, Look about you by a sound knowledge of the truth, lest any of what opinion of learning, or holiness whut- Boever, by either show of reason coming from the brain of men, which hath received strength in that it hath been received from baud to hand, and yet is nothing else but a vain deceit and sleight, or else by the ceremonies of the law, wherewith, as by certain rudiments, or A B C, ihe people of God, as children, were trained to this perfection of doctrine which now hath shined out unto you, do vanquish you, and drive you before them as prisoners fast bound in the chains and manacles of error. Yea, take heed of any doctrine whatsoever that either taketh anything from Christ, or doth place any, the least, jot of salvation other- where than in him, ver. 8. For, seeing that in the human nature of Christ the fulness of the Godhead doth personally so rest and abide, that both the natures of the Godhead and the manhood make but one Christ, what is there needful for your salvation which yon may not have abundantly in him ? ver. 9. Considering especially that this fulness of all graces which is in him, he hath not for himself, but for you, which, of his abundance, is ready to fit you with all whatsoever you have need of to salvation ; and the same Christ, howsoever sometime a Utile inferior to angels, as touching the humiliation of his manhood, yet now, even according to his manhood, is head not only of his church, as is aforesaid, but of all powers and principalities which are in heaven, whereby may appear your error, which worship angels, ver. 10. The sum is an exhortation, which the apostle giveth to the Colossians, to take heed they should not be deceived by any false doctrine, and the reasons, and grounds. The parts are, an exhortation not to be deceived by philosophy, and the beginnings ; and the reason, because if they be led away they are made a Again, they should have nothing 'but^ in Christ, in 443 whom is all fulness ; and though he was man, and in- ferior to the angels, j^et now, and as he is God, he is above them all, and head of them all. See, or take heed. Here the apostle first teacheth that a man must have a sound knowledge and under- standing in the truth of God, for he speaketh not of the bodily sight. Doct. It belongeth to all men and all women, even to all God's children, of what sort and condition so- ever they be, in spite of the enemies of God's truth, the papists ; it is required at their hands, and com- manded, that they should know and bear away the word of God. And they must grow in knowledge, for they are not to stand at a stay ; for, as they must grow in zeal, so also must they do in knowledge ; for better have no zeal, than zeal without knowledge, which is most dangerous, as a wild horse. And therefore it is that David, though a wise man, yet standeth much on this point, Ps. cxix. part 3. And if we must proceed in godUness all our liio, so also in knowledge. It is necessary that we have knowledge, to the end we may be able to be defended against the subtilties of the false teachers and deceivers of the world. Gal. i., who are compared to enchanters, Jannes and Jambres, which withstood Moses before Pharaoh, 2 Tim. iii. 8 ; it is necessary that we have knowledge, to the end we be not blinded by them. He biddeth them take heed of philosophy, which is a glorious name, signifying the love of wisdom. But the apostle doth not take away the use of philosophy ; for, if it be well used, it is a good handmaid for to help the ministers, if so be it be not used to make a gloss and a show to the world. But here that philo- sophy is condemned which repugneth the word and gospel of God, for so far forth as philosophy will, as a handmaid, wait and attend on the word of God, to further the ministers, so long it is commendable, and a good help to further the ministers in the word of God. But whenas philosoph}' doth rise up to go baud in hand, or as Hagar to her mistress, to go before, the word of God, then it is to be condemned, and cast out. And the reason that philosophy is to be taken heed of is, by reason that there is deceit in it, as we see in natural philosophy, that ex nihilo nihil fit, of nothing nothing is made. This is contrary to the word of God. Again, in moral philosophy, they say 34 CARTWRIGHT ON THE COLOSSIANS. [Chap. II. that if there he not free will, why should there be punishment? But this is to be taken heed of; this condemneth them which, to excuse their mingling of the word with philosophy, they say they do but as the children of Israel did, which rob Egypt of her jewels ; or be as Moses, who was skilful in all the learning of Egypt, as the schoolmen, papists and others, do. But they do nothing but rob them of their botches and boUs. The __reason that philosophy doth deceive, is because it cometh from the brains and invention of men. Another thing the apostle willeth them to take heed of is, of the elements of the world, which were the traditions of God ; for, might they say, if you will not have us to deal with the inventions of men, will ye deny that we should use the decrees of God, as the traditions of the law ? Here we see whom the apostle had to do withal, viz. such as joined with the gospel the inventions of men and philosophy, and the ceremonies of the law. The same do we deal withal, viz. the papists ; for, though they confess Chi-ist, &c., yet, because they join the traditions of men and ceremonies which the gospel will not admit, therefore we are not to join with them, but to oppose them, as the apostle did. The reason why the apostle sheweth they should not be bound unto the traditions of the law : because the ceremonies of the law are the elements, as it were the A B C, wherein children are to be taught. Now it is no point of a good scholar to be always in the A B C, so we must not always be babes iu Christianity, for those were the shadows of that truth which now is, and therefore these are the days of restauration and perfection. Now then, if we must not have these ceremonies which God hath appointed, but that Christ must be preached simply and barely without ceremonies, much less are we to use the traditions and ceremonies of men, which the papists' religion doth wholly consist of. Indeed, there is a doctrine in the ceremonies of the law which is perpetual, but the ceremonies them- selves are at an end. Persuading them not to be carried away by false doctrine, he sheweth particularly what, viz., philo- sophy, and the elements, and in sum whatsoever is not according to Christ. Now he rendereth the rea- sons why they should take hi^oJ ; iirst, because they should be made a prey. To whom ? First, To those that deceived them. Secondly, then, to Satan ; and therefore they had need to watch, for if a man fear his house shall be robbed, will he not watch ■? Then much more ought we to take heed and watch, lest we be a prey to these enemies. For as when the Romans in triumph, having their captives, led them at their chariots' tails, so, if we be deceived, we are led at the tails of those, yea, of the devil himself; and as om- Saviour saith, John x., the thief Cometh to make a spoil. Another reason to be wary, because they are not according to Christ. Doct. Here we may know what an error and false doctrine is : if it take anything from Christ, and do not attribute all sufficiency unto Christ, for Christ is our teacher, priest, and king ; if he be our only teacher, then we must have nothing but that which he teacheth us, for he teacheth to his church the whole will of his Father. And therefore we may know the papists are deceivers, which bring in traditions not according to Christ. Again, Christ is our priest ; and therefore as it was the office of the priest to offer sacrifice, so Christ offered himself a sacrifice for our sins ; he that bringeth in any other sacrificer is contraiy to Christ. Another office of the priest is to pray for the people, and therefore they that bring in any other intercessor is contrary to Christ. Again, it is the office of Christ to be king over his church, to command and give laws, and therefore the doctrine of the pope to be the head of the church, to give laws, to rule, command, &c., is a false doctrine. The reason why Christ is sufficient is, because the whole Godhead is in our Saviour Christ, yea, the God- head of our Saviour Christ is really in Christ, and therefore he is only able to furnish us of all ; and therefore we need not any points of philosophy, or any ceremonies of the law, to give supply. Here the apostle dealeth as a good teacher, that there being a controversy between the false prophets and him, they allege one thing, he allegeth another. Now, to confute them, he taketh a third thing wherein both agreed. So he doth also to the Athenians ; for if he had alleged the prophets, they would have made a mock of him, and therefore he taketh one of their own poets. This is to be practised of the ministers of the word. Here, then, the apostle proveth that we are accom- plished in Christ, for he is made unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. i. 30 ; and therefore he is our whole accomplishment. What, then, need we to seek for any more or any other portion ? And therefore David saith, Ps. xvi., ' God is my lot, my portion, and inheritance.' Now, if any be asked, if they will have an inherit- ance, will they not have it in a fair gi-onnd ? they will say yea. Then seek it in Christ. This, then, over- th'roweth the going to saints or angels, to Peter or the Virgin. For though it were true that go to Peter thou shalt not lose, if to the Virgin thou shall not lose, which yet is most false, for they cannot help us, but though it were so, that wo might have one piece in one, another in another, should we not rather go to Christ, where all our inheritance is laid together'? Listly, he is above all principalities, viz., howsoever in his base estate he humbled himself underneath the ancels, yet he is the head of them all, and above all au'^els and archangels, so that none of them are able to cross his will, or control him in his kingdom. 444 Ver. ll-i:}.] SliRMON XVII. 35 SEllMON XVII. Ill whom also ye am ciicuimtsed u-illt ciivuiiicuion made uitlioid liaiuls, by piiltiti;/ off the sinful hoihj of the Jh'sh through the cirftiiiuision of Christ ; in that ye are buried vilh him through baptism, in whom ye are also raised up together, through the faith of the operation of God, which raised him from the dead. And ye, nhich were dead in sins and in the iincirnitncision o/ your Jicsh, hath he quickened together with him, forgicing you all your tiespusses. — Col. II. 11-13. TXTE have heard of the graces in our Saviour Christ, T T of the fulness, perfection, and abundance of them, and likewise the apostle entoreth into this, that all fulness of graces are in him; so thej' are in him, not for himself, but for us. And therefore the apostle proceedelh in the argument and in that point still, as if the apostle should say. Ye have heard, &c. Having all fulness and sufficiency in him, it fol- loweth that you have that in him you seek out of him, which is the circumcision of the fore-skin, who was circumcised not for himself but for you ; and in him you have a more excellent circumcision than that you so greedily pursue. For that is made with the bodily hand of man, which can go no further than to the flesh ; whereas your circumcision is made by the finger of God, which eulereth into the heart, whereof one fruit is the putting oil' of the w hole body and mass of sin, which riseth and buddeth from the carnal cor- ruption of original sin, ver. 11. Where if you reply that Abraham and other the godly patriarchs and fathers under the law had this circumcision of the heart, and yet notwithstanding received the outwai'd cutting of the foreskin for a seal of that inward circumcision, I gi-ant ; and therefore you have, for an outward seal of your inward cutting and purging of the corruption, the sacrament of baptism, a seal that with Christ you are buried to sin, that sin is truly mortified and deaded in you, that it should no more reigu over you, nor you should live unto it. Another liuit also of this circumcision, whereof baptism is a seal, is that with Christ you are raised up unto newness of life, through faith, which God hath wrought in you by the same almighty power whereby he hath raised Christ from the dead, ver. 12. And no marvel if you have need of the same power to quicken you which the Father 4^clared in the raising up of his Son, seeing you also were dead in sins, shadowed and set forth by the circumcision of the flesh, and are quickened together with him, in having all your sins forgiven you, ver. 13. The sum is a more special declaration of the ful- ness and accomplishment wo have in Christ. The parts are, that in Christ wo have circumcision inward of the heart, with the outward sign thereof, bocause we have sauctification and justification. Sum : That the Colossians and Christians have no need of the circumcision which was in times past, and therefore we are to consider of, 445 First, The sacrament of circumcision to God's children in times past, and of baptism under the gospel. Secondly, Of the notable fruits and benefits sealed to ns in these sacraments. Here we are to consider of the order of the apostle, according to the custom of the Scripture. For the Scripture useth to set the handling of those last which were named first, and the handling of those things first which were named last ; and, therefore, the apostle having spoken of and named philosophy first, and then of the rudiments and ceremonies, he first speaketh against the ceremonies of the law, and because circumcision was most stood upon and chiefly regarded, therefore the apostle doth speak of cir- cumcision. For circumcision was especially commended in the law, as that which was performed by all, and was ap- pointed as a badge under the law to distinguish the church of God from the world ; and therefore they that were not circumcised were abominable, as Moses was in danger for his son uncircumcised, Exod. iv. 24. Again, because the circumcision was four hundred years before the law was, and therefore they thought it should not be a'jolished with the law. But the apostle answereth that we ai'e and need not to be circumcised, because Christ was circumcised for us, having no cause for himself to be circumcised. Now circumcision is a note of pollution, but we are cleansed in Christ. And a man is not to be circumcised twice, but once we are circumcised in Christ, and therefore need not to be circumcised again. Further, we have baptism instead of circumcision, and therefore it is not belonging unto us. Again, he makcth two kinds of circumcisions, out- ward and inward. The inward is the circumcision of the heart : ' The Lord circumciseth the heart,' &c., Deut. s. 31. And therefore the Israelites bragged of this, that they were the circumcised of the Lord : this is our boasting that the apostle saith, ' We are glad of this, that the hardness of our heart is taken away, our rejoicing is the circumcision of the heart.' ■ So also there is two sorts of baptisms, for which cause the apostle saith, Heb. vi., ' Among the prin- ciples of rehgion, wherein everyone is to be instructed,' nameth the doctrine of baptisms, i.e. inward and outward, for as the circumcision was inward and out- ward. Aud therefore it is that Stephen, according aa the prophets used, upbraided them. Acts vii., ' O ye 36 CAUTWRIGHT ON THE COLOSSIANS. [Chap. II. Btiff-necked and uncircumcised,' because though they were circnmcised in Lody, yet not in heart. It were a strange thing if a man should say, men now that have come to baptism, that they are un- baptized, and to those that come ordinarily to the sacrament of the Lord's supper, that they never re- ceived it, and to those that come to hear the word and prayer, that they never did it, viz. they never effectually did it, in regard that they have not done it in heart, in that they have not forsaken their un- cleanness and looseness of life. Nay, rather, it may be said of them that they have received the sacraments as seals of condemnation, and the word as a testimony of their judgment, and prayed to pull the vengeance of God upon their heads. And therefore we are to look that as they have the outward, so we labour and feel to have the hand of God inwardly in reforming us, and renewing us, and working grace in our hearts. The fruit of circumcision and baptism is the putting off the body of sin. It is the use of the Scripture to compare sin to lilthy garments or nakedness : Rev. iii., ' Buy of me garments to cover thy nakedness.' So it is with us, that if we have not the righteousness of Christ, we are naked, or else clothed with the rags of sin. And therefore as men are ashamed to come into the presence of others naked or in filthy rags, — for as Joseph might not come before the king before his prison clothes were taken off, Gen. xli. 14, — and are we not to be much more ashamed to come into the presence of the Lord in our sins, which are far more loathsome to God than any filthy rags to man ? Again, our state of Christianity is compared to a race, 1 Cor. ix., which was used among the Romans, where in their exercises, to the end they might be more light to run the race better, or to do any other exercises, they used to put off their clothes, so far as with honesty they might, that they should be no burden or hindrance unto them ; even so, sin being a greater burden than any clothes to hinder our race, is to be cast off'. By flesh the apostle meaneth the natural and origi- nal corruption, viz. the proneness and readiness to all naughtiness, and untowardness, and unfitness to any- thing that is good. And by the body is meant the fruit of it. By flesh is not meant that the creature itself is this filthiness, for that is a creature (for then Christ's flesh could not be pure) but it is meant the spiritual cor- ruption and infection m the body and soul joined to- gether. In that sin is called the body of sin, it noteth that every one hath in him, or about him, a body of sin ; so that look how many members of the body every man hath, and how many powers of the soul, so many instruments of sin, it noteth that whatsoever part or faculty is in a man naturally, is nothing but a lump of sin : his hand a hand of sin, his foot, eye, &c. Therefore, chap, iii., mortify your earthly members of sin, filthiness, uncleanness, noting that until our members be mortified and renewed, they are members of sin and uncleanness, yea, they are ' weapons of un- righteousness,' Rom. vi. 13, which until they be parged and cleansed, tend only to the hurt either of ourselves or others. Here, then, we may know that we are truly baptized, and have the true circumcision of our Saviom- Christ, if we daily labour more and more to cut oft' the mem- bers of sin in ourselves ; whereas if we continue in sin, and go on more and more in our sins after baptism, then we may assure ourselves we have no part in Christ, and our baptism is not profitable. (->bj. Then the apostle answers a privy objection. Why, had not Abraham and the rest the circumcision of the heart before the circumcision of the body, and yet it was needful for them to have the circumcision of the body, as being the seal of the other ? Why, then, should not we be circumcised ? Am. True, they had the inward circumcision before, and the outward circumcision after, yet we need not the outward, for baptism sealeth that to us, which cir- cumcision did to them ; for there is but one seal of it. Now they had outward circumcision, and ye have bap- tism, and need but one seal, for baptism doth suffi- ciently assure you of the inward cu'cumcision. Ye are buried irilh him in biiptisiii. Not that bap- tism doth it, but baptism is the seal of our burying with Christ ; for the properties of the thing signified, is often given to the seal, as in the Lord's supper the name of the sign, bread and wine, is given to the thing signified, which is the body and blood of Christ. And baptism is called the washing awa}' of sins, for as water washeth the filthiness of the body, so doth the blood of Christ, signified by the water, wash away our sins. So here to be buried is given to baptism, which is only the work of the Spirit of God by faith in Christ, which doth bury sin in us. Baptism doth represent our burial unto sin, because though it be not utterly killed so long as we live, yet it is weakened. In the Rom. vi. it is said that we are dead, buried, and raised up in baptism, viz. baptism sealeth all these unto us. But it is to be observed, that he maketh choice of the burial only, rather than the death, to signify the truth and assurance of our mortification, that our mortification is certain, true, and without all dissimu- lation ; it is indeed a hatred of sin. For as men may seem to be dead, which are not so indeed, but if they be dead and covered, then we are assured they are dead indeed, so true mortification is here signified to be a true hatred of sin. And that was in times past notably set forth by the custom in the primitive church, their descending into the water, which signifieth death to sin, and remain- ing in the water, their burying to sin, and their rising out of the water, risine to righteousness. So that 446 Ver. 14-17.] SERMON XVIir. 37 here is shewed what ought to be true mortification. For there may be some in a swoon or trance, which seem to be dead, and yet revive again, so there are many that think themselves dead to sin, if they can abstain from some sin they have used before, and do some good things they did not before, yet it doth not follow that they are therefore mortified ; for they may do it for some sinister cause, for hope of gain, &c., and after fall to it again ; and therefore it is necessary that there be a burying, viz. that for conscience to God, for the fear of God, and love of him, that he hath been merciful unto us, we mortify sin and walk in holiness of life, to continue in it, which mortification importeth. For he that continueth in mortifying sin, he only is truly mortified ; therefore. Acts xiv. 21, [theyj strengthened the disciples and exhorted them to ' con- tinue.' Poet. Here also we learn that baptism is the same to us that circumcision was to the people of God un- der the law, ver. 1 ; where we have to confute the wretched opinion of the Anabaptists, which will not have any baptized before they come to yenrs of dis- cretion ; but if they under the law "werCj circumcised under age, then now we may baptize under the gospel them that are infant?. Again, in the parents, if one be faithful, their children are holy, 1 Cor. vii. 14, and much more both being holy, sanctify their children, therefore, to be baptized. (ilij. But it is said that the apostles baptized ; it is said they baptized households, but no mention is made of children, they are not named. .Ins. Could they baptize whole households, and not baptize children ? Again, in that baptism is the same to us that circumcision was to the Jews, why should not our children be baptized, as theirs were circum- cised ■? This doctrine serves also against the papists, that think that children nnbaptized are damned. But that cannot be, because there was no such thing to be feared of those that died before circumcision, being the eighth day ; for we see the Lord commanded that circumcision should not be before the eighth day, to the end that the children should bo strong to abide the great smart of the wounds. Now if as many chil- dren as died should be condemned, the Lord should have provided ill for his people, that for a small tem- porary commodity would deprive them of everlasting life, 2 Sam. xii. 16-23. David before his son died, he had fasted and lain on the ground ; after he heard that he was dead, he rose up, and washed his face, and shewed himself comfortable, and did make profession that he should ' go to him ;' whereby it is evident he was persuaded he was in peace, whereas we see that he mourned for his son Absalom, whom he loved as dearly, because he feared his condemnation, for that he had lived and died wickedly. Again, if the children be nnbaptized, it is not theirs but their parents' sin ; and should it be condemned for the parents' cause ? Again, not the want, but the despising and con- temning of the sacrament is dangerous. Gen. xvii. ; and therefore they only that were despisers of the circumcision were to be cut off. Dent. xvi. Now tho children cannot despise it, and if any despise it, it is the parents. Besides, the sacraments are notes of our salvation ; and that salvation doth not depend upon them, but upon God's favour and free election before all worlds. We have heard of the benefits we have in Christ through baptism, to be the dying unto sin and in sanctification. The last benefit we have in baptism is the quickening of us in Christ, which is the forgive- ness of sin and justification. And therefore seeing we have both this justification, and all sanctification and dying unto sin, sealed to us in baptism, it appears therefore that all the parts of our reconciliation are sealed to us by baptism. SERMON XVIII. And piittiiiff nut the haiul-irritiufl of ordinances that was a(/ain.il us, u-hich teas contrail/ to us, he even took it out of tlie u-aij, and fnstrneil it upon the cross ; and hath spoiled the principalities and powers, and hath made a show of them openly, and hath triumphed over them in the same cross. Let no man therefore condemn you in meat, and drink, or in respect of any holiday, or of the new-moon, or of the sabhath-duys ; which are hut a shadow of things to come; but the body is in Christ. — CoL. II. 14-17. "ITTE have heard how the apostle doth propound to y V himself to refute two errors : one of vain phi- losophy, which appeared to men to be wisdom, but not tnie wisdom. The other was that the Colossians had crept in among them, such which held the necessity of cere- monies. We have heard how the apostle, amongst other ceremonies which he confutoth, beginneth at the ceremonv of circumcision, which confutation he '447 having entered upon, proceedeth in confuting the use of the other ceremonies, as eating of meats, drinks, &c. As by his death he hath gotten us forgiveness of our sins, so by the same he hath blotted out the hand- writing, which was a witness of our sins as of a debt, wherein we stood bound to God ; which hand- writing standcth in the rites and ceremonies of the law, which by his death is not only blotted out, by the same nails wherewith his blessed hands and feet were nailed to 38 CAKTWRIGHT ON THE COLOSSIANS. [Chap. IL the cross, this as it were was nailed thorough and can- celled, yer 14. Neither is it marvel if by his cross these ceremonies are done away, seeing upon the same cross he spoiled the devil, and all the power and host of hell, and having disarmed them, he made open show of them, triumphing upon them in his cross, wherein they thought to have utterly vanquished and overcome him, ver. 15. Wherefore, as by this means circumcision is taken away, so is likewise taken away all diflference of meats and days, ver. 16. Therefore as in Christ no man ought to condemn you for the use of any meat or drink, or in respect of a feast day, whether it be new-moon or the three solemn Sabbaths, so if any man, either ignorantly or maliciously, condemn you, you shall not need to fear their judgment, considering that these things were but shadows, which have no more place, Christ the bodj' being come, ver. 17. The sum is, the doing away of all the ceremonies of the law by the death of Christ, and therefore of these, which the Colossians erroneously retained. The parts are the effect of Christ's death in all the ceremonies of the law ; and the application of that effect to the present errors of the Colossians. The purpose of the apostle is that because that the ceremonies of the law generally are done away by the death of our Saviour Christ, that therefore the cere- monies, which the Colossians made conscience of, are done away. Here we are to note, first, the power of the death of our Saviour Christ in taking away ceremonies ; secondly, the applying of that effectually to the particular estate of the Colossians, that they were in by reason of false teachers. ' For the first, the use of ceremonies of the law were divers : 1. To make a partition wall and separation between Jews and Gentiles, that neither should come one to other, till it should be taken away. 2. Another use' in them was to train up the Jews, being children, in the principles of religion. Another use here mentioned, that they were a hand- writing, testimony, and a witness unto the people of their sins, that they were bound unto God. For what meaneth their manifold washings, but that they were exceedingly filthy, and loathsome in the sight of God. And what was the killing of the beasts and sacrifices, but to confess that themselves were worthy to be slain by reason of their sins ? Fur- ther, their circumcision, which they bragged so of, did note the uncleanness of the whole man, because out of that part came the seed, which proceeded from every part of a man, and therefore all these were testimonies of the wrath of God due to them. But the benefit we have in our Saviour : 1, our sins are taken away ; 2, the hand- writing is not only blotted out but cancelled, for the same nails that went through his hands, pierced the hand-writing and cere- monies. And therefore what injuries should we do to our- selves, and what injury to our Saviour Christ's death, if we should hold the necessity of them. For what is he that, having the debt paid, will not labour by all means to have the writing cancelled ? Kow, it were a far more foolish thing if the debtor, when he had payed the debt, would desire his creditor to keep the bill still. And this was not only the sin of the Jews, but now it is the fault of them, and far greater, which will have ceremonies in the church, not God's, but man's cere- monies, which are far worse.* So that here, see the difference of believers under the gospel and law. For, howsoever the death of Christ was effectual to them, while the law stood, yet the obligation and writing was in God's hand. OIjJ. Why, then, was the hand-writing in the band of God ? Alls. It was in the hand of the good credi- tors, and it was by God's will that it should be so, to keep them under ; but now it is his will that they should be taken away, and therefore it is a fearful thing in us, that when God would have it taken away, we will have it remain still in his hand. Here we see that the children of God may have assu- rance of everlasting life, and their hope is a certain hope, contrary to the papists, which make it doubtful according to our common speech. But the apostle saith, Kom. v. 5, ' our hope cannot bo confounded.' The certainty of this hope the apostle proveth both by that our sins are forgiven, and the debt bill is put out. Another reason the apostle rendereth, is for that our Saviour Christ hath vanquished the devil, the prince of devils, called powers and principalities, Eph. ii. 2, for they were created strong and have not lost much of their strength. This is taught by our Saviour Christ, Mat. xii., the strong man, that is, the devil, keepeth the house till a stronger cometh, which is our Saviour Christ. When our Saviour was upon the cross, the devil assaulted him most strongly ; for at his first entering into his ministry, the devil temj^ted him sore. Mat. iv. ; though he left him for a time, yet he came to him again ; but especially he used all his strength to torment our Saviour Christ upon the cross, when the wrath of God was upon him ; that occasion he took to vex our Saviour as much as he could, which in the 22d Psalm, which is the psalm of the passion of our Saviour Christ, the devil is compared to dogs, to bulls of Basan, which tore his hands and feet, and compared also to lions and to unicorns, so cruelly did they use him. And yet whereas they thought to have triumphed over him, even in the very cross he spoiled them, and overcame them, and triumphed over them, and led them captives. * He means (I take it), such ceremonies as are urgeJ as necessary, and pirfs of God's worship. 448 Ver. 18, 19.] SERJION XIX. 39 And therefore wo see there is no cause wo should bo ashamed of our Saviour Christ, seeing ho hath overcomo, and we are conquerors in him, and there- fore to boast in that, as the apostle saith, 1 Cor. xv., ' Death whore is th v sting ? Hell where is thy victory ? ' And this is matter of comfort, that we are to deal with one that is mastered and conquered already, with one that is a coward, and therefore, ' if we resist him, he will lly,' James iv. 7, but if we give place to him, then he will use us and torment us as a tyrant. And therefore wo are to take courage over him, being thus overcome by our Saviour Christ. For as the victory, which David had over Goliah, was for all the people of God, so is the victory of our Saviour not for him- self, but for ns. Thus much for the taking away of the ceremonies by our Saviour Christ. The application of this doc- trine to the Colossiaus followeth. Doct. The office of a good minister is not only to deliver the doctrine generally, for then the Colossians had gone away without comfort, but he must applj- it particularly. And as it teacheth ministers to deliver and apph' particularly ; so the people are to learn that they must be content to hear of particulars, as of the general ; for will they say, let the minister teach I of adultery, but let him not speak of me, but Nathan I said to David, ' Thou art the man,' 2 Sam. xii. 7. Let no man jiidije ynu, i. c. if any man take this boldness to condemn you for eating of those things, doing those things, let it not grieve you. | The meats which were forbidden by the law were those which did not chew the cud, or which chewing it had not cloven feet, &c. But now by the gospel those thing are left to our liberty, for if the word of God do teach us we may eat it, then we are to eat it, so it be with thanksgiving, 1 Tim. iv. 5. For now to the clean all things are clean, Titus i. 15, Rom. xiv. 20. And though this liberty bo loft us, which was bought by our Saviour Christ, yet it doth not take away authority from magistrates, for navigation, or by reason of want, to abstain from some meats at certain times in the year. For the feasts and new-moon. In the new-moon tho Lord had commanded, in regard of the benefit which God gave by tho lights, they should have feasts. Sabbaths. There were three great feasts in tho year : first, at Easter, when came their corn in, wherein God commanded them to celebrate a feast of thankfulness, and therein wns the passover celebrated. Pentecost was at that time of the year, that the fruit of the vines were gathered. Tho third feast was of tabernacles, when all fruits were gathered in. This is not meant of the Lord's Sabbaths, for it is said Sabbalhs not Sabbath. Again, the Lord's day was never no ceremony, for it was before all cere- monies, oven in the beginning of tho world, before there was need of Christ. And therefore the Sabbath day here is not meant ; but it is yet to be kept wholly, and holily unto tho Lord. Again, our Saviour Christ, prophesying of the things that should come to pass forty years after his death, willoth them to pr.iy that their flight should not come, as in winter, so not on the Sabbath day. Mat. xxiv. 20, whereby the Lord's exercises should be hindered, which might increase their gi-ief. Last reason ; because these were shadows, and therefore to cease now the body was come. For om* Saviour Christ was the body, and therefore what a madness is it in men, that being desirous to look upon one, had rather to look upon his shadow, than upon tho person himself? SEEM ON XIX. Lei no man at his pleasure bear rule over ijnu by humbleness of mind and uorshippinf/ of angels, adrancing himself in those things which he never saw, rasiily puffed up with his fleshly tnind ; and holdelh not the head, uhereof all the body, furnished and knit together by joints and bands, increaseth with the increasing of God. — Col. n. 18, 19. OF the false doctrine that the Colossians were be- witched withal and infected by false teachers, there were two kinds : one which came of tho inven- tions of the brain and \\its of men ; the other were those ceremonies which were once God's ordinances, enjoined by Mofes, as tho ceremonies of tho law. And first we have heard how the apostle hath confuted those errors, which were concerning the maintaining the ceremonies of the law ; now he settcth himself to confute those errors which were of men's invention. As if he said, Having spoken of the eUments of the world, which are the ceremonies of the la v, I come now to the 4-1 y vain philosophy 1 gave you warning of. Against tho which observe this rule : First, that you give no man, of what show soever, this power over you, that for his own lust, in matters pertaining to God, he usurp authority, howsoever the doctrine ho brings carry a show of humility. As for example, those that teach the worship of angels as means to come the more easily unto Christ ; in which thing, what do they else but thrust themselves into things which they never knew, only 'grounded upon a proud conceit of their fleshly mind, notwithstanding their great pretence of humility, ver. 18. WLich error ou^ht £0 micL the more to be ab- 40 CAKTWKIGHT ON THE COLOSSIANS. [Chap. II. horred, as they that are infected with it do not (in deed, whatsoever they do in word) hold Christ fast, which is the head of his church, Eph. iv., of whom the whole body, as it were by joints and bands being furnished and compact together, is both nourished and increased with that increase which God both alloweth and is giver of, ver. 19. The sum is, to condemn the doctrine of men's brains. The parts are, against doctrines of men's brains, namely, the worshipping of angels ; and the reason against them. The sum, then, is, to set forth unto us how they ought to beware of the doctrine of men, taught by men's own heads, as namely the doctrine of worship- ping of angels, which is set for all others. First, Of the errors, which was among the Colos- sians, which they were infected withal. Secondly, The reasons which the apostle useth to overthrow, knock in pieces, grind to powder this and all other such errors. First, For the worshipping of angels; we are, 1, to know that God only is to be worshipped ; that is, with a religious kind of honour and worship. In- deed, there is an honour and worship given to magis- trates and superiors, but that is a civil honour. And therefore. Dent, vi., ' Thou shalt worship the Lord thy God,' and not other idol gods. And on that our Saviour Christ gathereth this conclusion. Mat. iv. 10, ' Thou shalt serve the Lord alone.' A manifest example of this we see, Eev. xxii. 8, 9. Saint John being a worthy servant of God, who, when the angel which God sent unto him had shewed him such glorious and excellent things, being ravished there- with, fell down and worshipped the angel. But the angel, being moved, saith, Beware, take heed : he cuts short his speech as those that are moved with anything. And he giveth him a reason why he should not, for, saith he, ' I am thy fellow-servant ; ' for though my message be glorious, yet I am appointed of God to do it, and am his servant. Heb. i. 14, the angels are ministering spirits to serve, as the sun, moon, and stars ; for as the angels are ministers to serve Christ, so they are to his servants, being one with him, and therefore we are not to serve them. (ilij. Whereas we see ofl times of angels that ap- peared, as in the book of the Judges, the angel that appeared to Samson's mother and father. Judges xiii. 15, 16, 23, when they willed him to stay that they might worship him, he bid them ; and so in other places, therefore, it may seem angels are to be worshipped. Ans. But that doth not follow ; for we are to con- sider that where any angel was to be worshipped, it was the Angel of the covenant, Mai. iii. 2, the Son of God ; who, though he took upon him a body to execute the function he was sent to do by his Father, which body he presently left off, yet he appeared to the end that he might signify that he was afterward indeed to come, to take our nature, and to unite it unto him. And he was to be worshipped, being not a created angel. But for the other angels, they are not to be prayed unto ; contrary to the papists, who wretchedly abuse these places of Scripture. And if the angels may not, much less can or ought the saints to be prayed unto. And if any, the angels rather, who attend upon the saints of God to their good, but the saints know not our estate, and there- fore can help us much less. And therefore Elijah saith to Elisha, 2 Kings ii. 9, being to be taken away. Hast thou anything I should do for thee ? tell it me now, for after I cannot do thee any good. And a further reason why they are not to be prayed unto, nor the angels neither, because they understand not our hearts : for we cannot express our own hearts, as Hannah could not express her grief, 1 Sam. i. The Spirit of God only doth understand, 1 Cor. ii. 11. The reasons the apostle useth. 1. 'Let no man,' saith he, ' take that authority over you, and judge over you.' 'Where he taketh the similitude alluding to the custom of the Romans, who in the sports of running, &c., had judges of the game, ond whomsoever they judged to be worthy had the garland. But saith he, ' Let no man be judge in your faith,' neither stand upon any man's judgment to believe that they say ; for there is no man judge or lord over a man's faith: 2 Cor. i. 24, 'We are not lords over "your faith.' This the apostle rebuketh the Corinthians, 2 Cor. xi. 20, for that they suffered themselves to be buffeted by the false prophets, viz., to become ser- vants unto them in their souls, as to be bound to whatsoever they said or taught, and so also became to be servants unto them in their bodies. So was it in the time of popery, when every Sir John Lack-Latin, whatsoever he said, all was believed. So is it in those that will yield unto the judgments and opinions of men in an error, which is to admit a judge into the church of God, whereas there is none but Christ alone : James iv. 12, ' There is one law-giver, which is able to save and destroy.' And therefore we are not to take man's authority in the word of God and matters of religion, but to examine his doctrine, as the men of Berea did. Acts xvii. 11. And therefore let no man take that authority, as to desire to have his word stand in matters of religion, neither are we to give this authority to any. Here further the apostle taketh away their objec- tion, which come (they say) in humility, they would not presume to come directly unto Christ, but by the angels, as unto a prince wo will go by the servant. AVas not this a great humility and meekness, not to presume to come unto Christ rashly ? But under this show the flesh doth mask. Doct. Here we see that we have heard before, that under the show of truth and godliness ofttimes come fearful and dangerous errors ; and errors ofttimes have a fairer show than truth itself, as the bait, that seemeth to the fish to be good meat. 450 I Ver. 20-23.] SEHMON XX. 41 And be it that it bo humilit}*, jct is it but a blind hnmility, which is broken out without the light of the word. Doct. That whatsoever hath not the word of God, and is not grounded on the word, though never so humble, it is ignorance, Horn. viii. W, 23. If not grounded on the law and the prophets, it is sin. This is one argument. Another is, that this is not humility, but an in- tolerable pride and arrogancy. For what an arro- gancy is this, that a mortal man will take upon him to talk of that he never heard of, of the word of God ? Again, what a wretched arrogancy is it for a mortal man to resist and contradict the ordinance of God ? For as there is but one God, so there is but ' one Mediator,' 1 Tim. ii. 5, and if they will have more they must have more gods. This is the apostle's reason. For there can be no mediator between God and us but Christ alone ; for he is most fit to be a day's man, that can best agree with both the parties. And who can bo better than our Saviour Christ ? for he communicateth with God in his Godhead, which saints and angels do not ; and he hath greater communication with us in his manhood than the saints, for he is our head. This the apostle hath a notable place for, llom. viii. If there bo another mediator and intercessor, then there is another hath died for us, and another sitteth at the right hand of God. To return to their pride. To make another media- tor is nothing but a proud thing. For is it not a great pride to do contrary to the commandment of God? Peter, John xiii., when our Saviour would have washed his feet, he would not, but denied again and again ; which, though it seemed an humility, yet it was great pride, not to obey the commandment of his Master. A greater reason he allegeth, ver. 19, because they held not the head. All errors are dangerous, but this is most dangerous of all, to take away the head, as which take away our Saviour Christ. And therefore the apostle Peter saith, 2 Peter ii. 1, in the latter days shall come such as shall teach pernicious heresies, denying the Lord. For as it is in the hurts of the body, those hurts, though small, yet being in the vital parts, as brain, heart. Sec, do cost the life, whereas other great wounds will not ; so it is in re- ligion ; some errors do not hurt the life of the soul, but those that are against the head points of religion kill the life of their salvation. WTiatsoover doth overthrow the foundation doth overthrow salvation ; as in popery, idolatry, and wor- shipping, &c., making another head of the church. And, unless it be of the Godhead, all their doctrine is not only errors, but a clean apostasy, for they corrupt all other points. Indeed, there be errors, if they held only and none else, as free-will, kc, they might be saved ; but if they come to this, as to hold worshipping angels, &c., overthrowing the founda- tion, they exclude themselves. Christ he is the only head of the church, which conveyeth life to all his parts, and to appoint worship to any other is to take him away. This overthroweth the papists, that will have the pope to be the ministerial head, which is a foolish thing ; for as the head is the highest, so is our Saviour Christ alone, therefore not the pope. Again, the head giveth hfe and motion to all the body, which our Saviour only doth, the pope cannot. Again, in that they say the pope is a ministerial head ; but our Saviour Christ needeth none, being present by his Spirit to the end of the world, Mif. sxviii., giving directions to the church. And the apostle, shewing that our Saviour is the head of the church, describeth it to be tied, as the members of the body to the head, so the church to Christ. Again, our Sanour is the head of the church, to convey life and sustenance to all the members. And he giveth nourishment not to all alike, but to some more, some less, as they need ; for the greater mem- bers have more need of succours and relief. Doct. Not to envy those that have more than we ; for if the Lord hath bestowed more on them, it is for our good. Again, in regard that the members are rnembers of one body, and agree with the head, we learn, That if we be the members of Christ, and joined unto Christ by faith, we must be joined together one to another. For as when there is a member out of joint all the other are gi-ieved ; so if we be not joined in heart, it sheweth that we are not right in Christ. Our unity must be in Christ only. ' Oh how good and how pleasant a thing is it for brethren to hve in unity,' Ps. cxxxiii. ; where we see, if wo be joined together in Christ, we shall be partakers of all the graces of God, which, being poured out upon Christ, shall descend as the oil which was poured on the head of Aaron, which came even to his skirts. And as the dew of Heimon waterelh the valleys, so shall it be with us. The bond whereby we are to be joined one to another is love, which is the bond of perfec- tion, Eph. iv. SERMON XX. Wherefore, if ye be dead uitli Christ from the ordinances of the world, xrhij, as though ye lived in the uoild, are ye burdened with traditions {as touch not, taste not, handle not: vhich all perish uith the using), and are after 451 Gg 42 CARTWRIGHT ON THE COLOSSIANS. [Chap. II. the commandments and doctrines of men / Which thimjs have indeed a shoic of wisdom in vohmtanj religion, and humbleness of mind, and in not sparinr/ tlie body; neither have they it in any estimation to satisfy the fe^h.—Coh. n. 20-23. THEEE were among the Colossians two sorts of false doctrines, under covert, brought in among them : one, of the ceremonies of the law, which now were taken away ; the other, of the inventions of man's brain. Of the first, viz., of the circumcision, and Sabbaths, we have heard, and of the use of them now overthrown. For the other, which had a vain show of wisdom, we have heard, on the worshipping of angels, that though it have a show, yet hath it no wisdom at all in it. Now he proceedeth to other devices and corruptions, which were crept in among them, in regard of which the apostle speaketh after this sort. Now seeing you are dead with Christ, by whose death you are delivered from the ceremonies of God's own law, wherewith, as with certain rudiments, the people of the Jews were trained to further perfection, which now they have attained unto, in the doctrine of the gospel, why, as though you lived still in the ■world, do you suffer yourselves to be charged with the ceremonies of the world ? ver. 20. I say that which you and your false teachers say. Touch not such a thing, taste not such a meat, handle not such a one, ver. 21. All which things, seeing that through the use of them they are consumed, have no strength to life everlasting, especially being nothing but the doctrines and commandments of men, ver. 22. I deny ilot but that they have a colour and show of wisdom, partly in that in them there is a worship over and above that which God hath commanded, to ■whom no service is sufficient which we can do ; partly through a kind of humility, and partly in a hard usage of the body, which yet are of no price, seeing they are of things wherewith the flesh is filled, ver. 23. The sum is to set forth unto us a confutation of certain ceremonies intended to be brought in among the Colossians, by certain false teachers. Now here, first, we are to consider of the things and corruptions themselves ; secondly, of the confutation of the cor- ruptions. Corruptions are spoken of generally and particularly: ' Touch not, taste not,' &c. Which, though they be not particularly named, yet they may be conceived well enough, as touching of some bodily things, and tasting of meats. Here we observe, that howsoever men may be dainty of their commodities and of their liberties, and will go to the prince before they will go one whit from them, but come there a false teacher into the pulpit to persuade them from their Christian liberty of meat and drink, they arc easily persuaded unto it, though to their own damage and trouble. As the Jews would easily, to make a calf, be brought to forego their earrings. So that, howsoever these things are dear unto them, yet in manner of religion (or superstition rather) they will spare no cost, as we see in times of popery, and therefore the apostle upbraideth to the Corinthians, that the false prophets could do what they list with them, and tread them under feet ; so that in superstition, and contrary to the service of God, they will part with anything ; in God's service they will not part with a jot. In the particular, the apostle useth a notable figure, bringing in the adversaries themselves speaking, ' Touch not,' &c., to shew how much they had gained of them, and how far they were carried in their superstitions, as not to touch or taste. Where we see the apostle meeteth with that cor- ruption and superstition in popery, as if he had seen it. For we see that none might taste any flesh on Friday, and therefore mothers, if children had tasted it, would have wiped their teeth. And for touching, we see how that none might touch the holy water, and none might touch the host, though indeed it was no sacrament, for there was only the bread, and therefore they must have their gloves on. Howsoever our Saviour himself would sufi'er himself to be handled and touched, and took children in his arms. And this superstition of popery, indeed, did begin within an hundred years of the apostle, as the stories testify, that in three days, nay, sis days, they came to such an abominable superstition that they would not take meat, and if they took any, they would take dry bread, or some unpleasant meat. Nay, further, some to the end they would not take any delight in their meat, they would not eat but riding. And howsoever in those times the abstinence was greater, yet for the latter popery, the profession of this abstinence continued, even amongst those gluttons and tun-bellied monks and friars, which lived in their surfeiting and gluttony. And indeed, until a long time there was no law of fasting, but every one did as he thought good, but after came in the punishment of the papists, that they that eat flesh should be counted lowlers.'* For the confutation of this, the apostle saith, they are dead with the ceremonies of the law. For if those that were once ordained by God, and were profitable for the training up of men to the ser^\-ice of God, were taken away, then much more ought those, that were invented by the device of man, and were never pro- fitable, but rather hurtful. And if those that ■u-ero once holy were rejected, much more ought these, that ■n'ere the profane in- ventions of men, should take no place. And howsoever, indeed, the ceremonies of the law » That is ' Lollards.'— Ed. 452 Ver. 20-23.] SERMON XX. 43 were borne withal for a time, and (as one saith) as an ancient matron gravely and honourably brought unto her grave, and therefore the apostles did bear with them, yet they would never suflbr the ceremonies of the Gentiles to be kept, and rejected them, as being unwortliy of anything, bnt to be cast into a hole. And snch were the ceremonies of the papists, many of them being borrowed from the Gentiles, as the holy waters, &c. And therefore this place is a safficient hammer to batter in pieces all men's ordinances ; for seeing God's ordinances have given place, much more they. A second reason against these ceremonies, is for that those things, which they put holiness iu, did ' perish with the use of them.' For the meats going into the stomach, and after into the draught, as our Saviour speaketh. Mat. xv. 17, the ceremonies about them therefore could do a man's soul no good, for they could not come to any further than the belly, if they come so far, as the holy water doth not. And therefore the apostle saith, Rom. xiv. 17, ' the kingdom of God standeth not in meats and drinks.' And in the Corinthians, they are of no profit, especially being the ordinances of men. Olij. Are not outward things profitable, because they perish with the use '? What say you of the water in baptism, and breadand wine in the Lord's supper ? Are they not for the strengthening of the faith, &c. ? and yet they perish with the use, for if a man do not eat after, they shall not live. Alls. Howsoever they perish, yet they are the com- mandments, not of man, but of God, and therefore he giveth the blessing unto them, which he hath ordained them for ; and therefore they are profitable unto us, to assure us in the mercies of Go J in Christ ; whereas other things, which are men's devices, are not. Ohj. After the apostle meoteth with an objection, which might be made of these ceremonies. 1. We do these things, which indeed are the doctrines of men, but can we do too much unto God ? For when we do anything of our own will, we shall declare oar dutifulness unto God ; for if a servant be commanded to thresh a quarter a day, and he do a quarter and half, shall he bo condemned ? So do we. Alls. This hath but a show of reason and wisdom, whereas there is none ; for why doth the servant more than he is appointed ? It is because his master knoweth not how much he is able to do. But God is infinitely wise, and appointeth every man his task as he is able, and none ought to go beyond, and there- fore, howsoever we may exceed men's commandments, and please them, and do well, yet it is not so with God. Here, then, we see the abominableness of the works of supererogation ; that a man can go beyond the performance of the commandments of God, whereas none is able to perform the least aright, this is a detestable thing. Quest. Another objection ; it is of humility to crouch to these ceremonies, and is it not a good thing to be humble ? Alls. But every humility is not commendable, for, 2 Kings xvi. 7, Ahaz, as wretched a king as ever was, whcnas the king of Israel, and the ten tribes came against him, sendeth to Tiglath-pilcsor, saying to him, ' thy son and servant;' whereas ho was a king as good as the other, and in regard of the profession of God, should have gone before all other. In Isaiah Ivii. 9, it was said to the Jews, ' Thou didst humble thyself unto the grave ; ' whereas they should have humbled themselves to God alone. So in Isaiah ii. 8, 9, it is said, the people of Israel humbled themselves and crouched to the idols, which is an abominable humility and baseness, and a pride in that they rise up against God's commandment. Obj. This is to tame the body by fasting. .4iis. Fasting indeed is a good thing if well used, but so to fast as to dishonour the body, and to disable it to glorify God withal, is to be condemned ; for the body is honoured, when it is kept to be strong and able, cheerfully and thankfully to walk in the service of God. Thus the wretched abuse of the papists in the fast- ings, and Jesuits in whipping themselves, was a detestable thing unto God, as in the priests of Baal. But that humiliation which is by a diligent and care- ful walking and labouring in our calling, to the end that by idleness the body be not puffed up, is a com- mendable humbling and keeping down of the body, but that of the papists was most abominable, seeing they made their whippings and stripes answerable to the passion of onr Saviour Christ. Again, the apostle saith, howsoever they seem, yet, saith he, these are nothing worth. For howsoever, in times of aflliction of the church, and upon special occasions, &c., there be greater need of humiliations, but of these ordinary humiliations, whenas the body is too much kept under, is contrary to that which the Lord requireth. And therefore it is that the apostle blameth Timothy for this, 1 Tim. v. 23, who, though he were an excellent young man, j-et had this in- firmity, that he kept his body too much under, for which cause ho would drink nothing but water. And the last reason is, that these were, for the filling of the flesh, viz., they were but belly-matters appertaining to the flesh, and therefore perishable with the flesh, which hath been spoken of before ; or for the pleasing of man's fleshly mind, therefore to be avoided. 453 44 CABTWRIGHT ON THE COLOSSIANS. [Chap. III. SERMON XXI. Ij ye then be risen tiitit Cluist, seek those tliim/s irliicJt are ahore, where CJirist sittelh at the ri