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Frank A. Bevan, Esq.

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AIRAY ON THE EPISTLE TO THE PHILIPPICS

AND

CARTWPJGHT ON THE EPISTLE TO THE COLOSSIANS.

COUNCIL OF PUBLICATION.

W. LINDSAY ALEXANDER, D.D., Professor of Theology, 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 Biblical Literature and Church History, Reformed

Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh.

REV. THOxMAS SMITH, 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 AIEAY, DOCTOE OF DIVINITY,

AND LATE PROVOST OF QUEEN'S COLLEGE.

EDINBURGH : JAMES NICHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT.

M.DCCC.LXIV.

immm

EDINBURGH :

PRINTED BY JOHN GEEIG AND SON,

OLD PHYSIC GARDENS.

HENRY AIRAY, D.D.

VERY churchyard furnishes proofs how very lightly the work! 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 little light on the long-forgotten Worthy whose
book, after fully two centuries, is for the first time reprinted.

The old Greeks were wont to say, that he was the best shoemaker who, out of the leather
given 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
force, for his book lives. It abides, and he in it holds living 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 upon two or three families of
the name in Westmoreland. First of all, paying 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 Airay
on the north side of the altar. Here is the antique inscription, well worthy of being
printed :

* Athena: Oxonienses, edition by Bliss, Vol. ii. page 177.

HENRY AIRAY, D.D.

POSTERIS

ET iETERNITATI

SACRU

Da Adamus Airay natvs in parochia de

BARTON in agro Westmorlandiae

Mart • XV ■ CLO ■ 10 ■ LXXXIIII

Coll . Reg . Oxon. Socius electus Mart. 26. 1613.

Aulas Edmundi principalis Mart. 9. 1631.

S.S. Theol. Doctor Jul. 10. 1637.

Rector hujus ecclesias Anno 1643.

Tandem

Animo naaturus et aevo, fatis cessit

Dec. 15. 1658 et in Domino hie infra

placide obdormiscit

Patruo optimo posuit maestus nepos

Christ. Airay.

From this we learn that Adam Airay was a native of the ' Parish of Barton, Westmore-
land,1 and, from the Athena Oxonienses it is known that his nephew ' Christopher,' who placed
the stone, was born at ' Wilford,' in the same county. 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 Register sufficiently ancient to decide. Out of the wreck of
that of the former, its present excellent incumbent (Rev. G. C. Hodgson) has culled for us
these later entries of Airay names : —

Thomas Airey 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 * Ayray,' 'Ayrey,' 'Ayry,'
'Airey,' 'Airy,' and 'Ary'; and even Dr Bliss, in his edition of Anthony a-Wood, while
spelling above Christopher Airay in the little Memoir, spells it 'Airy' in the Index : so also
in his additional note concerning our Airayt — who, it may be remarked, adhered throughout
to the spelling '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 Doc*tor. But a living representative of them informs
us, that though they and the Commentator were certainty 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 wo have to acknowledge like kindness on
the part of his successor, the Rev. T. W. Falcon, who, be-
sides other things, sends the following extract from his

Parish Register : ' Adam 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/
Cf. ante.

t Vol. iii. (Index), and Vol. ii. p. 178.

HENRY AIRAY, D.D.

Kentmere, near Windermere, was Us birth-place ; * and there, indeed, the name is found sur-
viving under various modifications about Selside, and Keswick, and Kendal. One little fact
seems to confirm 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 Eectory of Houghton ? In the well-known « 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 account with great
composure ; and immediately after called up William Airay, a favourite domestic, who had
long served him as his almoner and steward. 't From the great kindness shewn to our Airay
by Gilpin, and from the vicinity of Kentmere to the ' Eectory,' 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 of
' 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 fit object of the good man's peculiar
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 procured 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 call 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 own 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 children a liberal education, who otherwise would not
have done it.' %

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-dying. His ' will ' shews that he carefully

* Rev. William Airey, Bramley Vicarage, Basingstoke,
Hampshire.

t The Life of Bernard Gilpin. By William Gilpin, M.A.,

Prehendary of Salisbury. With an Introductory Essay l>y
Edward Irving. 1824. P. 123.
% As before, p. 138.

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 unique 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 litigation
because of circumstances: nevertheless he threw himself into the struggle. The whole story
is told by himself in his posthumous tractate ' touching his suit in law for the Rectory of
Charlton,' 1621. It lacks general interest now, but, as we have said, exhibits his public spirit
and affection for his College in a striking light. We chanced upon a copy of the old tract in
the British Museum Library, — a copy 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 Court, 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 impropriator, to the injury 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 still belongs, having
been purchased from Henry VIII.) on purpose 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 plaintiffs and
defendants) until his death, in 1G16. 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 scandalized that so great a saint should have so far dishonoured 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 assurance of Airay 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 Bector of Charlton wrote us,
was, ' the Incumbent got his own ; and now his successors are much better off 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 Elizabeth, 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 carry. Says Potter, in ex-
plaining in a ' Preface' the design of the publication, ' Seeing by many his religious friends, I

* The late Mr Gough, aa before.

HENRY AIRAY, D.D.

understand he cannot yet rest quietly in his grave, this cavil being often upon 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 sides 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 really 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,' prefixed thereto by 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 Spirit ; and throughout a robust common sense, that offers an ad-
mirable contrast to the shewy 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 instruction. Potter, in his ' Epistle to the Reader,' promises
* other of his labours,' if the ' Commentary' were ' favourably accepted.' It does not appear
that anything more was given to the world, but ever since its publication his ' Philippians'
has been an authority upon the Epistle, over-topping all other of the Puritans thereupon.
For while Fergusson'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 having been pulled down
in 1714, 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. Anthony 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 known 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 he had bought the
tract at sale of the library of Dr Richard Rawlinson.
There are various references about the ' suit,' and- names
occurring. To the former may be added the following : —
In the Second Report of the Deputy-Keeper of Records,

App. ii., 256, is a note to this effect, ' Charlton super Otmore
Hen. Ayray obtains a partial verdict against John Alcock,
4 Ja. I. Mrch. 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 Exohequer of Pleas.

t 4to, 1613.

% ' History and Antiquities of the College and Halls in
the University of Oxford.' Ed. by Gutch. Pp. 116, 162.

Xll

HENRY AIRAY, D.D.

Ou a brass plate, fixed to a black marble stone, laying in the middle of the chapel, is this : —

' D. 0. M. S.

Quod mortalc habuit hie deposuit
l>onec Christo iterum ad\enieute
Resurgat

HENRICUS AIRAY

S. T. D. Collegii hujus per annos

sexdecem Propositus.

Yivere desiit semper victurus,

A.MDCXY1, VI Id. Oct.

Reliquias viri

Reverendi ac optime de so

Meriti, hoc marmore

texit

Collegium.'

Arms on the aforesaid monument of Or Airay, that is on the wall, arc only Queen's College Arms.

On another brass plate against the same wall [the south], is the picture of a man kneeling, with this in a
scroll coming out of his mouth : ' Te seqi'ar.' Over his head are clouds, and Elijah ascending, &c, under which
are these two verses : —

' Ignis et efflaxtes purgaruxt aera vexti ;
TRAXsrrrs in coeixm fromptior inde patet.'

Under which is this inscription : —

' MEMORI.E VIRI SAXCTITATE ET PRUDEXTIA CLARISSIMI UEXRICT AIRAY, S. THEOL. D. HTJl'S COLLEGII PR.EFOSITI
VIGILATIS. REVEREDI ROBIXSOXI (lT ELI.E ELISHa) SUCCESSORIS ET iEMULI, chariss. PATRUELIS : CIIRISTOPU. POTTER, HUJUS
COLL. SOCl-HOC AMORIS, ET OBSERVATI.E TeSTIMOXIC L. M. Q. POSUIT.

Non satis ELisn.E est ELiiE palla relicta,
Dum (licet in Ccelum raptus) Amicus abest.
Tristis agit, quaaritque amissum turturis instar
Consortem, ac moriens, Te sequar, orbus, ait.
Splendeat ut mundo pietas imitabilis Airve,
In laudem Christi, hoc sere perennis erit.

Math, y: 1G.

Mortalitatem exuit anno 1G1G, Q° Id' Octo : nat" an. 57, ct hie sepul. alteru Messia) advetu exspectat.'

We have no information as to whether Airay ever married. The second inscription
quoted ahove, intimates that Eobinson was a cousin or near kinsman of Airay ; hut we have
not been able to trace the connection. Neither, with all searching, have we been able to
recover contemporary notices or allusions, anecdotes or letters.* His 'Commentary' is
his one abiding monument. May it in this reprint inspire not a few of its readers with
the same loyalty to Jesus Christ and His Word that marked its Author, who, ' being dead,
yet speaketh.'

ALEXANDER B. GEOSART.

Kinross.

* Circumstances have at present prevented access to the
Archives at Oxford, but I hope by and by to trace and copy
Or Airay*s ' Will,' when it or any new data may be given

in annotating the Dedication of Rainolds on 'Obadiahr
which it is proposed to include in these reprints.

LECTURES

ON THE WHOLE

EPISTLE OF ST PAUL TO THE PHILIPPIANS.

TO THE MOST REVEREND FATHER IN GOD,

GEORGE, LORD ARCHBISHOP OE CANTERBURY,

HIS GRACE, PRIMATE OF ALL ENGLAND AND METROPOLITAN, AND ONE OF HIS MAJESTY'S MOST HONOURABLE

PRIVY COUNCIL.

Most Reverend Father,

I COULD not presume to shroud this unpolished
work under so high a patronage, if I did not hope
that, as David loved lame Mephibosheth for his good
father Jonathan, so your gracious favour to this
author (now with God) would excuse and pardon, yea
accept, this unperfected issue of his pains. These
papers were never intended for the common view,
being fitted in a plain and familiar style to a popular
assembly, and therefore, I confess, not worthy of your
acceptation. Yet I thought it injustice either to
deprive the church of God of the benefit of his labours,
or not to consecrate them to your Grace's hands, to
whom the author was so much obliged. Your gra-
cious countenance and love unto him, upon experience
of his integrity, whereof you were long a witness and
sometime a judge, did much comfort him amidst
other occasions of grief and dejection. His only re-
quital were holy prayers for your happiness, which he
forgot not in the extremity of his last sickness, even
then devoutly entreating the Lord for his blessing upon
your person and government. Besides, your Grace is
pleased to make your favours, as it were, hereditary,
extending them in great measure to his successor, our
present governor, and to our college ; in which
respect the best of all our labours are justly devoted

to your Grace, as a small discharge of our duty, if
not rather as an acknowledgment of our obligation.
These lectures, which now I present, arc an exposi-
tion of Saint Paul's divine letter to the Philippians ;
an exposition, indeed, not suitable to the niceness and
curiosity of our times, not elegant in words, and with-
out all affectation, unless of plainness. But yet, lest
I too much disparage the author and his work, if I be
not mistaken, the naked and natural sense of this holy
text is here so faithfully opened, and withal so power-
fully and thoroughly applied, that, I doubt not, G
church and people may hence reap much benefit,
which was the author's only aim in the exercise of
his ministry, and shall be my chief comfort. What-
soever it is, I humbly commend it to the blessing of
God and to the use of his church, desiring to honour
it with your Grace's name, whose patronage shall pro-
cure it respect from others. The Lord Jesus long
preserve your Grace (after the joy of our hearts and
the breath of our nostrils his most excellent Majesty),
a great and sure friend of religion, and a worthy in-
strument of the welfare and peace of this holy and
happy Church of England !

Your Grace's humble Orator,

CHRISTOPHER POTTER,

TO THE CHRISTIAN READER,

IT was a just taxation of our times by grave and
reverend Beza, Bum tempora superiora cum nos-
tris comparo, dicere consuevi plus illos conscientics,
scientui minus habuisse ; nos contra sciential plus, con-
scientia minus habere: the brains of men were never
more stuffed, then- tongues never more stirring, and
yet their hearts never more empty, their hands never
more idle. The disease of our forefathers was igno-
rance, ours is impiety; they were ill in the head, we
are sick at the heart ; they were blind, but (after
their manner) devout, we are skilful and profane. No

age was

ever blessed with such a light of knowledge,
and yet none more fruitful of the works of dark
The main reason undoubtedly why wisdom and holi-
ness, learning and sanctity, are so usually now-a-days
divorced, is because, as that heathen of old could
complain, disputare malumus qudtn vivere. If men
can argue and discourse of religion, it suffices ; not one
of a thousand thoroughly digests his knowledge,^ or
turns the holy precepts of divinity into practice.
Hence the world abounds with polemical books, which
do not so much compose as breed contentions (though

TO THE CHRISTIAN READER.

I confess the fault is not ours, but our adversaries',
•whose perverseness will not be convicted even when
they are convicted). But for practical divinity and
lively devotion, it is an argument not more necessary
than rare, handled but by few, and not by many
regarded. Yet in this iniquity of times, wherein
the affections of men had more need to be ordered
than their judgments informed, in my opinion those
treatises are of best service and use which reduce
Christianity into action, and warm the heart and con-
science with devotion. In this rank I account this
commentary, which was a principal motive unto me,
as wc all owe ourselves unto the common good, not to
smother a work so serviceable for this age, nor to bereave
God's church of such a furtherance, especially being
herein encouraged by sundry reverend and judicious.

A commentary perhaps not to the taste of many
men in this age, whose nice palate doth loathe the
dry manna, and can best relish the unsavoury sauces
of Egypt. Others, who cannot fancy divinity unless
she be wantonly trimmed up in the light colours
of human art and eloquence, will here require ele-
gancy of words, and quarrel at his careless style. I
answer, mores non verba composuit, et animis dixit
non auribus, the scope of his labours was his auditors'
instruction, not his own applause, nor did he care to
please so much as to profit. To come with.tlie ' enticing
words of man's wisdom.' and to preach only them-
selves, is the note of false teachers. The charge of
Christ's minister is, ' in demonstration of the Spirit
and of power,' to ' divide the word of truth aright'
unto his people ; and this was our author's aim.
God's oracles are to be faithfully expounded, not
curiously minced, not loosely dallied with. And surely
the plain song of Scripture is the best music, without
these quavering descants of man's wit. How licen-
tiously and profanely popish friars have abused God's
holy word by their trifling postils, it is too manifest.
Yea (be it spoken with due modesty and reverence
to those worthies to whose industry and wit the Chris-
tian church is so much beholding), some of the ancient
doctors were too far in love with quaint interpretations,
e ipecially Origen, whose excessive allegorising (by the
confession of Eusebius," who yet was his great favourite
and partial in his praises, caused the apostate Porphy-
rins to blaspheme and to scoff at the Scriptures ; which
consideration, no doubt, moved Calvin, Melancthon,
Martyr, and the rest of our late and learned expositors,
to stick so close to the letter of the text, and in all
simplicity to deliver the meaning of the Holy Gbost.
Their judgment our author approved, and followed
their example, opening, in these lectures, the simple
and most naturally-intended sense of the holy apostle,
and thence urging and applying the observations so
effectually, that many, not only of his ordinary hearers,
but even of the university, by whom he was much
frequented, blessed God for the direction and comfort
* Lib. vi. c. xviii.

they received from his mouth. The life of delivery in
him was very powerful, and made great impression on
his hearers. This book wants that advantage, which
yet is here supplied, because those things which then
were only delivered in the ears of few, are here sub-
mitted to the eyes of all.

Touching the author himself, I need not say much.
Although, after a sort, he condemned himself to
obscurity, and affected a private and retired life, yet
he could not hide himself from the eyes of the world,
being generally noted and esteemed for his holiness,
his integrity, his learning and gravity, his indefatigable
pains in the discharge of his ministerial function, his
singular wisdom and dexterity in the government of
our college, which, by God's blessing upon his care,
hath sent forth many learned ministers into the church,
many worthy gentlemen into the commonwealth.
Briefly, in his whole conversation he was so sincere
and unrebukable, that by some, partly by occasion of
these lectures, he was defamed for preciseness. In-
deed, as the times are now, the only means almost to
avoid that reproach is to be notoriously wicked. But,
in few words to wipe off that imputation, how much
he condemned the injurious zeal of the separatists,
how far he misliked all busy disturbers of the church's
peace and quiet, still gravely exhorting to calmness
and moderation, how heartily he reverenced his holy
mother the church of England, and how willingly he
conformed himself to her seemly ceremonies and in-
junctions, besides his practice, he hath so many reve-
rend and grave witnesses, as he had familiar acquaint-
ance. To say truth, he was not of the Laodicean
temper, nor yet ' pure in his own eyes ; ' zealous and
fervent, not turbulent and contentious ; a faithful ser-
vant of God, an humble and obedient son of the church,
an enemy to faction no less than to superstition.
Lastly, when the few and evil days of his pilgrimage
were ended, as a comfortable death ever follows a
conscionable life, he patiently and meekly endured
God's gentle visitation, earnestly longed after his dis-
solution and to be with Christ, which he knew was
best of all ; and at length, when the time of his chang-
ing was come, devoutly commending his soul to the
mercy of his Redeemer, he closed up his eyes in peace,
and was carried to his grave with honour. He now
rests from his labours, and his works follow him ; ho
hath left behind him a blessed memory, and a name
sweeter than any ointment. This holy monument of
his industry I commend to thy use and serious medi-
tation, good Christian reader, which, favourably
accepted, may encourage me to publish other of his
labours. The Lord Jesus bless ail our endeavours to
the building up of his church, and our own everlasting
salvation. Amen.

Thine in the Lord Jesus.

CHRISTOPHER POTTER.

Quern's College, Nov. 28. 1617.

LECTURES

ON THE WHOLE

EPISTLE OE ST PAUL TO THE PHILIPPIANS.

LECTURE I.

Paul and Timotheus, the servants of Jesus Christ, to all the saints in, Christ Jesus which are at Philippi, with
the bishops and deacons : grace be with you, and ])eace from God our Father, and from the Lord Jesus Christ.
—Philip. I. 1, 2.

WHEN first it pleased the Lord to call me to this
set work in this place, by reason of my short
time to deliberate, I chose for the time that text of
Scripture which was appointed to be read for the epistle
the next Sabbath, beginning at the 5th verse of the 2d
chapter of this epistle, purposing afterward to make
choice of some other scripture which happily might
better fit this place. But so. it pleased the Lord to
dispose that I should go forward even throughout the
epistle unto the end, and the last day conclude my
observations thereupon in your hearing. Now I have
thought good again to begin with that whereof I have
made an end, that so, if the Lord will, the meaning
of this whole epistle, and the doctrines thereof, may
in good time be delivered in your hearing.

Paul and Timotheus. I shall not need to speak
much touching the occasion whereupon 'the apostle
wrote this epistle, because I have already spoken
almost of all the things that occasioned it. The Philip-
pians having heard of the apostle's imprisonment at
Home, sent their minister Epaphroditus unto him,
with relief from them to supply his necessities.
Whereupon Epaphroditus, coming to Borne, told the
apostle the state of the church at Philippi, how that
there were false apostles crept in amongst them, which
urged circumcision and the works of the law, and that
the Philippians constantly withstood them. The
apostle therefore, to commend their constancy, for
their further encouragement thereunto, to arm them
against the false teachers, for their clear satisfaction

in the points which they urged, and to give them
thanks for their great liberality towards him, wherein
they shewed their care for him, wrote this epistle
unto them.

Wherein, as in all other his epistles, is set down,
1, the inscription; 2, the salutation; 3, the body of
the epistle itself. In the inscription we have, 1, the
persons saluting ; 2, the persons saluted. The per-
sons saluting are described, 1, by their proper names,
and then by a title of dignity common to them both.
The names of the persons saluting are Paul and Timo-
theus : Paul, called also sometimes Saul, the writer
of this epistle, and Timotheus, the approver of it ; or
Paul, the inditer of it, and Timotheus, the writer of
it. The title of dignity common to them both, whereby
they are described, is this, ' the servants of Jesus
Christ;' servants both, and therefore to attend upon
their ministry and service ; and both servants of Jesus
Christ, and therefore to attend upon the ministration
of the gospel which he had committed unto them ; but
yet the servants of Jesus, the Saviour of the world,
even of Jesus Christ, anointed a king to defend us,
a prophet to teach us, and a priest to offer up a sacri-
fice for our sins. The persons saluted are generally
the whole church of Philippi, and more particularly
the bishops and deacons there. The whole church at
Philippi generally is saluted under the name of ' all
the saints in Christ Jesus which are at Philippi,' for by
all the saints in Christ Jesus he meaneth all them
which in baptism had given their names unto Christ

AIP.AY ON THE PHILIPPIANS.

[Chap I.

Jesus, thenceforth to die unto siu, and to live unto
God in righteousness and true holiness, which was all
the church at Philippi. Now this Philippi was a chief
city in the parts of Macedonia, Acts xvi. 12, whose
inhabitants came from Rome to dwell there, the first
city in the passage out of Thracia, beyond the river Stry-
mon. At the first it is generally thought to have been
called Crenida, because of many fountains about the
the hill whereon it was built, K^r\ being as much as
fons ; and afterward to have been called Philippi, be-
cause of the fortification and enlargement thereof by
Philip king of Macedon ; and now to be called Grico-
polis, as if ye would call it Chrysopolis, a city of gold,
because of the great abundance of gold that is there, —
so great that Philip is said to have received thence yearly
about one thousand talents of gold, which is as much
as six hundred thousand French crowns. This city
is notably known, as for the great overthrow of Brutus
and Cassius there by Octavius and Antony, so espe-
cially for the preaching of the gospel there by Paul
and Silas and Timotheus, for the embracing of the
trath there by their ministry, and for inany other
accidents there during the apostle his abode there ;
for Paul being warned by the Spirit to go into Mace-
don, he went thither, and first came to Philippi, and
there preached, and by his preaching converted Lydia,
so that she and her household were baptized. After-
wards he cast out of a maid a spirit of divination.
WheretrpoD he was brought before the niagistv..
sore beaten with rods, cast into the inner prison, and
his feet thrust into the stocks. Being there in prison,
the foundation of the prison was shaken by an earth-
quake, the doors were opened, the prisoner's bands
were loosed, the jailor was converted, he and his house
baptized, and the apostle delivered. For these things
this city is well known, and it was the church gene-
rally in this city that the apostle saluted.

The persons more particularly saluted are the bishops
and deacons there ; where by bishops he meaneth the
pastors and teachers which laboured in the word and
doctrine. For both the word so siguifieth throughout
the whole New Testament, and here it must needs so
signify, because he speaketh of many in one church.
By deacons also he meaneth those that by their office
were to receive and distribute the common liberality
of the church, according to the necessities of all the
poor members thereof, such as we read to have been
ordained in the church, Acts vi. 5, and such as are
described by our apostle, 1 Tim. iii. 8, &c. Unto
whom, together with the bishops, the apostle is thought
here to write, as to magnify their ollice, so because
theirs had been the care chiefly, in respect of their
office, to send the church's liberality to him by their
minister Epaphrodjtus.

The salutation followeth, wherein he wishcth them
all good, from him which is the author of all goodness.
Where is set down— 1. The thing which he wisheth
unto them, which is 'grace and peace,' understanding

by grace the free favour of God, wherewith he loveth
his children, and whence, as from the fountain, all
other goodness doth flow; and by "peace every blessing,
corporal and spiritual, for this life and that that is to
come, flowing from that fountain of grace ; 2. is set
down unto whom he wisheth this grace and peace,
namely, unto ' all the saints at Philippi, together with
the bishops,' &c. ; 3. is set down the author from
wiiom and by whom he wisheth this grace and peace
unto them, which is from ' God our Father,' as the
fountain and first original from whom cometh every
good and perfect gift, and ' from the Lord Jesus
Christ,' as the means by whom every grace of the
Spirit is conveyed and derived unto us. Thus much
for the purpose of the apostle in these words, and the
meaning of them. Now let us see what notes we may
gather hence for our farther use and instruction.

Paul and Timotheus. First, then, for the very
name of Paul, it should not pass us reading or hearing
of it, but therein we should observe the great mercy
of our gracious God towards sinful creatures. For
what was Paul, that now wrote unto the churches
here and there to stablish them in the faith ? Surely
he was sometimes a bloody Saul, a cruel persecutor of
God's church, Acts xxvi. 10, 11, one that, having re-
ceived authority of the high priests, shut up many of
the saints in prison, and when they were put to death
gave his sentence and punished them throughout all
the synagogues, and compelled them to blaspheme,
and being more mad upon them, persecuted them even
unto strange cities ; one that was a blasphemer,
1 Tim i. 13, an oppressor, that spared neither men nor
women, Acts xxii. 4, but beat them, and bound them,
and delivered them unto death ; one that persecuted
the church of God extremely, and wasted it, Gal. i. 13.
All which things himself testifieth of himself. Could
there well have been a more forlorn man, a more
desperate and godless creature ? Yet this man was
received unto mercy, yea, unto such mercy that the
Lord called him to be an apostle, and chose him to
bear his name before the Gentiles, and kings, and the
children of Israel. And that this was a work of the
Lord his own mercy, our apostle himself witnesseth,
vs here he thus saith, ' I was a blasphemer, and a per-
secutor, and an oppressor, but I wras received to mercy,'
1 Tim. i. 13. And why was he received to mercy ?
Himself tells us, saying, ' For this cause was I re-
ceived to mercy, that Jesus Christ should first shew
on me all long-suffering, to the ensample of them that
shall in time to come believe in him unto eternal life.'
ver. 16. It was then the Lord his great mercy towards
him, that of a cruel persecutor he became an holy apostle
of Christ Jesus, and this mercy was shewed on him,
that in him might be an example of God's mercy to-
wards miserable sinners. I might instance in the like
mercy of the Lord towards Matthew, first a publican,
afterwards an evangelist ; towards Zaccheus, first a
sinful man, afterwards a notable convert ; towards the

Ver. 1, 2.]

LECTURE I.

thief on the cross, ercwhile on the cross, after a while
in paradise, &c. But I will not trouble you with
multitudes of examples, wherein might appear the
riches of God's great mercies towards great and
grievous sinners.

Neither let this be any encouragement unto any
man, to let loose the reins unto sin, because ' where
sin aboundeth, there mercy aboundeth much more ; '
for if any man, upon such examples of his mercies,
shall presume and make bold to sin, let him also
know that, as the Lord is merciful, so is he also just,
and that towards him, and such as he is, justice shall
triumph over mercy. Bather let this so loving mercy
of the Lord teach us neither to despair in ourselves
nor of others, though great sinners ; for what though
we have omitted such things as we ought to have
done, not only so, but committed such things as wre
ought not to have done ! What if we have committed
incest with Lot, or murder and adtdtery with David !
Nay, what if we have been blasphemers or persecutors
with Paul, unjust with Zaccheus, or thieves with him
on the cross ! The Lord hath mercy enough for us
in store, and others as great sinners as we, and over-
taken with the like sins, have been received unto
mercy. Only let us acknowledge our sins with David,
Weep for our sins with the woman in the Gospel,
Luke vii. 38, obey when the Lord calleth upon us
with Paul, receive him joyfully when he cometh unto
us With Zaccheus, and pray fervently unto him with the
thief upon the cross, and then assure we ourselves we
shall be received unto mercy. And who knoweth of
any but the Lord may give grace unto repentance, and
then surely followeth mercy '? The Lord his mercies
are in his own dispensing ; he may when he will, and
he doth when he seeth it good, renew the heart, and
grant mercy. Though therefore the prodigal child
run a lewd course for a long time, yet let us hope
that the Lord will at length give grace unto repent-
ance, and receive him unto mercy.

Paid and Timotheus. The second thing which I
note is, that the apostle joineth unto himself Timothy ;
aged Paul, young Timothy ; an excellent apostle, an
inferior minister ; the author of the epistle, him that
only approved it, or at the most wrote it from his
mouth ; and all this to grace and credit Timothy with
the Philippians, unto whom he meant shortly to send
him, as it appeareth by the next chapter, verse 19.
Whence (1.) I observe a notable example of rare hu-
milit}r, for a rare and seldom thing it is to be seen,
superiors to receive their inferiors into the honour of
their labours, and to be willing that what honour or
favour may accrue unto them by their labours, maybe
communicated likewise to their inferiors, who had
little or no hand in them. Nay, commonly, superiors
in authority, or learning, or otherwise, count it a great
debasing unto themselves to be thought to have had
their inferiors to have joined with them in their la-
bours, to have used their help, or to equal them with

themselves. Yet such was Paul's humility, that he
gladly received Timothy, a faithful minister of the
gospel, but far inferior unto him, into the honour of
his labours, and equalled him auto himself, as if his
hand had been as far in the writing of this epistle as
was his own, that as they should accept of him for it,
so the}' might accept of Timothy also. He had
learned that lesson well which our blessed Saviour
gave both him and us to learn from himself, saying,
' Learn of me that I am meek and lowly in heart,'
Mat. xi. 29. And himself herein gave the Philip-
pians a good pattern of that whercunto afterwards he
exhorteth them, Philip, ii. 3, that 'in meekness of mind
every man should esteem others better than himself.'
His estimation of Timothy, and his lowliness of heart,
are sufficiently witnessed by this his associating of
him unto himself. But such a self- liking hath now
possessed men, that such humility is hardly to be
found. Every man likes his own laboui'S so well, and
stands so much upon his reputation, that he cannot
endure the disgrace that any man should say or think
that he hath had this or that help, this or that advice,
that he never did this or that of himself. To have
the credit or commendation of any thing well done of
ourselves, we like it well; but if any be joined in with
us, especially our inferiors, we make little reckoning,
and oftentimes had as lief want it as have it so ; so
far are we from the apostle's humility. Whereunto if
we will attain, we must not ' think of ourselves above
that is meet,' we must think of others according to
their worth ; we must not think much to receive others
into the honours of our labours, and we must make
ourselves equal to them of lower sort than ourselves.
And this if we do, wrc shall be good followers of the
apostle's humility.

(2). In this joining of Timothy unto himself, I
observe a good pattern of that care which ought to be
had of the ministers' credit with his people. For
wherefore did the apostle join Timothy unto himself?
He meant to send Timothy shortly unto the Philip-
pians, to instruct them in the ways of God more per-
fectly, as appeareth by the next chapter ; and there-
fore, for the better credit of him in his ministry with
them when he should come unto them, in writing
unto them he receiveth him into the honour of his
labours, and joineth him unto himself. So should
they do that are called unto greater place in the
church than others of their calling. They should by
all means seek the grace, and credit, and countenance
of the minister with his people ; yea, whatsoever
might be for the furtherance of him in his ministry,
they should with all holy care regard it ; for the grace,
we see, of the minister is the grace of his ministry,
and the more he is countenanced by his superiors, the
more he prevaileth in his ministry with his people.
As, therefore, they would give testimony of their care
of the church, and of the building up thereof by the
ministry of the gospel, so they should have care of the

AIRAY ON THE PHILIPriANS.

[Chap. I.

minister's credit with his people. And I wish they
would do so. But I pass over to that which followeth.
The third thing which here I note is the title of
dignity, common to them both, whereby both Paul
and Timothy are described. In the latter to the
Corinths, and in the epistle to the Colossians, the
apostle, in the inscription of his epistles, joins Timothy
to himself, as here he doth ; but there in title he sever-
eth himself from Timothj', saying, ' Paul, an apostle
of Jesus Christ, and our brother Timotheus ;' and
likewise in the epistle to Philemon, saying, ' Paul, a
prisoner of Jesus Christ, and our brother Timotheus.'
But here he makes no difference betwixt himself and
Timothy, assuming only that title which was common
to them both, ' the servants of Christ Jesus ;' which
title, in itself, albeit it be common to them with all
that have given their names unto Christ Jesus, foras-
much as this is the title of all that are baptized into
Christ Jesus, yet both in other places doth our
apostle entitle himself, and in this place entitle both
himself and Timothy, and consequently all the minis-
ters of the gospel, hereunto in a special respect of
their service in the ministry of the gospel of Christ
Jesus, and of the great dignity and honour vouchsafed
them thereby. Hence, then, (1.) I observe a duty for
the ministers of the gospel, whereof their very names
is to put them in mind. They are called the servants
of Christ Jesus ; they must therefore remember that
they are so, and cany themselves as servants of
Christ Jesus, and not lords over God's heritage. A
servant is to do that, and that only, which his master
commands him ; he is to be faithful in his service ;
he is not to seek his own, but the things of his master ;
his life is not to be dear unto him in the service of his
master. The ministers, then, of the gospel, being the
servants of Christ Jesus, as he doth bid them to pluck
up, or to root out, or to destroy, or to build, or to plant,
so they are to do. If he give them a roll to eat, they
must eat it up ; if he give them a commission, they
must look into it, and not go without the bounds of
it ; if he send them to kings and princes, or whomso-
ever, they must keep nothing back, but deliver unto
them ' all the counsel of God ;' if he require them to
lay down then* lives for his sake, they must not ' love
their lives unto the death.' ' Go,' saith our blessed
Saviour, Mat. xxviii 19, 20, • and teach all nations,
baptizing them in the name of the Father, and the
Son, and the Holy Ghost : teaching them to observe
all things whatsoever I have commanded you.' These
be the words of our commission : ' Teach.' But
what ? ' What I have commanded you.' For other
we must say as Balaam unto Balak, Num. xxiv. 13,
• If Balak would give me his house full of silver and
gold, I cannot pass the commandment of the Lord, to
do either good or bad of mine own mind ; what the
Lord shall command that will I speak.' We are ser-
vants of Christ Jesus, and therefore we must do as he
hath commanded us, and not otherwise.

What shall we say, then, unto them that coin us
out new articles of the faith ; that add, and detract,
and change at their pleasure the rites and ceremonies
in the sacraments ; that thrust upon us traditions,
and unwritten verities ; that press us with a number
of things, as observation of days, and months, and
times, and years, vows of poverty, chastity, and blind
obedience, pilgrimages, invocation of saints, adoration
of images, and the like, things never commanded by
God, nor having any warrant in the word ? Are these
the servants of Christ Jesus ? They will needs be
the vicars and vicegerents of Christ Jesus upon earth.
But is not this to carry themselves as lords over God's
heritage, thus to rule over them in things not com-
manded by the Lord ? K they be the servants of
Jesus Christ, they may not rule over the consciences
of men in things not commanded by the Lord ; or if
they so rule over them, they are not the servants of
Christ.

Again, what shall we say unto them that hide their
talent in the earth ; that suffer the graces of God's
Spirit to wax idle and to decay in them ; that do not
use the gifts bestowed upon them, to the gaining of
men unto the faith, and to the increase of Christ's
kingdom ; that ' sew pillows under all arm-holes ;'
that heal the hurt of the daughter of the Lord's people
with sweet words, saying, ' Peace, peace, when there
is no peace ;' that give not the people warning when
they are commanded ; that keep back part of their
message, and do not deliver the whole counsel of God
as they are appointed ? Are these the servants of
Jesus Christ ? Of every servant, and of every disposer,
it is required that he be faithful, 1 Cor. iv. 2. Now,
is this to be faithful in the Lord his service, either to
leave it undone, or to do it otherwise than it should
be done, or to do it but in part, and by halves. If
so, then let these be servants of Jesus Christ ; if not,
then either they are no servants, or unfaithful servants
of Christ Jesus. And to be none, or to be but bad
ones, is no great difference.

Again, what shall we say unto them that, with
Demas, forsake Paul, and ' embrace this present
world ;' that, with Diotrephes, love to have the pre-
eminence amongst men than to labour in the works
of their calling ; that follow their ease, or their plea-
sure, or their profit, and look not to the charges com-
mitted unto them ; that ' seek then- own, and not that
which is Jesus Christ's,' Phil. ii. 21, like unto those
of whom our apostle complaineth. Are these the
servants of Christ Jesus ? A good servant's care is
about his master's matter, not his own. So that if
they be servants, yet surely no good servants, because
they care for their own and not their master's, or
more than their master's.

Lastly, what shall we say unto them that, when
persecutions and troubles arise, start aside like a
broken bow ; that love their lives better than that for
their ministry they will hazard them unto the death ;

Ver. 1, 2.J

LECTURE I.

that either will not speak unto Herod, or else will
handle the matter hetter than that, for aught they will
speak, they will lose their head with John Baptist, or
be cast into prison, and there have their feet clapped
fast in the stocks with Jeremiah the prophet ? Are
these the servants of Christ Jesus ? Our apostle,
when he was going into certain bands, Acts xx. 24,
' I pass not at all,' saith he, ' neither is my life dear
unto myself, so that I may fulfil my course with joy,
and the ministration which I have received of the
Lord Jesus, to testify the gospel of the grace of God.'
Here was a good servant of Jesus Christ, and such
should all his servants be ; and they that are not such
are either none, or no good servants of Jesus Christ.
If, then, we will be rightly entitled with Paul and
Timothy unto the servants of Jesus Christ, let his
word be our warrant for whatsoever we teach men to
observe and do, and let us not dare to pass the limits
of our commission, to do otherwise than we have
received commandment of our Lord and master Christ
Jesus ; let us faithfully use the gifts and graces of
God's Spirit bestowed upon us, for the gaining of men
unto the faith and knowledge of Christ Jesus, and let
us not dare either to smother them, or otherwise to
lay them out than to our master's advantage ; let us
always in all things seek the honour and glory of
Christ Jesus, and let us not dare to seek our own ease,
or pleasure, or profit, or honour more than the things
of Christ Jesus ; let our ministration which we have
received of our master Christ Jesus be most precious
in our eyes, and let not our lives be dear unto us to
spend them in his service. Thus, indeed, shall we
be rightly entitled unto the servants of Christ Jesus
in respect of our ministry ; and thus shall we well
discharge that duty, whereof this title may sufficiently
remember us.

The second thing which I observe from this title
whereunto Paul and Timothy arc entitled, is the great
honour and dignity vouchsafed unto the ministers of
the gospel of Christ Jesus. For what greater honour
and dignity than this, to be the servants of Christ
Jesus, the Saviour of the world, the mighty God, the
king of glory, the prince of peace, the great bishop of
our souls, the everlasting high priest of our profession !
And that in that service, to bear his name before the
kings, and princes, and great men of the earth ; to be
his ambassadors, to declare his will unto his people ;
to be his stewards, to give every man their portion of
meat in due season ! ' Let a man,' saith the apostle,
1 Cor. iv. 1, ' so think of us as of the ministers of
Christ, and disposers of the secrets of God.' And how
can a man be better esteemed than if he be so thought
of? Again : < We,' saith the apostle, 2 Cor. v. 20,
' are ambassadors for Christ.' What, for Christ ?
What honour is this ! To be ambassadors for a
mortal prince, is such an honour as not many great
men are vouchsafed unto. What honour then is it to
be ambassadors for Christ, the King of kings and Lord

of lords, which all the ministers of the gospel are !
And when the Lord told Ananias, Acts ix. 15, that
Paul was ' a chosen vessel unto him, to bear his name
before the Gentiles, and kings, and children of Israel,'
in effect he told him that he had called him unto the
greatest honour among the sons of men. And yet this
is the honour of all them that serve him in the minis-
try of the gospel.

Which honour, if he knew, that will needs be the
vicar of Christ on earth, then why doth he not rest
satisfied with this honour, to be the servant of Jesus
Christ in the ministry of the gospel of Jesus Christ,
but he must be the supreme head over all persons
upon earth, so that kings and princes must lay down
their crowns at his feet, and be deposed and disposed
of at his pleasure ? Howsoever he know it or know
it not, if it be known amongst us, why is it that we
are made as the filth of the world and the offseouring
of all things ? The calling of a minister, what more
base and contemptible among men, and yet what
calling indeed more high and honourable ! Whose
person more maligned and disgraced, than the person
of the minister, and yet whose more to be reverenced
and countenanced ? Well, howsoever commonly we
be thought of, we are the servants of Jesus Christ in
the ministry of the gospel for your sakes ; and ' as
though God did beseech }-ou through us, we pray you,
in Christ's stead, that ye be reconciled unto God.'
And howsoever ye think of us, yet think as ye ought
of the word of your salvation which we bring unto you,
and receive it from us, ' not as the word of man, but,
as it is indeed, the word of God, which is able to make
3rou wise unto salvation.'

The fourth thing which I note, is in the persons of
them whom he saluteth, and unto whom he writeth.
The persons generally are ' all the saints in Christ
Jesus which are at Philippi,' even the whole church of
Philippi, so many as were baptized into Christ Jesus,
Whence I observe what ought to be the study even of
the whole church militant, which is, to be saints in
Christ Jesus, that such as they are in outward profes-
sion, such they may be in truth and in deed, through
the power of the Spirit of sanctincation in the inner
man. Now we are, so many as are baptized into the
name of Christ Jesus, by an outward profession, saints
and holy, our baptism so witnessing our holy profes-
sion, as circumcision did the Jews'. It is then another
holiness whereunto we are to give all diligence, thi n
this sacramental holiness, even an inherent holii
that being ' sanctified throughout, both in our bouIs
and in our bodies, we may be blameless unto the
coming of our Lord Jesus Christ.' We must study to
be ' holy in all manner of conversation, even as he
which hath called us is holy, denying ungodliness and
worldly lusts, and living soberly, and righteously, and
godly in this present world.' And hereunto we do
bind ourselves, as it were, by solemn vow and obliga-
tion in the presence of the church, when we are sacra-

A HI AY ON THE PHILIPPIANS.

[Chap. I.

mentally sanctified by baptism, promising there to
' forsake the devil and all his works, constantly to
believe God's holy word, and obediently to keep bis
commandments.' So that henceforth, as the apostle
often exhorteth, we should ' walk not after the flesh,
but after the spirit, ; ' we should ' crucify the flesh
with the affections and the lusts,' and ' walk in the
spirit, in newness of life ; ' we should ' cast off the old
man, which is corrupt through the deceivable lusts,
and put on the new man, which after God is created
in righteousness and true holiness;' in a word, we
should ' die unto sin, and live unto God.' Otherwise
how is our baptism the washing of the new birth unto
us, and the renewing of the Holy Ghost ? Sacra*-
mentally it is, but effectually it is not, unless by the
power of the Spirit of sanctification the body of sin be
destroyed in us, that it may not reign in us, and the
life of God be renewed in us, that we may live unto
God in Jesus Christ our Lord. Neither doth it indeed
at all profit us to be sealed outwardly with the seal of
an holy profession, unless by the power of the Spirit
we be sanctified in the inner man, to lead our lives in
all godliness and holiness ; for unto these only ' Christ
Jesus is made of God wisdom and righteousness, and
sanctification and redemption,' and these only are made
partakers of that imputed holiness which properly is
in Christ Jesus, and is imputed unto them which are
in Christ Jesus. And this is it whaeh indeed makes
us holy, and saints in Christ Jesus. Our inherent
holiness is utterly imperfect, full of unholiness, and all
shall be perfect in the heavens ; yet is it so accepted
with God, through Jesus Christ our Lord, that having
it, his is imputed unto us, whereby we are made saints
in Christ Jesus ; so that if, as we are called, and as by
outward profession, through baptism, we are saints in
Christ Jesus, so we will truly be saints in Christ Jesus.
We must follow after holiness, and be filled with the
fruits of righteousness, which are by Jesus Christ unto

the glory and praise of God ; this inherent holiness
only being the pledge and seal of that imputed holiness,,
whereby we are most truly saints in Christ Jesus.

A good lesson for all them to meditate upon that
are baptized into the name of Christ Jesus, but whereon
it may well seem that a great many of us never think.
For if we did, could it be that we should so wallow in
sin, and drink iniquity like water, as we do ? that we-
should so defile ourselves with adultery, fornication,,
uncleanness, wantonness, hatred, debate, emulations,
wrath, contentions, envy, theft, murder, drunkenness,
gluttony, pride, lying, swearing, and the like, as we do ?
that we should so profane the Lord's Sabbaths, so
decline from the works of the spirit, and so delight
ourselves in the works of the flesh, as we do ? ' Know
ye not,' saith the apostle, Rom. vi. 3, 4, ' that all we
which have been baptized into Jesus Christ have been
baptized into his death, that like as Christ was raised
up from the dead by the glory of the Father, so we
also should walk in newness of life.' Surely either we
know it not, or remember it not ; and whether soever
it be, it argueth that we are not the men that we should
be. Beloved, sin and saints sort not together. If ye
suffer sin to reign in your mortal bodies, well may the
filth of the flesh be put away through the outward
washing ; but ye are not indeed of the communion of
saints, because not washed by the Spirit in the spirit
of your minds. Let no man therefore deceive himself.
Either ye must be saints in Christ Jesus, or else ye
belong not to his kingdom. And if ye be saints, then
may ye not suffer ' sin to reign in your mortal bodies.'
Flee, therefore, from sin as from a serpent, and ' follow
after peace with all men, and holiness, without which
no man shall see the Lord.' So shall ye not onlv be
of the number of them that are called saints through
the body of their outward profession, but ye shall be
indeed saints in Christ Jesus.

LECTURE II.

II ith the bishops and deacons ; grace be with you, and peace from God our Father, and from our Lord Jesus

Christ. — PmLir. I. 1, 2.

IT rcmainetb now that we come unto the persons
saluted more particularly, which are the bishops
and deacons at Philippi ; where by bishops he
meancth the ministers and teachers there which
laboured in the word and doctrine. For that the
word must needs so signify in this place appeareth,
use he speaketh of many bishops in one church
and city.. And so frequently it sigirineth in the New
'I '-lament, as easily may be seen by looking into
places where this word is used. Afterward the
name of bishop came to be a distinct title, of men more
eminent in the ministry, as now it is. By deacons,
also, the apostle, I take it, meancth those that by

their office were to receive and to distribute the common
liberality of the church, according to the necessities of
all the poor members thereof, such as we read to have
been ordained in the church, Acts vi. 5, and such as
are described by our apostle, 1 Tim. hi. 8, &c. ; for
albeit the word here used have likewise other signifi-
cations in the New Testament, yet here the distinc-
tion of bishops and deacons sheweth, that by deacons
are meant such as attend on distribution, not on
teaching or exhortation. Now, unto these, together
with the bishops, the apostle is thought here to write,
as to magnify their office, so because theirs had been
the care chiefly, in respect of their office, to send the

Veil 1, 2.]

LECTURE II.

church's liberality unto him by their minister Epa-
phroditus.

Here, then, 1, in that the apostle writeth, as to
the whole church of Philippi, so particularly unto the
bishops and deacons there, I observe that, as admoni-
tions, exhortations, instructions, consolations, and the
like, are continually needful for the church, for the
further building thereof in perfect beauty, so are they
likewise needful fur the ministers of the church, and
all others any way interested therein, for their farther
confirmation in the things that belong unto their
peace. Whereupon it was that our apostle, going
bound in the spirit unto Jerusalem, called the elders
of the church of Ephesus together, and exhorted them,
saying, ' Take heed unto yourselves, and to all the
flock whereof the Holy Ghost hath made you overseers,
to feed the church of God, which he hath purchased
with his own blood,' Acts xx. 28. And hereupon it was
that, in his epistles unto Timothy and Titus, he gave
them so many instructions, admonitions, and exhor-
tations, as he that readeth may there easily see. They
were ministers of the gospel, set over their flocks, and
well instructed in the Scriptures, yet still the apostle
thought it needful to warn them, and to arm them,
and to ' instruct them in the way of God more per-
fectly.' For he knew that Judas the apostle had
' fallen from the fellowship which he had obtained in
the ministration of the gospel, and had purchased a
field with the reward of iniquity, Acts i. 17, 18 ; as
also tbat many that laboured with him in the gospel
• sought their own, and not that which was Jesus
Christ's ; ' and that manyt fainted and shrunk through
the opposition of false teachers.

Here, then, 1, is a good lesson for them that are
greatest and most eminent in the church, I mean for
the reverend fathers and bishops of our church, that
be it b}r writing or speaking, instruction or exhorta-
tion, or else howsoever, they seek the good, as of all
the saints in Christ Jesus that depend upon them, so
withal of the bishops and deacons, I mean of them
that are appointed for the work of the ministry, or for
any function about the church. A better precedent
than the apostle's they cannot have to follow, and as
needful too it is now to write and speak unto and labour
with the pastors and teachers of the people as then it
was. For many now we have that with Dernas ' em-
brace this present world,' but very few that with
Demas return again unto their former love. Kay,
which is worse, many now we have that never had
former love that was good whereunto they should re-
turn, men that first and last sought their ease, or then-
pleasure, or their profit, or their honour, but never
reckoned to feed the flock of God, whom as it were
needful to reform, so is it also needful to confirm
others, to admonish others, to encourage others.
And who so fit for this as they that, as Paul, are of
greatest place in the church ?

2. Hence learn you patiently to suffer yourselves to

be instructed, admonished, and exhorted. For if
these things be needful for your pastors and teac!
how much more needful are they for you ! E v.
much more as ye are less taught in the word than they
are. Whether, then, we write or speak unto you,
' suffer ye the words of exhortation ' and instruction
from us gladly.

My second observation hence is from this, that
there were now bishops and deacons there unto whom
he might write. For hence I observe the great bless-
ing of the Lord upon the preaching of the word. A
little while before, at the first preaching thereof unto
the Philippians, it was so unsavoury unto them, thai
they could not brook Paul and Silas, but cast I
into prison; but now such a 1 the Lord hath

given unto the word preached by them, that the num-
ber of converts and believers was very great, insomuch
that now they had ministers to attend on teac!
and deacons to attend on distribution, and an absolute
ecclesiastical government, as it may seem, amongst
them. This was the Lord his doing ; for ' Paul
plants, and Apollos waters, but God gives the in-
crease,' 1 Cor. iii. G. And this increase he giveth as
it pleaseth him, sometimes sooner, sometimes later.
Upon one sermon of Peter ' there were added unto the
church about three thousand souls,' Acts ii. 41. But
at other times and in other places the seed of the word,
which both he and other of the apostles did sow. lay
oftentimes a good while in the ground before it
brought forth fruit unto the Lord. So in this city of
Philippi, Lydia at the first received the word gladly,
Acts xvi. 14, but in others it took root downward, and
sprung up afterward, howsoever sooner or later, as in
the primitive church, through the apostle*s doctrine,
' the Lord added to the church from day to day such
as should be saved; ' so doth he always make a bless
to follow upon the word, though unto us it Beem
oftentimes to perish. So he promised long since that
he would, saying, Isa. lv. 10, 11, ' Surely as the
rain cometh down and the snow from heaven, and
returneth not thither, but watereth the earth, and
maketh it to bring forth and bud. that it may give
seed to the sower, and bread to him that eateth ; so
shall my word be that goeth out of my mouth, it
shall not return unto me void, but it shall accomplish
that which I will, and it shall prosper in the thing
whereunto I sent it.'

Here, then, is a great comfort over our labours in
our ministry with you that hear us. Though the
word which Ave bring unto you be rejected and
despised, and we reviled and persecuted, yet we faint
not, but are full of comfort, because we know that the
Lord will give a blessingunto his word. Which, how-
soever it do not always appear unto us, yet shall it,
and doth at one time or other, break forth into the
fruits of holiness and a saving knowledge in as many
as are ordained unto hie. And still we kr.ow this,
that his word always doth his will, and prospereth in

AI:! AY OX THE PHILIPPIANS.

[Chap. I.

that whereunto it is sent ; so that this blessing always
follows upon it, that God's name is thereby glorified,
whether it be in them that be saved or in them that
perish. For as the apostle saith, 2 Cor. ii. 15, 16,
' We are unto God the sweet savour of Christ, in them
that are saved, and in them that perish. To the one
we are the savour of death unto death, and to the
other we are the savour of life unto life.'
And let this suffice for the inscription.
Now followeth the salutation, wherein the apostle
wisheth the Philippians all good, from him which is
the author of all goodness. And (1.) is set down the
thing which he wisheth unto them, ' grace and peace ;'
understanding by grace, the free favour of God where-
with he loveth his children, and by peace every bless-
ing, corporal and spiritual, flowing from that fountain
of grace. (2.) Is set down unto whom he wisheth
this grace and peace — viz. : ' To all the saints at
Philippi, with the bishops,' &c. (3.) Is set down the
author from whom and by whom he wisheth this grace
and peace unto them, which is ' from God our Father,'
as the fountain and first original, from whom cometh
every good and perfect gift; and ' from the Lord
Jesus Christ,' as the means whereby every grace of
the Spirit is conveyed and derived unto us.

1 . The first thing which here I note is, that the apostle
wisheth grace and peace unto the Philippians. The
received manner of salutation among the Jews was
this, ' Peace be unto you.' So Amasai unto David,
1 Chron. xii. 18, ^ Peace, peace be unto thee, and
peace be unto thine helpers.' So the Lord unto
Gideon, Judges vi. 23, ' Peace be unto thee.' So
Christ unto his disciples, Luke xxiv. 36, ' Peace be
unto you ;' so he taught his disciples to say, Luke x.
5, ' Peace be to this house,' wherein they wished all
prosperity and good to them whom they so saluted.
But, after the full and clear manifestation of grace in
the whole mystery of our redemption, still we see the
apostles' salutations to be, ' grace and peace be with
you ;' wherein they do not only comprehend all bless-
ings absolutely that are to be prayed for, whether for
this life or-that that is to come, but plainly demonstrate
the fountain whence all other blessings flow, and
which principally is to be prayed for, be it in prayer'
for ourselves or for others.

Hence, then, I observe, what the things are
which we must wish and pray for to our brethren, if
we will wish them all good ; and they are grace and
peace, only two blessings of goodness in show of words,
but indeed all the blessings of the God of Isaac unto
Jacob and his seed for ever. For what is grace ?
It is the love of the ever living God, wherewith he
freely loveth and accepteth us in Christ Jesus. And
what is peace ? It is principally a tranquillity and
quietness in conscience, through the forgiveness of
our sins by the grace and love of God toward us ; but
generally, whatsoever goodness floweth from grace.
Now we see the rich treasures of blessings stored up

in these blessings of grace and peace. In the blessing
of grace, there is given that which is the cause both
of peace and all good blessings whatsoever. For
whence are our election unto salvation, our vocation
unto the knowledge of the truth, our adoption into the
sons of God, our justification unto righteousness, our
sanctification unto holiness, our reconciliation with
God, our hope of glorification in the heavens ?
Whence is it that we believe in the holy Trinity, that
we are strong in hope, that we love God and our
brethren, that we have peace with God and our own
consciences, that we rejoice in the Holy Ghost, that
in our thoughts we think, in our desires we will, in
our actions we do anything that is good ? Are not
all these things from the blessing of grace ? Is not
the free favour and love of God in Christ Jesus the
cause of all these things ? Yes, surely ; because God
loveth us in his well beloved, therefore doth he thus
enrich us with spiritual graces in heavenly things ;
and further, giveth us the true possession of all tem-
poral blessings, of health, wealth, strength, liberty,
and the like, so far as he seeth it to be good and need-
ful for us. So that in the blessing of grace all these
things are given us in the cause. Now, in the bless-
ing of peace are given all the good things themselves
which proceed from that cause, whether they be
spiritual graces or temporal blessings. For so I
understand and conceive hereof, that in the blessing
of peace are given all things whatsoever are either
certain tokens or probable signs of peace with God ;
so that the spiritual graces of God, being certain
tokens of our peace with God, and the temporal bless-
ings of God being probable signs thereof, as adversity
and trouble are probable signs unto man of God's
displeasure, even all these are given in the blessing
of peace. What blessing, then, of God can we wish
or pray for to our brethren which is not treasured up
in the blessings of grace and peace, the one being the
fountain of all good things, and the other being the
good things themselves ; the one releasing us irom
sin, the other freeing us from all evil conscience, the
only two fiends that trouble and torment us ?

Will ye, then, learn, in a brief and short sum, to
comprehend whatsoever blessing is needful to be
prayed for for your brethren ? I think ye will be
willing, for long prayers either for them or for your-
selves is very wearisome unto you ; pray, then, for
grace and peace unto them : first for grace, then for
peace, for unto whom grace is given peace shall be
granted ; but if grace be not first, peace shall not
follow, no more than the stream runs where the foun-
tain is dried up.

2. In this apostolical salutation I observe a most
evident testimony of the apostle's love towards the
Philippians, and consequently of their love toward
their brethren that use it. For, beloved, how can I
give a better testimony of my love towards you than
if with the apostle I say unto you, ' Grace be with

Ver. 1, 2.]

LECTUltE II.

you, and peace from God our Father'? &c. Can I
pray better for you than when I pray that the grace
of God may abound towards you, that the love of
God in Christ Jesus may be manifest in you ? Can
I wish you better than when I wish that you may
have peace with God, peace within yourselves, and
peace one with another ? Can I desire better things
at the hands of God for you than that the grace of
God may continually prevent and follow you, and that
thence all spiritual graces and temporal blessings may
be ministered unto you, both for this life and that
that is to come ? Or can mine affection of love be
more inflamed towards you than when thus I pour
out my soul for you, that so by grace ye may be
released from sin, and the punishment thereof, and
by peace from the pitiful throbs of a tormenting con-
science ? Did not Moses, and Joshua, and Samuel,
and David, and Daniel, and the rest of the prophets,
thus manifest their love unto the people of God, by
praying for them, and wishing all good things unto
them ? Did not our blessed Saviour thus shew his
love towards his apostles, and all them that should
believe through their preaching, when he made that
long prayer for them ? John xvii. And thus should
we testify our love unto our brethren, even by Chris-
tian salutations, holy prayers, and hearty wishes for
grace and peace unto them from God, &c.

But such testimonies are not now common. Nay,

he that shall now give such a testimony of his love

unto any of his brethren by such a form of salutation,

he shall be sure to be noted for his pains, and odiously

to be traduced. Whereof as I see no reason, so neither

do I think it meet that this be the form of salutation-,

whatsoever be the subject and matter of our writing.

But, to let that pass, is it not so, that there are strifes,

debates, envyings, hatreds, contentions, and divisions

amongst us ? Is it not so that we wound and kill

one another, if not with swords, yet with tongues whet

like swords, fastening lies, and slanders, and suspicions

one upon another ? Is it not so that we rather eat

and devour one another than wish one another's good?

Yes, surely ; the godly man may now sorrow with

David, and say, ' Woe is me, that I am constrained

to dwell with Mesech, and to have mine habitation

among the tents of Kedar ! My soul hath long dwelt

among them that be enemies unto peace. I labour for

peace ; but when I speak unto them thereof, they

make them read}' to battle,' Ps. cxx. 5-7. And is it

so with us, and can wre say that we are so afl'ectioned

one to another as that we wish grace and peace from

God one unto another ? Nay, well may we flatter

ourselves, but in truth we cannot say so. For as

they only love God that love their brethren, so they

only wish peace from God unto their brethren that

love to live in peace with their brethren. Beloved,

we are brethren ; why should we then strive one with

another ? Why, then, should there be heart-burnings

in one against another ? Rather we should be at

peace one with another, and wish grace and peace
from God one unto another. Thus did the apostle,
and herein left an example for us to follow, that as he
walked in love towards all the saints in Christ Jesus,
so we also should walk in love one towards another.
Let therefore the same mind be in us that was in our
apostle, and let us from our very souls wish grace and
peace from God one unto another. Let our greetings
be with holy prayers, for abundance of all the Lord's
mercies unto our brethren, and so let us testify our
loving affection towards them. «=«*»

3. In this apostolical salutation I observe a brief
sum of Christian religion, in the using whereof we
shew forth a most notable testimony of our faith.
I can only note the points of Christianity briefly which
it containeth, and must leave the serious consideration
and meditation of them unto yourselves. The first
point is, that all blessings, whether spiritual graces
or temporal blessings bestowed upon us, are from
God the Father, by Jesus Christ his Son. So also
saith the apostle James, saying, i. 17, ' Every good
giving and every perfect gift is from above, and
cometh down from the Father of lights, with whom is
no variableness, neither shadowing by turning.' And
so we confess when we pray for ' grace and peace,'
whereby all blessings are signified unto our brethren,
' from God our Father,' &c. His name therefore,
for every blessing we have, is to be blessed and praised
for ever, and that song of David, Ps. ciii., is of all
God's children to be taken up, ' Praise thou the Lord,
0 my soul ; and all that is within me, praise his holy
name. Praise the Lord, 0 my soul, and forget not all
his benefits,' &c.

The second point is, that only God is to be prayed
unto for all blessings b}r Jesus Christ. So our blessed
Saviour hath taught us, where he teacheth us thus to
pray, Mat. vi. 9, ' Our Father which art in heaven,' &e.
And so we confess when we pray for grace and peace
unto our brethren, ' from God our Father,' &c. And
as Peter said unto Christ, John vi. 68, ' To whom
shall we go? thou hast the words of eternal life;' so I
say, to whom should we pray for any blessing ? ' Every
good giving and every perfect gift is from above,' &c,
as even now we heard out of James. Frivolous, there-
fore, and impious is the invocation of saints, whereby
that honour is taken from God which is chiefly due
and properly belongeth unto him, I mean pra;
For ' how shall any man call on him in whom he doth
not believe ?' Rom. x. 14. Or in whom shall any man
believe but in God only ? So then, if only we I
believe in God, then are we only to pray unto God,
and therefore not unto saints.

The third point is, that the grace and free favour oi
God in Christ Jesus is the very fountain of all (Sol's
blessings bestowed upon us. So the Holy Ghost wit-
nesseth throughout the whole Scripture, saying, Rom.
iii. 24, that ' we are justified freely by grace,' that we
are ' saved by grace,' Eph. ii. 8, and that ' by the

ATRAY ON THE PHILIPPIANS.

[Chap. I.

.grace of God we are that we are,' 1 Cor. xv. 10, what-
soever we be, and whatsoever blessing we have. And
so we confess in effect, when we pray first for grace
and then for peace ; that from grace, as the fountain,
may flow peace and all the rivers of God's blessings.
Man's merits therefore must stand aside, we may not
hold any blessing of them, but only of grace. For as
the apostle dispute th of election, Rom. xi. 6, so may
it be said of any blessing of God, ' If it be of grace, it
is not of works, else were grace no more grace ; and
if it be of works, then not of grace, or else were works
no more works.' One of these excludeth the other,
so that whatsoever is by the one is not by the other.

The fourth point is, that we are to believe in God
the Father, and in Christ Jesus his Son. So our
id Saviour teacheth us where he saith, John xiv. 1,
' Ye believe in God, believe also in me;' as if he should
have said, Ye believe in God, and so }'e are to do ; be-
lieve also in me, for so ye are to do. And so in effect
we confess, when we pray unto God the Father, and
Christ Jesus his Son, for grace and peace unto our
brethren. For as even now we heard, unto whom we
pray, in him we are to believe ; as also again, in whom
we believe, unto him we are to pray. Accursed,
therefore, be their infidelity, that either deny there is,
or doubt whether there be a God or no, and make a
mock at the Son of God. In whom now they believe
not, at his presence they shall tremble, and ' cry unto
the mountains and rocks, Fall on us, and hide us from
the presence of him that sitteth on the throne, and
from the wrath of the Lamb,' Rev. vi. 16.

The fifth point is, that we are sure that God hath
reconciled [us] unto himself by Jesus Christ, and
adopted us through him into his sons. So the apostle
telleth us, 2 Cor. v. 18, where he saith that ' all things
arc of God, which hath reconciled us unto himself by
Jesus Christ ;' and, Ephes. i. 5, that ' he hath predes-
tinated us to be adopted through Jesus Christ unto
himself, according to the good pleasure of his will.'
And so we confess when we wish ' grace and peace
from God our Father ;' for if he [is] our Father, then we
[are] his sons, and a reconciliation made between him
and us. And therefore, having finished all things, our
blessed Saviour saith, John xx. 17, 'I ascend unto
my Father and your Father, to my God and your
God ;' where give me leave by the way to put you
in mind of one point, wherein of late it may be I
snnewhat erred. When last I spake of this point, in
handling of those words, ' unto God, even our Father,'
&c, I told you that it was observed that not any saith
with Christ, my Father, as many say with Thomas,
my Lord, my God. And so, indeed, it is observed by
Zanchius on those words. But since I perceive by as
faithful and diligent an observer of the Scriptures,* that

* Dr Rain.

Elihu, speaking unto God, saith, Job xxxiv. 36, ' My
Father, let Job be tried,' &c, not, indeed, in our
English translations, following the judgment of some
of the rabbins, but }ret in the best approved transla-
tions. So that it may not be a rule that none may
say with Christ, my Father, but as we say, my God,
and our God, so may we say, my Father, and our
Father. And herein is the sweet comfort of all God's
children, that we may cry unto God Abba, which is
' Father,' that we may pray and say, ' Our Father,'
that we may wish ' grace and peace from God our
Father ; ' for if he be our Father, and we his sons,
then are we also ' heirs of God, and heirs annexed
with Christ.' And let all the comforts in the world
stoop unto this one comfort, the very soul's joy of all
them that have received the Spirit of adoption.

The sixth point is, that Christ Jesus our Lord is
our only Mediator, try whom only we have access in
our prayers unto God, and by whom we receive what-
soever we have of God. So the apostle witnesseth,
1 Tim. ii. 5, saying, ' There is one God, and one
Mediator between God and man, which is the man
Christ Jesus ;' by whom, Heb. iv. 16, ' we go boldly
unto God, that we may receive mercy, and find grace
to help in time of need.' And so we confess in effect,
when we 'pray for ' grace and peace from God our
Father, and from the Lord Jesus Christ,' as the
means by whom w^e are partakers of grace and peace ;
for so they are from the Lord Jesus Christ, as he is
the means by whom they are conveyed and derived
unto us from God, even our Father. The saints,
therefore, are no mediators of intercession for us,
either to bring us unto God, or to bring his blessings
unto us. Our high priest is ' able perfectly to save
them that come to God by him, seeing he ever liveth
to make intercession for them,' Heb. vii. 25 ; and as
to save them, so to give them all graces good and
needful for them.

The most of the rest of the points I will conclude
in one, which is this, that Jesus Christ is God, which
we confess when we pray for grace and peace from
him; that he is the Saviour of the world, which we
confess when we call him Jesus ; that he is that coun-
sellor and great prophet, that King and Prince of
Peace, that Lamb of God, slain from the beginning of
the world to take away the sin of the world, which we
confess when we call him Christ; and that unto him
is given all power in heaven and in earth, which we
confess when wTe call him Lord. If he, therefore, be
with us, we need not to fear who be against us. For
he is our God, our Saviour, our Lord, our Master,
our King, our everlasting High Priest. I cannot pro-
secute either these or the rest of the points. By these
you will conjecture the rest, and easily see the epitome
of Christianity concluded in this short salutation.

Veu. 3-5.]

LECTUEE III.

LECTURE III.

J thank my God, having you in perfect memory, &c. — Puilip. I. 3-5.

NOW give me leave, before I come to that which
followeth, to note one thing farther from the
words already handled, and that is, the apostle's often
using of the name of Jesus Christ in so few words.
Out of the abundance of his heart his mouth spake,
and still his mouth was idled with Jesus Christ, Jesus
Christ, insomuch that three several times still he
ingeminates Jesus ( 'hrist : ' Paul and Timothy, the
servants of Jesus ( 'hrist, to all the saints in Jesus Christ :
grace be with you, and peace, from God our Father,
and from the Lord Jesus Christ.'1 Which argueth that
his comfort was in him, that his love was set on him,
and that he was unto him, as the spouse spcaketh in
the Canticles, chap. v. 10, ' the chiefest of ten thou-
sand.' Hence then I observe a rule whereby commonly
to discern what a man is : his speech commonly be-
wraveth what he is. The worldling his tongue is still
talking of the world, the covetous man of his money,
the voluptuous man of his pleasure, the proud man of
his rich attire, the delicate man of his dainty fare, the
pot-companion of his cups, and the like, commonly
talk most of the things they like best, and by their
talk commonly thej' may be discerned what the}' are.
And in this respect, as it is with them that set their
affections on things which are on earth, so is it with
them that set their affections on the things which arc
above. They are still talking of the word of their
salvation, of the commandments of the Lord, of the
mercies of the Lord, and of the thing* that belong unto
their peace ; as David professeth of himself, saying,
Ps. ci. 1, ' My song shall be of mercy and judgment ; '
cxix. 13, 15, ' With my lips do I speak of all the judg-
ments of thy mouth : ' ' I talk of thy commandments,
and have respect unto thy wa}rs ; ' cxlv. 5, ' I will talk
of thy worship, 0 Lord, thy gloiy, thy praise, and
wondrous works ; ' xxxv. 28, ' My tongue shall be talk-
ing of thy righteousness all the day long, and I will
tell of thy salvation from day to day.' But of all other
things their delight is, in their hearts to muse, and
with their tongues to talk, of Jesus Christ. Here
their hearts dance for joy, and the talking hereof is
more sweet than honey and the honey- comb unto their
mouths. Hereon they love, as it were, to dwell, and
their tongues can never be satisfied with talking on
him. And why ? Here is their comfort, here is their
hope, here is their love, here is their ' crown of rejoic-
ing.' Here is their protector in all dangers, their
reconciler unto God, their mediator between God and
thorn, their Saviour from their sins, and he that is
' made of God unto them wisdom, and righteousness,
and sanctification and redemption.' Here is he ' in
whom are hid all the treasures of wisdom and know-
ledge,' of mercy and love, in whom alone the Father

is well pleased. And therefore here, as men ravished
with joy, they cry and cry again, ' Holy Jesus, sweet
Jesus, blessed Jesus,' even as we see the spouse in the
Canticles, not to leave her bridegroom, Christ Jesus,
after once she catch hold of him, but still cries. Cant,
iv. 15, ' 0 fountain of the gardens, 0 well of living
waters, and of the springs of Lebanon!' v. 10, 11,
' My well-beloved is white and ruddy, the chiefest
among ten thousand : his head is as tine gold, bis locks
curled, and black as a raven,' &C. Thus the children
of God love to talk of him whom their soul loveth, and
thus commonly a man may discern who are saints in
Christ Jesus. Commonly, 1 say, not evermore cer-
tainly ; for if good speech, and holy talk, and ci\
' Lord, Lord,' and often using of the name of J
Christ, were a perpetual and certain rule of a good
Christian, the dissembling hypocrite would be as good
a Christian as the best. And a hard matter it is not
to be deceived sometimes by the hypocrite. But com-
monly, I say, a man's speech bewrayeth what h<
holy or profane, the ground of. which note is that saving
of our Saviour, Mat. xii. 3-1, that ' of the abundance
of the heart the mouth speaketh ; ' and otherwise we
cannot judge whereon the heart thinketh, but by that
whereon the toiume runneth.

Hence then learn you, beloved, to make trial unto
yourselves, and to give trial unto others, what ye are.
Your tongue and talk may tell yourselves, and do tell
others, what ye are. What is it whereon your tongues
love most to talk, and wherein ye take most pleasure
when ye talk ? Is it on the things which are on earth ?
It may be a token unto yourselves and others that ye
are earthly-minded. Is it on the things which are
above ? It may be a token unto yourselves and others
that your conversation is in heaven. If ye love Christ
Jesus, if ye take comfort in Christ Jesus, your tongues
will be talking of Jesus Christ, and your hearts will
rejoice when your tongues arc talking of him. As,
therefore, the apostle exhorteth the Colossians, iv. 6,
so do I you : ' Let your speech be gracious alv.
and powdered with salt.' Let the mercies which ye
have in Christ Jesus be so sweet and comfortable unto
you, that your hearts may delight always to muse, and
your tongues always to talk, of Christ Jesus. I ., ; him
he hid in vour heart, let him break out in vour tongue,
and let him rejoice both the heart and the tongue, that
so ye may have testimony within yourselves, and give
testimony unto others, that ye are saints in Christ
Jesus. Now proceed we to that which followeth.

/ thank my God. After the inscription and saluta-
tion, now followeth the body of the epistle itself,
wherein the principal scope and drift of the apostle is,
to confirm the Philippians in the truth wherein they

AIRAT ON THE PHILIPPIANS.

[Chap. I.

stood, that they might not only not decrease, but in-
crease in all knowledge and in all judgment. In this
exordium, or beginning of his epistle, which is from
ver. 3 to 12, to testify his love toward the Philippians,
that so they might the rather hearken unto him, 1,
he signifieth his rejoicing, on then- behalf, for the grace
of God already bestowed on them ; 2, he signifieth
his assured hope of God's farther mercy towards them,
in performing the good work which he had begun in
them ; 3, he prayeth for their perseverance, and in-
crease in all knowledge and in all godliness. His
rejoicing on then- behalf he signifieth, 1, in his giving
of thanks unto God on their behalf; 2, in remember-
ing them in his prayers unto God ; 3, in praying for
them with gladness. The grace of God already be-
stowed on them, for which he rejoiced in their behalf,
is said to be, 1, then fellowship with other churches
in the gospel ; 2, then* perseverance therein from the
first day they had received the gospel, till now that he
wrote unto them. This is the general resolution of
these words.

Now for the more particular opening of the meaning
of them. In that, in the beginning of his epistle, he
thanketh God on the Philippians' behalf, he observeth
his usual manner, for so he beginneth almost all his
epistles, as anon we shall hear. In that he saith that
he thanketh his God, he signifieth his bold and near
approach unto God in giving thanks, and in praying
unto him. Again, in that he saith, that ' he hath them
in perfect memory always in all his prayers for them
all,' he meaneth that, as always he thanketh God for
them all, so always, in all his prayers unto God, he
remembereth them. And he addeth that his prayers
are always poured out unto God for them ' with great
joy and gladness of heart.' Why '? 'Because,' as he
addeth the reason, ' of the fellowship which they had
received in the gospel.' 1. Because they, as other
churches, had received the gospel, and thereby had
fellowship with the Father and with his son Jesus
Christ, and because they had continued in the truth
from the first day of their conversion unto Christ by
his ministry, until now that he wrote unto them. This
was the cause of his thanksgiving ; and his continual
pravers, wherein he alwav^s remembered them, were
that they might continue in that grace, even in that
fellowship which they had received in the gospel. It
is then briefly as if the apostle had thus said : ' I thank
my God always on your behalf, for that fellowship
which you have with the Father and the Son, with us,
and with other churches, by embracing the gospel, and
for your perseverance therein, from the first da}- that
I, and Silas, and Timotheus preached it unto you,
unto now ; and always, in all my prayers unto God, I
remember you, praying for you with gladness for the
grace already granted you, that ye may continue and
increase in that grace. This I take to be the meaning
of these words.

The first thing, then, which here I note is, the

apostle's beginning of his epistle with thanksgiving
unto God on the Philippians' behalf. And so be be-
ginneth all his epistles with thanksgiving unto God on
their behalf to whom he wrote, only his epistles to the
Galatians, and to Titus, and the former to Timothy
excepted. And so Peter beginneth his former epistle.
Whence I observe, that thanksgiving unto God is a
service principally requisite in a Christian. ' I ex-
hort,' saith the apostle, 1 Tim. ii. 1, ' that first of all,'
or above all things, ' supplications, prayers, interces-
sions and giving of thanks be made for all men.'
And in the former to Thessalonians, v. 18, he willeth
' in all things to give thanks ; for that this is the will
of God in Christ Jesus.' And not any sacrifice is
more exactly commanded or described in Leviticus than
the sacrifice of thankso-ivin^, Lev. vii. 12. Where-
upon, if we look into the practice of the saints of
God, we shall find that they were never slack in this
service. Melchiseclec, after Abraham's victory,
slacked not this service, but gave thanks unto the
most high God, which had delivered his enemies into
his hand. Moses also, and the Israelites after their
deliverance from the Egyptians, and out of the Bed
Sea, Exod. xv. 1, slacked not this service, but sung
praises unto the Lord. So did Deborah, and Barak,
and Jehoshaphat, and many others, after their victories
over their enemies. And how often do we read that,
as others of his servants, so our blessed Saviour him-
self, gave thanks unto his Father ? All which shew
clearly how requisite this service of thanksgiving
unto God is, if either we will hearken to the precepts
and exhortations of the Holy Ghost, or do as we have
the saints of God, and our blessed Saviour, for
example.

What then ? Doth the Lord need the praises of
man, or is he delighted with his giving of thanks ?
No : the Lord needeth them not, neither is he delighted
therewith so much for his own sake. Yet doth he re-
quire them of us, and is delighted therewith for our
sakes ; for (1.) in giving of thanks unto God, we ac-
knowledge that to be from him for which we give him
thanks ; (2.) in giving him thanks wc shew ourselves
well pleased and content with that spiritual grace or
temporal blessing wherefore we give him thanks ; (3.)
in giving him thanks, we return what we can unto the
Lord, with humble confession that we can no more,
nor that but by grace ; lastly, in giving of thanks
unto God, we provoke him to bestow farther mercies
upon us : all which things he requireth of us, and liketh
well in us. And for these very reasons, besides the for-
mer, is thanksgiving unto God so requisite a service
in a Christian.

Yet as requisite a service as it is, we fail as much
in it as in any service. It may be. that being in
peril, or persecution, or sorrow, or need, or sickness,
or other like adversity, we will make our requests
known unto God in prayer and supplication, as the
occasions are, publicly or privately. But when the

Ver. 3-5.]

LECTURE III.

Lord hath heard our prayers, and granted our requests,
when he hath done more for us than we could desire
or think, what giving of thanks is there unto God,
either publicly or privately '? For instance, now of
late when the Lord opened the clouds of heaven, and
threatened by rain to deprive us of that blessing of the
fruits of the earth which he had shewed unto us in
great plenty and abundance, then we poured out both
public and private prayers, in our churches and in our
houses, that it would please the Lord to send us such
weather whereby we might receive the fruits of the
earth in due season. But now that the Lord hath
sent us seasonable weather, and given us good hope of
reaping the fruits of the earth in due season, in what
congregations publicly, in what houses privately, is
the voice of praise and thanksgiving heard ? I in-
stance only in this, but as it is in this, so is it in
other things. Not one of ten that sings the song of
praise and thanksgiving after benefits received ; it is
too harsh a note, we cannot tune it ; all, or the most
part of us, being liker unto those nine lepers that never
returned back to give God praise, than unto the
stranger that returned, Luke xvii. 18. Beloved, by
unthankfulness we provoke God's wrath against us as
much as by any sin, and therefore Paul reckons it up
amongst the most heinous sins, 2 Tim. hi. 2 ; but the
sacrifice of thanksgiving is as pleasant and acceptable
unto God as is any sacrifice ; and therefore by David
the Lord saith, Ps. 1. 23, ' Whoso offereth me thanks
and praise, he honoureth me,' even with most excellent
honour. Let us therefore cleanse ourselves from this
sin of unthankfulness, and ' let,' as the apostle ex-
horteth, Philip, iv. 6, ' our requests be shewed unto God
in pi\Tyer and supplication, with giving of thanks.'
The fouler that the sin of unthankfulness is, let us the
more detest it, and the more requisite that thanks-
giving to God is, let us the more abound therein. Let
us follow the counsel of the apostle, Col. ii. 6, 7, and
' walk in Christ Jesus, rooted and built in him, and
stablished in the faith, as we have been taught,
abounding therein with thanksgiving.'

The second thing which here I note is, the cause of
the apostle's thanksgiving unto God, which is, because
of the fellowship which they had in the gospel from
the first day until then; (1.) because they, as other
churches, had received the gospel, whereby they had
fellowship with the Father and the Son, and because
they had continued in the truth from the first day of
their conversion unto Christ by the work of his minis-
try, unto now that he wrote unto them. Whence I
observe a principal matter of our thanksgiving unto
God, a principal cause wiry we should, upon the bless-
ing bestowed upon us, give thanks unto God for it.
In all things, indeed, is matter of our thanksgiving
unto God, for ' every good giving and every perfect
gift is from above, and cometh down from the Father
of lights,' &c, Jas. i. 17. He created us, formed us,
and made us, and that in his own image : ' In him we

live, move, and have our being;' he giveth health,
wealth, peace, liberty, food, raiment ; he ' sendeth
rain from heaven, and fruitful seasons,' delivereth in
all dangers, comforteth in all troubles, helpeth in all
needs, blesseth the work of our hands, and filleth us
with plenteousness of all good things. And for all
these we should, and have great cause, from day to
day, to tell out his praise with gladness, and to offer
unto him the sacrifice of praise and thanksgiving.
But yet is a more principal matter behind, which is
the fellowship which we have with other reformed
churches in the gospel of Jesus Christ, and the con-
tinuance thereof so long time amongst us, the preach-
ing of the word of our salvation amongst us, and the
blessed increase thereof under a most gracious govern-
ment. Hei-e is, indeed, principal cause of rejoicing
and thanksgiving, for by our fellowship which we have
with other churches in the gospel, we have fellowship
with the Father, and with his Son Jesus Christ, as
John witnesseth, saying, 1 John i. 3, ' That which we
have seen and heard,' to wit, the gospel, ' declare we
unto you, that ye may also have fellowship with us,
and that our fellowship also may be with the Father,
and with his Son Jesus Christ.' By our fellowship in
the gospel we are ' called out of darkness into his mar-
vellous light,' and we ' which in time past were not a
people, are now the people of God, and we which in
time past were not under mercy, have now obtained
mercy,' as Peter witnesseth, 1 Peter ii. 9, 10. By
our fellowship in the gospel, we are 'born again, not
of mortal seed, but of immortal,' and are ' begotten
unto a lively hope in Christ Jesus,' as the same Peter
witnesseth, 1 Peter i. 3, 23. And by our fellowship
in the gospel we are ' made wise unto salvation,
through the faith which we have in Christ Jesus,' as
witnesseth our apostle, 2 Tim. hi. 15. Oh blessed
fellowship in the gospel, whereby we are made wise
unto salvation, whereby we are regenerate, and be-
gotten unto a lively hope in Christ Jesus, whereby wo
are called out of darkness into light, and of no people
made the people of God, and whereby we have fellow-
ship with Christ Jesus, which is the great end of the
ministry of the gospel, that we may have fellowship
with him, and walk in the light as he is in the light.
Again, the continuance of our fellowship in the gospel
from the first day of her majesty's most gracious govern-
ment over us unto now, our perseverance in the truth,
without being removed away unto another gospel, which
is not another gospel, save that there be some which
trouble you, and intrude, to pervert the gospel of Christ,
what a principal blessing is this of our good God unto
us ! Surely these are such blessings as may well make
us break out into exclamation with David, Ps. exvi.
12, 13, 17, and say, ' What shall I render unto the
Lord for these his great mercies towards me ? I will
receive the cup of salvation, and call upon the name
of the Lord. I will offer a sacrifice of thanksgiving,
and will call upon the name of the Lord.' This was

AIRAY ON THE PHILIPPIANS.

[Chap. L

David's resolution upon deliverance from dangers by
Saul, and niuch more upon such blessings as these
have we just cause of such resolution, God being
principally in this soft and still voice of the gospel.

Have we, then, such principal cause of thanksgiving
unto our God for the fellowship which we have with
other churches in the gospel, and for the continuance
of this fellowship from the first day unto now, even
these forty years ? This, then, 1, should teach us,
willingly and gladly to embrace the gospel of Jesus
Christ when it is brought unto us ; for, if there be
such cause of thanksgiving unto God for it being had,
then surely is there great cause of gladly embracing
it when it may be had. And 3'et what dulness, and
slackness, and coldness herein ! In this congregation
how is it embraced ? I bear you record, some of you,
that ye do embrace it willingly and gladly, and I
assure myself that from your hearts you thank your
God for it. But others there are that seldom or never
come unto the hearing of it ; others that, when they
should hear it, turn their backs, and depart away from
the hearing of it ; others that hear it sleepingly, or
coldly, so that either it enters not in, or quickly after
is choked by the cares of this world. Do these thank
God for the fellowship which they have with others in
the gospel '? Nay, they have none, and some of them
will have no fellowship with others therein ; and there-
fore, unless at length they take hold of the grace that
is offered them, they shall have no fellowship with the
Father, or with Jesus Christ his Son. As for you,
beloved, that gladly embrace the gospel of your salva-
tion, hold on your good course, thirst after it as the hart
doth after the water brooks, frequent the places where
ye may hear it, lay it up in your hearts, that ye may
not sin against the Lord, and lot your mouths be ever
filled with praises and thanksgiving to God for it.

Secondly, This should teach us to labour by all holy
means to continue in the grace and in the truth wherein
we stand unto the end. For if it should so princi-
pally cause in us thanksgiving unto God, then should
it also work in us all holy desire and labour to be
daily more and more stablished and strengthened in
the truth of Christ Jesus, and in our fellowship with
other churches in the gospel. And }*et how wavering
are we, many of us, and how quickly ' carried about
with every wind of doctrine, by the deceit of men, and
with craftiness whereby they lay in wait to deceive !'
If a runagate seminary, that compasseth sea and land
to make one of his profession, and, when he is made,
makes him twofold more the child of hell than he him-
self is, a sworn vassal to that man of sin, a disloyal
traitor to his prince, an unnatural enemy to his coun-
try,— if such a one, I say, shall, with feigned words, creep
into secret corners amongst us, and glozingly slander
the truth of the gospel of Jesus Christ, and set abroach
his own damnable heresies, how quickly do we listen
unto them, a; id are led captive by them ! Howsoever
it be with us, it is thus in too too many places. But,

beloved, let us know that ' whosever transgresseth,.
and abideth not in the doctrine of Christ, hath not
God. He that continueth in the doctrine of Christ,
he hath both the Father and the Son. If there come
any unto you, and bring not this doctrine, receive him
not to house, neither bid him God speed,' 2 John 9,
10. I know they will tell you they bring the doctrine
of Christ unto }tou ; but do ye as the men of Berea
did, Acts xvii. 11, which are much commended for so-
doing, examine it by the Scriptures, and ' search
whether it be so,' and ye shall find it to be the doc-
trine of devils, as the apostle speaketh, 1 Tim. iv. 1,
and as even by that place it will appear to be.
Wherefore, beloved brethren, as now ye have fellow-
ship with other churches in the gospel of Jesus Christ,
so continue therein ; let nothing be able to remove
you from the truth wherein you stand, but ' hold fast
your good profession unto the end.'

The third thing which here I note is, the apostle's
bold, and near, and jo}Tful approach unto God in his
thanksgiving unto God, in that he saith, ' I thank my
God.' Whence I observe the manner of our thanks-
giving unto God, how we should offer our sacrifice of
thanksgiving unto him ; and that is, (1.) with such
assurance of God's love in his mercies towards us,
as that in our thanksgiving for them we dare boldly,
as sons, say, I thank my God, for so shall our sacra -
fice of thanksgiving be acceptable unto God, if upon
assurance of his love we boldly pour out our souls in
praise unto him. And therefore the apostle to the
Hebrews exhorteth, saying, chap. iv. 16, ' Let us go •
boldly unto the throne of grace,' be it in prayer or in
thanksgiving ; ' Let us go boldly unto the throne of
grace, praying and giving thanks unto God through
Jesus Christ our Lord.' (2.) Our thanksgiving should
be offered with such willingness and cheerfulness from
our hearts unto God, that we might saty, I thank my
God. So our apostle, in another place, 1 Cor. xiv.
18, ' I thank my God, I spake languages more than
ye all.' How cheerfully he openeth his mouth in
praise of his God. And so shall our thanksgiving be
pleasing unto God, if we offer it from the heart cheer-
fully ; for he ' loveth a cheerful giver,' as of alms unto
the poor saints, so of thanks unto his name. And
how can I go unto him with greater cheerfulness and
thank him, than when I go unto him as to my God,
and say, I thank my God ! (3.) Our thanksgiving
unto God should be offered up with such soul-melting
passion and affection, that, as if we had greater feeling
experience in our souls of his goodness than others,
and would be nearer him than others, we should say,
I thank my God ; for such the Lord loveth best as
press nearest unto him, and then the sacrifice of
praise pleaseth most where the soul is tied the closest
unto his God. These are the things in which the
manner how we should offer up our sacrifice of thanks-
giving consisteth, namely, in faith and full assurance
of God's love towards us, with all willingness and

Veil 3-5.]

LECTURE IV.

cheerfulness from our hearts, and with a soul-ravished
affection, as of a more than ordinary feeling experience
of God's goodness towards us. And this manner, I
take it, may be observed from this, that the apostle
saith, I thank my God.

Here, then, that cold and cursory form of thanks-
giving which commonly is used is utterly condemned;
for, what do we when the Lord hath remembered us
in mercy, and done great things for us ? I doubt not
but there are who in their hearts cheerfully, and with
their mouths joyfully, say with the prophet, Ps. cxviii.
28, ' Thou art my God, and I will thank thee : thou
art my God, and I will praise thee.' But a great
many of us, ' like unto horses and mules, which have
no understanding,' either remember not, or regard not
to give God thanks. A man may see it daily in many
of us, that we come from our beds, and from our

meals, as dogs from their kennels, and oxen from their
stalls. Others of us have certain words of course, as
to say, ' God be blessed,' ' God be thanked,' ' I praise
God,' ' I thank God, 'which, being good words in them-
selves, yet arc so coldly and cursorily uttered by us, as
that a man may well see they have their beginning in
the lips, and their ending in the air, but never pierce
the heavens. But, beloved, if we will have our voice of
thanksgiving to break through the clouds, and to come
unto the highest, we must use Mary's magnificat,
Luke i. 46, and say, ' My soul doth magnify the Lord,
and my spirit rejoiceth in God my Saviour.' As,
therefore, it becometh us to be thankful, so let us
remember, in faith and full assurance of God's love
towards us, to pour out our souls in thanksgiving unto
him, that so our sacrifice may be acceptable unto him.

LECTUEE IV.

'Having you in perfect memory, always, in all my prayers for all you, praying with gladness, because of the
fellowship which ye have in the gospel, from the first day unto now. — Philip. I. 3—5.

NOW, farther, the apostle signifieth his rejoicing
on the Philippians' behalf, and his love towards
them, by remembering them in all his prayers unto
God, and by praying for them with gladness, when he
saith, that he ' hath them in perfect memory, always
in all his prayers,' &c. It is usual with the apostle in
his epistles, as to signify his thanksgiving unto God
on their behalf unto whom he writeth, so to signify his
remembrance of them always in his prayers. But yet
here the apostle signifieth this his remembrance of them
in his prayers, in more than an usual manner. In the
epistle to the Romans, to the Colossians, the former
to the Thessalonians, and to Philemon, he telleth them
to whom he writeth, that he ' maketh mention of them
always in his prayers.' But here he tells the Philip-
pians that ' always in his prayers he hath them all in
memory,' that always in his prayers he hath them all
in ' perfect memory,' that always he hath them all ' in
perfect memory in all his prayers,' that in all his prayers
he ' remembereth them with gladness,' each circum-
stance, more than other, importing his most careful
remembrance of them in his prayers unto God, that
they might continue in that grace wherein they stood,
in that fellowship which they had with other churches
in the gospel. For therefore thanked he God, and
was glad on the Philippians' behalf, because of the
fellowship which they had in the gospel from the first
day until then ; and therefore he prayed for them, that
they might continue in that grace, and in that fellow-
ship with other churches in the gospel.

The first thing then which here I note is, that on
whose behalf the apostle gives such thanks unto God
and is so glad, for them also he prayeth. "Whence I
observe, that whatsoever graces be bestowed on us,

still prayer is needful for us, both that we pray for
ourselves, and that others pray for us ; for neither is
any grace so perfect in any, neither are all graces so
complete and full in any, but that both he hath need
of perseverance and increase in that grace wherein he
standeth, and to have other graces supplied which he
wanteth. Abraham, full of blessings, yet wanteth a
child, and he must pray that he may not go childless,
Gen. xv. 2 ; Isaac full of blessings, yet his wife is
barren, and he must pray unto the Lord for his wife,
to make her womb fruitful, xxv. 21 ; Jacob full of
blessings, yet he is in danger of Esau his brother, and
he must pray unto the Lord, ' I pray thee deliver me
out of the hand of my brother, from the hand of Esau,'
xxxii. 11. Neither is any so enriched with all graces,
but that his requests are to be shewed unto God, in
prayer and supplication for the supply of some ; .and
as not any are enriched with all graces, so not in am-
is any grace so perfect, but that he hath need to bend
the knees of his soul unto God in humble prayer, for
perseverance and increase in that grace wherein he
standeth. David's delight in the law of the Lord, in
his statutes, and in his testimonies, was as great
man's could be, as himself sheweth, Ps. cxix. 07. .say-
ing, ' Lord, what love have I unto thy law ! all the day
long is my study in it ; ' ver. 54, ' Thy statutes have
been my songs in the house of my pilgrimage ; ' ver.
Ill, ' Thy testimonies have I claimed as mine heri-
tage for ever ;' and why '? ' They are the very joy of
my heart ; ' and yet his prayer is, ' Oh teach me thy
statutes, oh cause thou me to make much of thy law,
incline my heart unto thy testimonies, and not unto
covetousness ; ' and as he hath done, he hath left us
an example so to do, be we never so zealous of the law

AIR AY ON THE PHILIPPIANS.

[Chap. I.

of God. The apostles likewise, it is like, were as strong
in tlie faith as an}7 man is, and yet they prayed unto
the Lord, ' Lord, increase our faith,' Luke xvii. 5, and
therein left an example for all the children of God to
follow until the day of Jesus Christ, be they never so
stablished in the faith. Never any so zealous of God's
glory and holy worship, but he had need, even in
respect of himself, to pray, ' Hallowed be thy name.'
Never any had his conversation so much in heaven,
but that he had still need to pra}T, ' Thy kingdom
come.' Never any man's will so conformed unto God's
will, but that he had still need to pray, ' Thy will be
done in earth as it is in heaven.' Never any man so
filled with plenteousness, but that he had still need to
pray, ' Give us this day our daily bread.' Never any
man's sins so wholly pardoned, but that in regard of
his continual slidings he had still need to pray, ' For-
give us our trespasses, as we forgive them that trespass
against us.' Never any man so freed from temptation
and from the devil, but that he had still need to pray,
' Lead us not into temptation, but deliver us from evil.'
And therefore our blessed Saviour hath appointed this
form to be used by all the faithful, unto what degree
of perfection soever they be come, even to the end ; so
that whatsoever graces be bestowed on us, yet still is
prayer needful for us. Neither only that we pray for
ourselves, but that others also pray for us. We are
not many of us better than was Timothy, that faithful
servant of Jesus Christ ; yet for him Paul poured out
prayers night and day, and no doubt it was needful for
him, 2 Tim. i. 3. We are not the best of us like unto
Paul, that elect vessel of Jesus Christ, yet he requested
the prayers of the faithful for him, Eph. vi. 19, 20,
' that utterance might be given unto him, that he might
open his mouth boldly to publish the secret of the
gospel, and that therein he might speak boldly as he
ought to speak.' He was one that feared not the face
of man, that kept nothing back, but delivered his
message always faithfully and boldly ; yet for this
grace he thought the prayers of the faithful needful for
him, and therefore craveth them not only of the Ephe-
sians, but likewise of the Colossians in his epistle to
them, chap. iv. 3.

Far, therefore, be it from us, beloved, to say, as the
manner of some is, unto any of God's children, Bestow
your prayers where you list, I need not your prayers,
I care not for your prayers ; pray for yourself : all
your prayers will be little enough for yourself ; I will
pray for myself. These be the words, not of them that
abound with grace, but of them that are not taught in
the word, nor know how much the prayer of a righteous
man availeth, if it be fervent. Far-likewise be it from
us, once to dream of any such perfection in ourselves,
but that we have still need to pra}T, to abound more
and more in all grace, and in all things daily more and
more to grow up into him which is the head, that is,
Christ. For be it our predestination, our election, our
adoption, our reconciliation, our justification, which

are as sure unto all the sons of God as that God is
true, yet even in respect of these have we need always
to pray, that the assurance of them may be daily more
and more sealed unto our spirits by the pledge of God's
Spirit. Again, be it our faith, our hope, our love, our
knowledge, our judgment, or the like, which are the
work of God's own finger in all his children, yet in
respect of these have we need always to pray for con-
tinual increase, and all godly growth in them. Yea,
be it whatsoever grace wherein we are so stablished
that we are sure we cannot finally fall from it, yet are
we still to pray for perseverance therein, because he
will have all them so exercised whom he will confirm
unto the end. Whatsoever graces, therefore, the Lord
hath bestowed upon us, yet still let us pray unto him,
either for our farther assurance and confirmation, or
for perseverance and increase in them. Let us pray
for ourselves unto the Lord for every grace needful for
us, and let us request to be commended by the faithful
in their prayers unto God. This is our wrestling with
the God of Jacob, and thus wrestling, we shall surely
prevail ; for so he hath promised, Mat. vii. 7, and
faitbful is he that hath promised.

The second thing which I note is, that the apostle,
in his prayers for the Philippians, prayed for them all,
for so he saith, that he • had them in perfect memory
always in all his prayers,' &c. Whence I observe how,
in our prayers for the church, we ought to be affected
towards it, namely, that so in our prayers we commend
the whole church unto God. For what though in the
church all be not knit together in one mind and in one
judgment ? What though all be not alike forward in
acknowledging and embracing the truth '? What though
many things be done in the church through contention
or vain glory ? The apostle knew well that it was thus
in the church at Philippi, as may evidently appear by
sundry places in this his epistle ; yet in his prayers
unto God for them, he took no such notice of these
things, as that he did seclude any of them out of his
prayers unto God, but jointly he commendeth them all
in his prayers unto God. Right so we ; in our prayers
for the church, we should not easily take notice of every
contention, of every defect, of everything that may
offend in the church, so to seclude any out of our
prayers unto God, but in a Christian affection towards
all, and in an holy desire for all, we should commend
the whole church in our prayers unto God. It was
such an ordinary practice with our apostle, both to give
thanks unto God for all them to whom he wrote, and
likewise to pray for them all, notwithstanding that
many things were amiss amongst them, that we are
not to doubt but that we are so to do, as we have the
apostle for an ensample. Look into his epistles, and
by the beginning almost of all of them, ye shall see
that this was his ordinary practice, leaving us therein
an ensample that as he did, so we should do. And
the reason is plain ; for doth not the apostle, in writing
his epistles unto the churches, still write as unto the

Yer. 3-5.]

LECTURE IV

beloved of God, and unto saints in Christ Jesus, still
entitling the whole church unto which he wrote unto
these titles, without exception of any ? Or doth the
apostle so, and are not we to do so ? Or are we to
do so, and not to commend the whole church in our
prayers unto God ? The reason, I take it, inferreth
the point, and commendeth unto us that general care
of commending the whole church in our prayers unto
God.

A good lesson, and well worthy the learning of many
in these our days, for as it fareth more privately and
particularly amongst men, so doth it fare more publicly
and generally in the church. Amongst men ordinarily,
every trifling matter is enough to cut off all love and
friendship amongst us, nay, to breed great hatreds and
enmities amongst us, nay, to set us at such odds, that
rather we will bau and curse one another, than pray
one for another. And if we differ in judgment one
from another about some matters of the church, then
nothing on one part but carnal gospellers ! and time-
servers ! nothing on another part but sacrilegious
persons ! schismatical persons ! troublers of the state !
and hypocritical dissemblers ! nothing but slandering,
and forging things never writ or spoke ; nothing but
such uncharitableness, as that it may be feared that,
on some part, there is little praying for the other,
unless it be to confound them. Neither is it otherwise
more publicly and generally in the church, if we may
judge by outward appearances. Some parts of the
church, unto some, seem to have so many defects and
blemishes, so many superstitious rites and ceremonies,
that they cannot brook them, they cannot abide in
them, they cannot pray with them : I know not whether
they do pray for them ; and of others, other parts of
the church, because of their form of government, are
so misliked, that they cannot with patience hear of
them, and therefore, it is like do not in all their prayers
remember them. But these and all such might hence
be better lessoned, and such uncharitableness, if any
such be in them, reformed. Let us, beloved, be other-
wisj-minded. Howsoever there be things amiss in the
church, let us not seclude any out of our prayers unto
God, but let us commend in our prayers the whole
church unto God. In our prayers unto God, let us
abandon all cogitation either of private quarrels one
with another, or of public contentions in the church,
and let us pray each for other, and all of us for the
whole church, unto the Lord fervently. Let the same
mind be in us that was in our apostle, and let us always,
in all our prayers, have ' all the saints in Christ Jesus
in perfect memory.'

The third thing which here I note is, the thing for
which the apostle prayed in all his prayers for them,
and that was the same in substance with that wherefore
he gave thanks unto God ; for as his thanksgiving unto
God on their behalf was ' because of the fellowship
which they had in the gospel from the first day until
then,' so his prayers unto God for them were, ' that

they might continue in that fellowship which they had
in the gospel unto the end.' Whence I observe a very
material point to be remembered in our prayers unto
God, both for the whole church and for ourselves,
which is continuance in the fellowship of the gospel,
that our church may continue in that fellowship which
it hath with other reformed churches in the gospel,
and that we may continue grounded and stablished in
the truth wherein we stand. Here is indeed principal
cause of prostrating ourselves before the throne of grace,
and pouring out our souls in prayer unto our God,
whether we look unto the curse in the wanting, or unto
the blessing in the enjoying, of the glorious gospel of
Jesus Christ. For what greater curse or plague of
God could fall upon us, than that our candlestick
should be removed from us, that a famine of the word
should be sent amongst us, that the gospel of our sal-
vation should be translated from us to another people ?
The Lord, threatening to bring a fearful judgment on
the church of Ephesus, if they should not repent and
return to then- former love, saith, Rev. ii. 5, ' Remem-
ber from whence thou art fallen, and repent, and do
the first works ; or else I will come against thee shortly,
and will remove thy candlestick out of his place . ' What
is that ? That is, he will remove his church from
thence, by taking his gospel from them. Even as our
blessed Saviour also threatened the Jews, saying, Mat.
xxi. 43, ' The kingdom of God shall be taken from you,
and given to a nation which shall bring forth the fruits
thereof.' So the prophet, threatening a heavy judg-
ment upon the rulers of Israel, Amos viii. 11, 'Be-
hold,' saith he, ' the days come that I will send a famine
in the land, not a famine of bread nor a thirst for water,
but of hearing the word of the Lord ; ' which how
grievous a famine and how heavy a judgment it is,
appeareth by that of Solomon, where he saith, Prov.
xxix. 18, that ' where there is no vision,' i. e. no sin-
cere preaching of the word, no sound fellowship in the
gospel, ' there the people perisheth,' even perisheth
both in soul and body.

And as the curse and judgment is great and grievous
of wanting, so is the blessing and benefit of hi
this fellowship in the gospel exceeding great and
happy ; for it is indeed our very life and soul, where-
by we are begotten, born, and nourished into ever-
lasting life, as Peter witnesseth, 1 Peter i. 3, 23; ii. 2.
It is ' the lantern unto our feet, and the light unto our
steps,' to bring us to ' the city of the living God, the
celestial Jerusalem, and to the company of innumer-
able angels, and to the congregation of the first-born,
which are written in heaven, and to God the Judge of
all, and to the spirits of just and perfect men, and to
Jesus the mediator of the New Testament, and to the
blood of sprinkling, that speaketh better things than
that of Abel,' Heb. xii. 22-21. By it we are called
out of darkness into light, instructed in the way of
God perfectly, grounded and stablished in the faith,
and made wise unto salvation ; for it is ' the power of God

AIR AY ON THE PHILIPPIANS.

[Chap. I.

unto salvation unto every one that belie veth, ' Kom . i . 1 6 .
See, then, whether here it be not principal cause for
us to pray for our church, tbat in it the gospel of our
salvation may for ever be freely and sincerely preached ;
and for ourselves, that we may continue in that grace
wherein we stand by the gospel of our salvation. Yes,
surely if either fear of as great a plague of God's wrath
as can fall upon us may force us to pray, or desire of
as great a blessing of God as can befall us may per-
suade us to pray, we have great cause even to pour
out our souls in prayer and supplication unto our God
for the blessed continuance of that fellowship which
we have with other churches in the gospel, that as
now, so ever, this grace may be continued upon us.
Yea, beloved, if ye shall but cast your eyes abroad
into the land, ye shall find that there is great cause
thus to pray; for how doth atheism and abominable
irreligion spread itself, and overspread the whole face
of the land ! Hath it not nestled itself on high, and
said within itself, Who shall bring me down to the
ground ? How doth papism and outworn Pelagianism
now shoot out the head, and break out in many places,
as if now the day approached wherein they may say,
' So, so, thus would we have it' ! How hath cunning
policy broken the neck of Christianity, and now so
swayeth that it carrieth all almost with it ! What
neglect and contempt of the word is there in all places ;
and what else are these but forerunners of a fearful
judgment to follow ? What else do these threaten
but the removing of the candlestick from us ? Be-
loved, shall we see and know these things, and shall
we not pray ? Let us pray at evening, and at morn-
ing, and at midday ; let us pray, and that instantly,
that this judgment may never fall upon us ; that this
light of the gospel may never be put out, but that it
may shine amongst us from generation to generation
until the day of Christ Jesus. The more that the
danger is, let us pray the more fervently, and let us
not give ourselves any rest, but still pray unto the
Lord for our continuance which we have with other
reformed churches in the gospel.

The fourth thing which here I note is, that the
apostle thus prayed for tha Philippians ' always in all
his prayers.' Whence I observe with what constant
assiduity and carefulness we ought to pray for our
church and for ourselves, that we may continue in the
fellowship which we have in the gospel. We should
never pray but always in our prayers, this prayer for
our church and for ourselves should continually be re-
membered, that the fellowship which we now have
with other churches in the gospel may for ever be
continued unto us. To pray always, and not to faint
or give over, is a thing much commended by the Holy
Ghost. Rom. xii. 12, ' Continue in prayer,' saith
our apostle, ; and again in another place, 1 Thes.
y. 17, ' Pray continually ;' and to the same purpose
is that parable of the importunate widow in the gospel,
Luke xviii. 1, all which places shew us the necessity of

prayer, that whensoever we stand in need we have re-
course unto God by prayer ; so the constant perse-
verance that is to be used in prayer, that howsoever
for some time we seem to pray and be not heard, yet
we faint not, nor give over, but still pray, and that
instantly. Now, as we are to pray, and io pray
always, so always in all our prayers this is to be re-
membered, that we pray that the Lord his way may be
known upon earth, and his saving health among all
nations ; that the preaching of the gospel may be
fruitful unto us, and unto the whole church ; that the
word of the Lord may have free passage, and be glorified ;
that we may continue grounded and stablished in the
faith, as we have been taught in Jesus Christ ; that
we and our whole church may continue in the fellow-
ship which we have with other churches in the gospel.
This the example of our apostle teacheth us to do,
who, in that he did for others, left us an example what
to do for ourselves and for others.

Yea, but is not the Lord always more ready to hear
than we are to pray ? And hath he not said, that
' whosoever asketh receiveth ; that he that seeketh
findeth ; and that to him that knocketk, it shall be
opened'? Or if it be so, what needeth it always in
all our prayers thus to pray as hath been said ? True
it is, that whosoever asketh receiveth ; and that the
Lord is more ready to hear and to grant our requests
than we are to pray and call upon his name, for com-
monly he preventeth us with his blessings ; and what-
soever it is that we have by prayer, he it is that
teacheth us to pray for it as we ought. But some
things ' we ask often and receive not, because we
ask amiss,' James iv. 3 ; and some things he hath
appointed so to be granted, if they be continually
asked ; and of this sort is this thing whereof we now
speak. He will, as it shall be for his glory, continue
us in the fellowship which we have in the gospel, if
we continue to ask it in faith, and faint not.

This, then, may teach us of what weight and
moment our continuance in the fellowship of the
gospel is. It is not a thing which happeneth by
fortune, or which human policy effecteth, but only it
is of God, and therefore always in all our prayers we
are to pray unto him for it. Let us therefore pray
unto the Lord without ceasing for his grace ; let us
never forget to commence this suit in our prayers unto
God ; let us always pray for it, and not faint.

The fifth thing which here I note is, that the apostle
prayed for the Philippians ' with gladness,' because of
their growth ha godliness, and in the knowledge of
Jesus Christ, by the work of his ministry. Whence
I observe a necessary care which ought to be in the
whole church, — I mean in all them that are taught in
the word, — and that is, that they so profit and increase
in all knowledge and judgment, in all godliness and
holy conversation, that their pastors and teachers may
pray for them with gladness. Such a care, it may
seem, that the Romans had, unto whom the apostle

Ver. G.]

LECTURE V.

giveth this testimony, Bom. i. 9, that their 'faith
which was published, and then obedience which was
come abroad, much gladdened him.' Such a care it
may seem that the Colossians had, unto whom the
apostle giveth this testimony, that though he was
* absent in the flesh, yet was he present with them in
the spirit, rejoicing and beholding their order, and
their stedfast faith in Christ.' And such a care
ought all the people of God to have, that they which
watch for their souls, as they that must give account
unto God for them, may now pray for them with glad-
ness, and afterwards give their accounts for them with
joy and not with grief.

But this care is not common among the people, for
where the pastor in an holy care for his people prayeth
for them, he prayeth for them in many places with
great heaviness ; with heaviness, I say, for their
neglect and contempt of the word ; with heaviness for
their ignorance in the things that belong unto their
peace, and unwillingness to be instructed therein ;
with heaviness for then ungodly conversation, and un-
christian walking ; with heaviness for spending his
strength in vain, and for nothing amongst them. He
prayeth, but his soul mourneth because he cannot
gain them unto Christ Jesus ; he prayeth, but his soul
mourneth because they run, and needs will run, head-
long to the devil ; so little care commonly there is of
profiting by the ministry of the word amongst them
that are taught in the word.

Beloved, let it never be said so of you ; but let your

care be that they which labour in the word amongst
you may pray for you with gladness. James i. 21,
' Lay apart all filthiness and superfluity of malicious-
ness, and receive with meekness the word that is
graffed in you, which is able to save your souls.'
Eph. iv. 15, ' Follow the truth in love, and in all
things grow up unto him, which is the head, that is
Christ.' ' Let your conversation be such as becometh
the gospel of Christ,' and strive to increase in all good
things with all godly increasing, for so, and so only,
shall we have cause to pray for you with gladness.

Lastly, In that the apostle, having taught the
Philippians the way of truth, giveth thank- for them,
prayeth for them, and that with gladness, because oi
the fellowship, &c«, hence I observe a duty of the
pastors of the church, which, if time had given leave,
and the place had been so convenient, should princi-
pally have been stood upon ; and that is, that the pastors
are not only to teach their people with the wholesome
word which cannot be reproved, but they are also to
pray for them that the word may have a blessing
among them, that they may grow and increase thereby
in all knowledge and holiness to the Lord. They are
to be glad in their souls for then* profiting in the word
of grace, and they are to give thanks unto God on
their behalf when they see their order, then stedfast
faith in Christ, then growth in godliness, and right-
eousness, and holy conversation. This should be,
and might be, and I wish it were : and if it be not, it
is their peril in whom it faileth to be.

LECTUEE V.

And I can persuaded <>f this same thing, that lie that hath begun this good work in y<>u, uill perform it until the

day of Jesus Christ. — Philip. I. G.

NOW give me leave briefly to note one thing further
from those words, and that is, that both our
thanksgiving and our praying are always to be unto
God. Our thanksgiving, because all deliverance in
dangers, all comfort in troubles, all help in time of
need, all spiritual graces in heavenly things, and all
corporal blessings whatsoever, are from him, the Father
of all mercies and giver of all goodness, ' for every good
giving and every perfect gift is from above, and cometh
down from the Father of lights," James i. 17. ' He up-
holdeth all such as fall, and lifteth up all those that be
down : the eyes of all wait upon him, and he giveth
them their meat in due season ; he openeth his hand,
and filleth all things living with plenteousness,' Ps.
cxlv. 14-16. He killeth and maketh alive, bring-
eth down to the grave and raiseth up, maketh
poor and maketh rich, bringeth low and exalteth,
1 Sam. ii. G. ' He is our rock and fortress, our
strength and shield, and he that delivereth us in
all time of danger,' 2 Sam. xxii. 1. 'He is the Father
of mercies, and the God of all comfort, which comfort-

eth us in all our tribulation, that we may be able to
comfort them which are in any affliction by the com-
fort wherewith we ourselves are comforted of him,'
2 Cor. i. 3, 4. 'He succoureth us when we are tempted,
and suffereth us not to be tempted above that we be
able, but giveth the issue with the temptation, that
we may be able to bear it," 1 Cor. x. 13. ' He created
us, formed us, and made us for his own glory,' tsa. xliii.
7. ' In him we live, move, and have our being,' Acts
xvii. 28. ' He blesseth us with all spiritual blessings in
heavenly things in Christ,' Eph. i.. having chosen us in
him, predestinate us to be adopted through him, re-
deemed us through his blood, justified us and sanctified
us, washed and cleansed us from our sius in him, and be-
gotten us by faith unto a lively hope in him. In one word,
he is all in all things unto us, Col. hi. 11. Unto whom,
then, should we sacrifice the calv< s of our lips, and offer
the sacrifice of praise and thanksgiving, but unto him
of whom, through whom, and for whom, are all things,
and by whom we have all blessings in good things, and
deliverance from all evil, even God blessed for ever !

AIRAY ON THE PHILIPPIANS.

[Chap. I.

And as for these reasons we are always in all things
to give thanks unto the Lord, so for the same reasons
we are always to pour out prayers and supplications
unto him, as we have need either of blessings in good
things, or deliverance from evil. And therefore we
read that ever the faithful, when they had need either
of blessings in good things or deliverance from evil,
they had their recourse unto God by praj'er ; and as
they were occasioned by blessings in good things and
deliverance from evil, so they poured out their souls
in thanksgiving unto the Lord. Moses and the chil-
dren of Israel, when Pharaoh and the Egyptians pur-
sued them, cried unto the Lord with strong cries, in-
somuch that the Lord said unto Moses, ' "Wherefore
criest thou unto me ? ' Exod. xiv. 15. And when they
had seen the mighty power which the Lord shewed
upon the Egyptians, they sung unto him the songs of
praise and thanksgiving, Exod. xv. So Jehoshaphat,
and Judah, and Jerusalem, when the Moabites and
Ammonites came against them|to battle, prayed in the
courts of the Lord's house, and said, ' 0 Lord God of
our fathers, art not thou God in heaven and reignest
thou not on all the kingdoms of the heathen? ' &c,
2 Chron. xx. G. And when the Lord had given them
a marvellous victory over their enemies, they assem-
bled themselves in the valley of Berachah, or blessing,
and there they blessed the Lord, ver. 26. So Hezekiah,
when he was sick, turned his face to the wall, and
prayed to the Lord, and said, ' I beseech thee, Lord,
remember now how I have walked before thee in truth,
and with a perfect heart,' &c, Isa. xxxviii. 2, 3. And
when the Lord had restored him unto health, he sang
the song of thanksgiving unto him, and said, ' The
Lord was ready to save me, therefore Mill we sing my
song all the days of our life in the house of the Lord ! '
ver. 19, 20. So Hannah, being barren, prayed for a
child unto the Lord, and wept sore, 1 Sam. i. 10 ; and
when the Lord had granted her request, she thanked
God and said, ' Mine heart rejoiceth in the Lord ;
my horn is exalted in the Lord ; my mouth is enlarged
over mine enemies,' &c, chap. ii. 1. And what
should I more say ? The time would be too short
for me to tell you of David, Daniel, Samuel, and the
rest, which as they stood in need either of blessings
in good things, or ol deliverance from evil, made their
prayers and supplications ever unto the Lord ; and
again, as they were occasioned either by blessings or
deliverances, offered their sacrifice of praise ever unto
tha Lord. Thus they were taught, and thus by the
word and by their example we are taught, for all
things to pray unto the Lord, and in all things to give
thanks unto the Lord.

Beware, then, beloved, of them that with feigned
words teach you to give thanks, or to pray unto saints
severally or jointly, as to God and our lady, to God
and St George, or the like ; for wherefore should we
either pray or give thanks unto them ? Do they hear
us, or know what we say or think? Isaiah saith,

chap, lxiii. 16, that ' Abraham knoweth us not, and
that Israel is ignorant of us ; ' where the ordinary
gloss citeth Augustine, saying, that the dead, even
saints, know not what the living do. And Solomon
saith, 2 Chron. vi. 30, that the Lord only knoweth the
hearts of the children of men. Do they help us, or
give anything unto us ? The psalmist saith, Ps.
lxxxiv. 11, that ' the Lord giveth both grace and
glory ; ' neither dare it be avouched that the saints
give grace or glory, or are the authors of any blessing.
Or doth any commandment or example in the holy
Scripture warrant us to pray, or to give thanks unto
them ? Themselves grant that there is no warrant in
the Scripture, from commandment or example, to pray
or give thanks unto them, as unto the authors of any
grace or glory, but only as unto intercessors before
God for us. And yet in their practice it is most plain
that they do not only pray unto them to pray for
them, but to preserve them, to have mercy upon them,
to bring them to the kingdom of heaven, &c, but
admit that they pray unto them only as unto medi-
ators and intercessors between God and thorn. Saith
not the apostle that ' there is one mediator between
God and man, which is the man Christ Jesus' ? 1 Tim.
5. How, then, do they make more mediators?

Christ Jesus, say they, is our only immediate medi-
ator before God, but the saints are mediators unto
Christ, and therefore we conclude our prajers always
saying, ' By Jesus Christ our Lord.' Wherein, also,
they deceive the world, for by their own portice * it
appeareth that they have many prayers both unto
Mary and to other saints, in the conclusion whereof they
use not to say by Christ our Lord. But to let that
go, are the saints our mediators unto Christ, to convey
our prayers unto him ? and Christ our mediator unto
God, to convey our prayers from the saints unto God ?
By this shift, then, it cometh about that Christ is not
the mediator between God and us, as the apostle affirm-
eth,but between God and the saints, and the saints me-
diators betwixt Christ and us. And this is the hand
that they make by praying unto saints as unto medi-
ators of intercession ; they thrust Christ Jesus out
from being mediator betwixt God and us, and they do in
truth pray unto the saints as unto the authors of grace.
But admitting that they pray only unto them as
unto intercessors betwixt Christ and us, I demand
what commandment or example there is in Scripture
to warrant us to pray at all, or to give thanks
at all unto them. Jacob, say they, prayed unto an
angel, Gen. xlviii. 16. If he had prayed unto a
created angel, this had not proved aught for invocation
of saints. But it w7as unto that uncreated angel of the
covenant, even Christ Jesus, with whom he had
WTestled and prevailed, that he prayed unto, as both
the circumstances of that place and conference of it
with other places prove. Well, say they, Moses pray-
ing, Exod. xxxii. 13, and saying thus, ' Remember
* Qu. ' practice ' '? — Ed.

\ Ver. 6.]

LECTURE V.

Abraham, Isaac, and Jacob, thy servants,' hoped to
have his prayers heard by the merits of those holy
men. But it is most plain by that place that Moses
pleadeth not the merits of Abraham, Isaac, and Jacob,
but only presseth the covenant and promise made with
them, as the words immediately following shew, where
it is said, ' to whom thou swarest by thine own self,
and saidst,' &c. Yea, but, say they, the place in the
Apocalypse proveth most plainly that the saints in
heaven do offer up the prayers of the saints on earth,
where it is said, Rev. v. 8, that ' the twenty-four
elders fell down before the Lamb, having golden phials
full of odours, which are the prayers of the saints.'
But this place maketh no more to this purpose than
the rest, for, 1, it is a vision, and nothing so doue as
here is set down, and therefore no clear argument will
hence be drawn. Again, here is nothing spoken of
the saints in heaven, for it is generally agreed upon
that the twenty-four elders represent the church mili-
tant here on earth, whose conversation is in heaven,
whose golden phials full of sweet odours were their
own prayers, poured out of faithful hearts unto the
Lord. Lastly, they say that praying one unto another
here on earth, to be assisted in their prayers, is lawful,
therefore prayer unto saints in heaven is lawful. But
to this we answer, 1, that to desire one another's
prayers is warranted by the word, which the}r grant ;
but to request the prayers of the saints departed hath
no warrant in the word, howsoever they contend the
contrary. 2. There is no such reason of desiring the
prayers of the saints in heaven, as of desiring one
another's prayers, for we know one another's necessi-
ties, but they know not our necessities, as hath been
proved. 3. Our praying one for another to be holpen
by their prayers, is a godly request to our brethren,
but no religious invocation of them, as by then' merits
or worthiness to be brought into God's favour, such
as is prayer unto saints. And as we are in a Chris-
tian sort to give thanks one unto another for benefits
received, so are we in a Christian sort to request one
another's prayers. But that religious thanksgiving
and that religious invocation whereof we now speak
are in no sort due to any but to God. So that the
saints departed, not knowing what we say or think,
nor giving either grace or glory to us, nor any way
warranted by the Scriptures to have such honour
given unto them, we conclude that we are not to pray
or to give thanks to them.

Nay, absolutely, we say that it is utterly unlawful
to pray or give thanks to them. For, 1, prayer and
thanksgiving are honours only due unto the Lord,
and therefore he saith, Ps. 1. 15, ' Call upon me in
the day of trouble ; and I will deliver thee, and thou
shalt glorify me ; ' praise me, give thanks unto me.
Where, albeit the word only be not expressed, but it
be said, ' Call upon me,' &c. ; as neither it is ex-
pressed in Deuteronomy, but said, ' Thou shalt fear
the Lord thy God ; and thou shalt serve him,' chap.

x. 20 ; yet as our Saviour Christ sheweth, that it is
there to be understood bv his adding of it, and savin".
' Hnn only shalt thou serve,' Mat. iv. 10, so is it
plain that in this place, where the prophet spcaketh of
the same thing, it is understood as if he had said,
' Call upon me only, and I will deliver thee ; and thou
shalt glorify me only.' Therefore it is utterly unlaw-
ful either to pray or to give thanks unto the saints,
unless we will communicate that to others which
belongeth unto him, and so make ' other gods beside
him,' and with him, contrary to the commandment,
Exod. xx. 8, 23. 2. It is unlawful to believe in them,
which they will grant ; therefore unlawful to pray or to
give thanks unto them. For so it is written, Rom.
x. II, 'How shall they call on him in whom they
have not believed ? ' 3. To pray unto saints is in-
jurious unto Christ, who is ordained the only mediator
between God and us, 1 Tim. ii. 5, who ' sitteth at
the right hand of God, and maketh continual request
for us,' Rom. viii. 31 ; unto whom we may ' go boldly,'
Heb. iv. 1G, and for whose sake, 'whatsoever we ask the
Father in hisname,hegiveth it us,' Johnxvi. 23. Many
other arguments of like weight might here be brought
to the same purpose. But these for this time may suffice.
Neither let any man think that because we thus
teach, we make not that reckoning of the saints de-
parted which we ought. Yes, beloved, of the blessed
Virgin Mary we say, that she was blessed above other
women, that she was dearly beloved of God, that she
was adorned with excellent gifts and graces of God's
Holy Spirit, and that her memory is to be reverenced
for ever. And of all the saints departed, we say that
their memory is blessed, and that they are to be com-
mended unto the church, that by their doctrine and
examples others may be strengthened in true faith,
and inflamed to follow true godliness; yea. and that in
a general desire both for us and for themselves, and for
all the elect of God; they pray that the day of our
refreshing were come, and that all the people of God
were joined in one, and that their enemies were van-
quished and destroyed. And, farther, that it may be
that God sometimes may reveal some things in par-
ticular unto them at his pleasure, and as it seemeth
good unto him. Onlv as the Holv Ghost hath taught
us, so we teach you, that in the word is nothing
written whereby to prove that they know our affairs
in particular, that they pray for us in particular, or
that they do anything for us in particular ; and there-
fore that we are not to pray unto them, or to give
thanks unto them, but only to the Lord, to whom
alone that honour is due. 'Give thanks therefore,
0 Israel, unto God the Lord, in the congregations,
from the ground of thine heart,' Ps. Ixviii. 26. Pray
unto the Lord, as David did, Ps. Iv. 17, ' evening
and morning, and at mid-day,' and that instantly.
As your occasions are for blessings in good things, or
deliverance from evil, so let your requests be shewn
unto God in prayer and supplication, with giving of

All? AY ON THE PHILIPPIANS.

[Chap. I.

thanks. Yea, in the midst of troubles give thanks
unto the Lord, that ye are not overcome of them, and
pray unto the Lord that he will give you patience in
them. And amongst all things, give thanks unto the
Lord for that fellowship which ye have with other
churches in the gospel ; and pray unto the Lord that
ye may continue in that grace wherein ye stand, through
the gospel of your salvation unto your lives' end.

And I am pei'snaded. As hefore the apostle testi-
fied his love toward the Philippians, hy his rejoicing
on their hehalf for the grace of God already bestowed
on them, so now likewise he testifieth his love towards
them, by signification of his assured hope of God's
farther mercy towards them, in the perseverance in
the same grace unto the end. Where, 1, he signifieth
his assured hope of their perseverance, ver. G. 2. He
setteth down the reason which caused him so as-
suredly to hope thereof; namely, their piety and his
love of them, ver. 7. 3. He maketh earnest protes-
tation of his love towards them, ver. 8. For the
first, the apostle sheweth his great confidence and
assured hope of their perseverance, when he saith, ' I
am persuaded of this same thing,' &c. And closely
he implies a reason of his confidence, drawn from the
constant immutability of God in his doings, when he
saith, that 'he which hath begun,' &c, for it is as if
he had thus reasoned. God is constant in his doings,
so that look what he beginneth, that he finisheth,
therefore I am persuaded that he which hath begun
this good work, &c. Now it is to be noted that the
apostle saith not, I am persuaded that God, which
hath, &c, but that 'he which hath begun; whereby
he implies that the beginning of that, as also indeed
of every good work, was alone from God, for if it had
been from any other, then the}7 should not have under-
stood him to have spoken of God, when he said, that
he. Again, it is to be noted, that the apostle saith
not, I am persuaded that you which have begun well,
shall also end well, but ' that he which hath begun,'
&c, grounding his persuasion not on their virtue and
constancy, but on the constant immutability of God,
which hath begun a good work in them. Now the
good work which he had begun in them was their
embracing of the gospel, whereby they had fellowship
in the gospel with other churches, which was indeed
a special good work, and such as they that persecute
them in whom God hath begun this good work, make
but vain brags of their good works. I am then, saith
the apostle, persuaded that he that hath begun this
good work in you, of embracing the gospel, will per-
form it, i. e. will confirm and stablish you in it, or will
finish and perfect it until the day of Jesus Christ, when
he shall come and change your vile bodies, that the}T
may be fashioned like unto his glorious body. For
albeit by the day of Christ might be meant the day
wherein the faithful die in Christ, yet by the day of
Christ I rather understand here the day of Christ his
second coming in the flesh iu the last day, as also it

is understood in the next chapter, ver. 10, because
the apostle speaketh not only of them that then were
at Philippi, but of the church also which afterward
should be there until the second coming of Christ.
Thus much of the sense of the words.

The first thing, then, which here I note, is the
ground of the apostle's confidence of the Philippians'
perseverance. His ground is, not the Philippians'
virtue and constancy, as if now they were so well
grounded and stablished in the faith that they could
not but hold out and keep fast their good profession
unto the end ; but his ground is the constant immuta-
bility of God, who, where he beginneth to work a good
work, there he maketh an end of it. Whence I observe
a notable ground of the perseverance of all God's
faithful children in that grace wherein they stand.
And that is this, he that hath begun a good work in
them will perform it, and confirm them unto the end.
To which purpose also there are many other places in
the holy Scripture ; as where it is said of Christ Jesus,
John xiii. 1, that 'forasmuch as he loved his own
which were in the world, unto the end he loved them.'
Whence we take that commonly received saying, that
whom God loveth once, he loveth unto the end. And
again, where Christ himself saith, John iv. 14, ' Who-
soever drinketh of the water that I shall give him shall
never be more athirst ; but the water that I shall give
him shall be in him a well of water springing up into
everlasting life.' Here is but once drink, and never
thirst, once sanctified by the Spirit, and never utterly
forsaken of the Spirit. And again, where John saith,
1 John iii. 9, ' Whosoever is born of God sinneth not,'
namely unto death. And why ? ' Because the seed
of God remaineth in him ; ' the Spirit of God having
once seized upon him, always abideth in him. And
again, where our Saviour saith, John vi. 37, ' Him
that cometh to me I cast not away ; ' once come by
by faith, no fear of forsaking afterward. And the
reason is plain. For ' the gifts and calling of God
are without repentance,' Rom. xi. 29. He calleth us
by his gospel, and giveth us gifts and graces of his
Holy Spirit, not for our own sakes, or for anything
that he seeth or foreseeth in us, — for then we might
well fear a fall and a change, — but his gifts are given
freely by grace according to his good pleasure. So
that he never repenteth of any grace which he be-
stoweth upon us, nor suffereth his mercies to fail
from us for ever, but holdeth our souls in life, and
keepeth us from the pit of destruction. AVhere-
upon, we read that as David, having had experience
of God's help, in his deliverance out of the paw of the
lion, and out of the paw of the bear, afterwards
feared not to encounter Goliah, but assured himself
that ' the Lord that had delivered him out of the paw
of the lion, and out of the paw of the bear, would also
deliver him out of the hand of that Philistine,' l^Sam.
xvii. 37. So the children of God having once felt the
love of God in Christ Jesus in their souls, and the

Yer. 6.]

LECTURE V.

testimony of the Spirit ' witnessing unto their spirits
that they were the sons of God'; afterwards feared not
the encounters of sin or Satan, but assured themselves
that nothing should be able to separate them from the
love of God in Christ Jesus. So we see that our
apostle breaketh out and saith, Rom. viii. 35-39,
' Who shall separate us from the love of Christ '? shall
tribulation, or anguish, or persecution, or famine, or
nakedness, or peril, or sword ? Nay, I am persuaded,
that neither death, nor life, nor angels, nor princi-
palities, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God,
which is in Christ Jesus our Lord.' And again,
% Tim. i. 1^, ' I know whom I have believed, and I am
persuaded that he is able to keep that which I have
.committed unto him,' which is myself, 'against that
.day.' And thus, many others of God's children, as
;upon other grounds, so in assurance of God's un-
changeable resolution in his doings, have builded a
full and assured persuasion of their perseverance.

Now we must understand that, in perseverance, there
be two things, which you may call the parts of it.
The one is a holy will and desire to persevere in that
.•grace wherein we stand, the other is a real continu-
ance and continual persisting in the grace wherein we
stand. This real continuance and continual persist-
ing in the grace wherein we stand, is often in the best
of God's children so abated and diminished, that it
seemeth utterly to be extinguished; but that holy
will and desire to persevere, the Lord doth never suf-
fer utterly to fail from his children. Take, for ex-
ample, the holy prophet David, and the blessed
apostle Paul. Did not David, in the bitterness of
his soul, cry, Ps. lxxvii. 7-9, ' Will the Lord ab-
sent himself for ever, and will he be no more entreated '?
Is his mercy clean gone for ever, and is his promise
■come utterly to an end for evermore ? Hath God
forgotten to be gracious, and will he shut up his lov-
ing-kindness in displeasure ?' And again, Ps. lxxxviii.
14-10, ' Lord, why abhorrest thou my soul, and
hides t thy face from me ? Lord, where are thy old
loving-kindnesses ? Thy terrors do I suffer with a
troubled mind, thy wrathful displeasure goeth over
me, and the fear of thee hath undone me.' His real
continuance, ye see, seemeth to be cut off, and him-
self to be separated from the Lord ; but by his groan-
ings and cries it appeareth that his holy desire still
remained. Paul's care, likewise, was interrupted,
.and his real continuance remitted, when he was so
exalted through ' the abundance of revelation,' 2 Cor.
xii. 7, that ' there was given unto him a prick in the
flesh, even the messenger of Satan to buffet him;' yet,
ver. 8, in that he then ' besought the Lord thrice that
that messenger of Satan might depart from him,' it
appeareth that this his holy desire still remained. And
this holy desire of persevering is it which the Lord
.accepteth, and then is he said to give us this grace of

perseverance, when he givcth us a perpetual will and
desire of persevering in that grace wherein we stand,
howsoever the very act of y [rig, by sin, tempta-

tion, or other trouble, seem to be cut off and quite
failed sometimes even in the dearest of God's children.
Here, then, is a notable comfort for the broken and
contrite heart, for the humbled and afflicted soul. For
tell me, 0 thou distressed soul, hath the Spirit some-
times witnessed unto thy spirit that thou wast the child
of God ? Hath the love of God sometimes been so shed
abroad in thine heart, that thou hast verily pi r-uaded
thyself of the love of God towards-thee ? Hast thou
sometimes been delighted in the law of thy God, and
felt the sweet comforts of God in Christ Jesus in thy
soul ? Why, then, is now thy soul so heavy '? and
why is it so disquieted within thee ? Why do thoughts
arise in thy heart, and why doth the sleep depart from
thine eyes ? Oh wait upon the Lord, and put thy trust
in him, for he that hath begun a good work hi thee
will perform it until the day of Christ Jesus. He
hath said it by his holy apostle, and shall he not do
it ? ' The strength of Israel will not lie nor repent ;
for he is not a man that he should repent,' 1 Sam.
xv. 29. He hath begun a good work in thee, even of
his love and his mercy towards thee, and as himself,
so his love is unchangeable, so that whom he loveth
once, he loveth unto the end. Oh, but therefore thou
art troubled, because he doth not seem to continue
his loving-kindness towards thee. Thou feelest not
that joy in the Holy Ghost, that comfort in God's
love, which thou wast wont to find ; thou art even dead
unto the life of God. Well, did not David cry out,
1 Lord, where are thy old loving-kindnesses, where are
thy former mercies?' Did he not pray, ' Restore me
to the joy of thy salvation, and renew a right spirit
within me' ? And again, ' Oh quicken me according to
thy word, quicken me according to thy loving-kindi
So that thou seest ' there hath no temptation taken tine,
but such as appertaincth to man.' even such as have
overtaken men after God's own heart. But tell me,
doth it not grieve thee that thou doest not feel tha
surauce, that comfort, that joy that thou wast wont to
find in thy God through Jesus Christ ? Doest thou
not desire and long to feel that assurance, and com-
fort, and joy that thou wast wont to find in thy soul ?
Oh yes ; it is thy doublings that trouble thee, and com-
fort which thou longest for. Well, then, good enough.
It is a broken and contrite heart, that grieveth at his
sins, that grieveth at his wants, that the Lord loveth,
Ps. li. 17 ; and a troubled spirit, troubled at the c
tation of his slips and imperfections, is a sacrifice
acceptable unto him. And again, this holy desire of
any grace is the grace itself. A desire of comfort
is a great part of comfort, and a desire of persevering
is a chief part of perseverance ; and he that desireth
any grace of God tending to salvation shall surely
have "it. For so Christ hath promise 1.
xxi. 6, ' I will give to him that is athirst of the well

AIRAY ON THE PHILIPPIANS.

[Chap. I:

of the water of life freely,' which is the same with that
in the prophet, where it is said, Isa. lv. 1, ' Ho, every
one that thirsteth, come ye to the waters ; and ye
that have no silver, come, buy, and eat ; come, I say,
buy wine and milk, without silver and without money.'
Comfort, then, yourselves, be of good comfort in
the Lord, all ye that thirst after and desire the things
that belong unto your peace. Let not your sins, or
your wants and imperfections, too much cast you down
or dismay you. What if he will have you to sail by
hell to heaven ? He that continueth this holy desire

in you will not suffer his mercies utterly to fail from:
you for ever. Heaviness may endure for a night, for
a short season, but joy cometh in the morning ; after
a while heaviness is turned into joy, and sackcloth
into the garment of gladness. Where he hath begun
he will make an end, and scattering this cloud, he
will shew unto thee the light of his holy countenance.
In the mean time, let that holy desire which is in thee
be a pledge of his love unto thee, and assure thyself
he shall fulfil all thy heart's desire, and restore thee
to thy wonted joys again.

LECTUBE VI.

As it becometh me so to judge of you all, because I have you in remembrance, that both in my bands, and- in my
defence and confirmation of the gospel, you all were partakers of my grace. — Philip. I. 7.

THE second thing which here I note is, that God,
and God only, had begun that good work of em-
bracing the gospel in them, and would (as the apostle
was persuaded) perform it unto the end. For once
it is plain that the apostle meaneth that God had be-
gun this work in them, and would perform it unto the
end ; and in that he saith not, I am persuaded that
God, but that he which hath begun, &c, he plainly
implieth that God only begun that good work in them,
and would perform it unto the end. For if any other
but he only had intermeddled therein, how should the
Philippians have plainly understood the apostle to
speak of God, when he said that he, &c. He, if
anv other had bad any hand herein, might as well be
understood of that other as of God. Hence, then, I
observe that both the beginning and the perfecting of
our obedience to the gospel, and indeed of every good
work in us, is only from God. And to this the writ-
ings of the Holy Ghost everywhere agree. The
apostle, speaking in general, saith, 1 Cor. iv. 7, ' What
hast thou that thou hast not received ? ' No gift, no
grace, no good at all, but we receive it from God.
Be it the beginning, or the perfecting, or what it may
be, if it be good, we receive it from God. Our blessed
Saviour, speaking more particularly of faith in Christ
Jesus, and an holy confession of his name, saith, Mat.
svi. 17, ' Flesh and blood hath not revealed this unto
thee, but my Father which is in heaven.' Faith in
Christ Jesus, and an holy confession of his name, are
not the fruits of man's wisdom, but they are the spe-
cial gifts of God our heavenly Father. And speaking
of obedience to the gospel, he saith, John vi. 44, ' No
man can come to me except the Father which hath
sent me draw him.' No coming unto Christ, no obe-
dience unto his will, unless we be drawn and haled
against our wills, and of unwilling be made willing.
And therefore the spouse in the Canticles calls upon
her bridegroom, Christ Jesus, and saith unto him,
'Draw me, and we will run after thee,' chap. i. 4.
Till he draw us, we run not after him in whole or in

part, but indeed we run from him ; but when he
draws us by his cords, even by the preaching of his
gospel, and of unwilling makes us willing, then we
run after him. Have we, then, no good thing but
which we receive from God ? Doth not flesh and
blood reveal any mystery of our salvation unto us?
Can we not come unto Christ unless the Father of our
Lord Jesus Christ draw us ? If, then, we come unto
Christ, and obey his gospel, it is wholly from God.
If we believe or understand anything in the way of
godliness, it is wholly from the illumination of God's
Spirit. If in us there be anything that is good, it is
wholly the gift of God bestowed on us. He only
hath the interest, both in the beginning and in the
increase of it in us ; which also yet further appeareth
by this, in that we give thanks unto God for our call-
ing into the fellowship which we have in the gospel,
and for all other his works of mercy on us ; and in
that we pray unto God for increase in all knowledge
and judgment, and for every grace of his Spirit which
he knoweth to be needful for us. For whatsoever it
is wherefor we give thanks unto the Lord, thereby
we acknowledge that we have received it from the
Lord, and whatsoever it is wherefor we pray unto the
Lord, thereby we acknowledge that it is to be received
from the Lord, as every man knoweth by the nature
of thanksgiving and of praise. Do we, then, well in
giving thanks unto God for our calling into the fel-
lowship of the gospel, and for other good things begun
in us ? Do we well to pray unto God that he will
increase our obedience to the gospel, and whatsoever
good grace he hath begun in us ? Do we well to give
thanks unto God for the beginning, and to pray unto
God for the perfecting, of every good work in us ? If
we do not well herein, then our apostle did not well
in this place thus to do on the Philippians' behalf,
and his example hath deceived us. But if we do well
herein, then is both the beginning and increase and
perfecting of our obedience to the gospel, and of every
good work in us, only from the Lord, who is all. in all

EK. 7]

LECTURE VI.

things, ' Alpha and Omega, the beginning and the
ending,' as in regard of his majesty, so in regard of
all creatures ; from whom, as all creatures have their
beginning, continuance, and support, so have all good
.graces their beginning, increase, and perfection from
him.

Howbeit here you must understand that when we
thus teach, that both the beginning and increase, and
perfecting of our obedience to the gospel, and of every
good work in us, is only from God, we do not either
make the ministration of the gospel to be of none
effect, or transform ourselves into blocks and stones ;
for albeit he only begin, increase, and perfect in us
our obedience to the gospel, and of every good grace
that is wrought in us, yet doth he not this imme-
diately by himself, but he doth it by means. He doth
it, but he useth the ministry of his servants in the
preaching of the gospel to effect it. He giveth in-
crease, but by the planting of Paul, and watering of
Apollos, as it is written, 1 Cor. hi. 6, ' I have
planted, Apollos watered, but God gave the increase ;'
he reconcileth his children unto himself, but by the
word of reconciliation which he hath committed to us
his children, as it is written, 2 Cor. v. 18, ' All things
are of God, which hath reconciled us unto himself by
Jesus Christ, and hath given unto us the ministry of
reconciliation ; ' he revealeth his truth unto his chil-
dren, but by his ministers, unto whom he revealeth his
truth, that they may preach it unto us, as it is written,
Gal. i. 6, ' When it pleased God to reveal his Son in
me, that I should preach him among the Gentiles,' &c.
And, therefore, as it is said, Eph. ii. 8, that faith is
the gift of God, so is it also said, Rom. x. 17, that
faith is by hearing, even hearing of the word preached,
so that his gift is given - by the ministry of the word
preached. And as it is said, Rom. vi. 23, that
' eternal life is the gift of God through Jesus Christ
our Lord,' so is it also said, Rom. i. 16, that 'the
gospel is the power of God,' or the powerful instru-
ment of God, ' unto salvation unto every one that
believeth,' so that the preaching of the gospel is the
ordinary instrument of God whereby he giveth salva-
tion and eternal life to every one that believeth.
We do not therefore make the ministration of the
gospel to be of none effect, when we say that God only
beginneth this, and every good work in us, and also
increaseth and perfecteth it in us ; but rather we
magnify the ministration of the gospel, inasmuch as
we say that he only doth this but by the ministration
of the gospel, as the ordinary instrument of his Spirit.

Neither when we thus teach do we transform men
into blocks and stones, as though they had no power
or faculty in themselves at all to work, for we know
that the natural man hath understanding and will,
whereby he differeth not only from stocks and stones,
but from brute beasts. But what is his understanding,
and what is his will, till he be renewed by the Spirit
of God ? His understanding is full of darkness and

ignorance, and his will full of wickedness and vanity.
He understandeth, but not the things of the Spirit of
God, as it is written, 1 Cor. ii. 14, ' The natural man
perceiveth not the things of the Spirit of God, for they
are foolishness unto him ; neither can he know them,
because they are spiritually discerned ;' nay, his un-
derstanding and wisdom is ' enmity against God : for
it is not subject to the law of God, neither indeed can
be,' Rom. viii. 7. Likewise he willeth, but not any-
thing that is good, as it is written, Gen. vi. 5, ' All
the imaginations of the thoughts of man's heart are
only evil continually,' and, Rom. hi. 18, ' there is no
fear of God before his eyes.' This then is it which
we say, that man, before he be renewed by the Spirit
of grace, hath no power or faculty at all ; I say not
to work or do aught at all, fortius were indeed to
transform him into a stock or stone, but to do any-
thing that is good, for ' it is God,' and God only, ' that
worketh in him both the good will and the good deed,
even of his good pleasure,' Phil ii. 13. He enlightens
the eyes of our understanding, and corrects our fro-
ward wills, and then being renewed by the Spirit, we
understand the things of the Spirit of God, and we
will the things that are good, and we run the way of
God's commandments, but ever with this necessary
limitation, only by God. He maketh us understand,
and will, and run as we ought, and we understand,
and will, and run as we ought.

Here then, first, learn to beware of such as either
tell you that man is able of himself to keep the law,
and to merit everlasting life, a gross and now outworn
error, I hope ; or that man is able of himself to begin
that is good, howsoever he be not able to perfect it
but by the help of the Lord ; or that man, being pre-
vented by grace, is then able, by the help of grace
aiding his weak nature, to work out his own salvation,
for all these errors, as Dagon, must needs fall to the
ground before this testimony of the Spirit, and doc-
trine of the Holy Ghost. The Holy Ghost, by the
mouth of the apostle, saith that it is God which hath
begun a good work in us, and that he which hath
begun it will go forward with it, and perform it unto
the end. What, then, if a man shall tell you that
it is in man both to begin and perfect that which is
good ? or that it is in man to begin that is good,
though not to perfect it ? or that it is in man, by the
help only of God, to do that is good ? ' Let God bo
true, and every man a liar, that he may be justified in
his words, and overcome when he is judged,' Rom.
iii. 4. Neither beginning, nor ending, nor increase of
anything that is good, is of ourselves as of ourst ■'.
but he beginneth, and he which beginneth performeth
and perfecteth, and none but he, even God only. It
is the mere and only grace and mercy of God, not
which aideth our nature being weakened, but which
changeth it altogether in quality, bringing us out of
darkness into light, out of the power of Satan unto
God, and translating us from the death of sin unto the

AIRAY ON THE PHILIPPIANS.

[Chap. I.

life of righteousness in Christ Jesus. It is the mere
and only grace of God, not which rnaketh an end of
our salvation alone, but wherein our salvation wholly
doth consist. Let no man, therefore, through vain
and flattering words, deceive you, as if you yourselves
were somewhat, when indeed }-ou are nothing ; but
learn, and know, and ever hold this for a sure
ground, that God only beginneth, increaseth, and per-
fecteth our obedience to the gospel, and every good
work in us.

2. Let the minister and preacher of the word hence
learn what he may assume unto himself in the fruits
of his labours by the work of his ministry. Are his
people reconciled unto God, brought unto the obe-
dience of the gospel, begotten in the faith of Christ
Jesus, grounded and stablished in the truth, in-
structed in the way of God perfectly ? &c. He is not
to take tbis honour unto himself, as if he had done
these things : for this hath God only done, and it is
his work, as it is written, Isa. liv. 13; John vi. 45,
' and they shall be all taught of God.' If we be
taught in the word, he hath taught us by his Spirit ;
if we believe in Christ, it is his gift by his Spirit ; if
we be reconciled unto God, he hath reconciled us unto
himself by Jesus Christ, &c. He, I say, doth all
things, only not immediately by himself, but by the
ministry of his servants. And albeit he, because he
worketh not by his Spirit but by the ministry of his
servants, sometimes vouchsafe them this honour, that
they beget men through the gospel, and that they
save them that hear them, yet is this only his work,
and only vouchsafed by him unto them, because in
this work he useth the work of their ministry. Let
not the minister, then, dare to assume unto himself that
honour which only belongeth unto the Lord. This is
his honour, that in the great work of man's salvation
he useth his ministry, and by him as his instrument
worketh what he will. Let this, therefore, be his
glory and rejoicing, that the Lord by his means will
save his people, and bring them to that inheritance
which ksteth for ever in the heavens ; and let him so
speak as his minister out of his word, that so he may
be indeed a means to turn many to righteousness.

3. Hence you may learn in what account and regard
ye arc to have the ministers of Christ Jesus. True, and
most true it is, as already ye have heard, that God only
beginneth every good work in us, and likewise confirmeth
and strengtheneth us, and rnaketh us to abound therein
more and more. But he doth it, as also ye have heard,
by their ministry whom he hath separated for the
gathering together of the saints, and for the edification
of the body of Christ. Ye arc therefore so to think of
us, as of the ministers of Christ, and disposers of the
secrets of God, by whom he hath appointed to open
your eyes, that ye mav* 'turn from darkness to light,
and from the power of Satan unto God, that ye may
receive forgiveness of sins, and inheritance among
them which arc sanctified by faith in Christ Jesus,'

by whom he hath appointed to reveal his will unto
you, and to fill you with the graces of his Holy Spirit,
and by whom he hath appointed to bring to pass all
the good pleasure of his will in you. And if any man
think not thus of us, it is because he knoweth us not,
neither him that hath sent us, nor what great works the
Lord worketh, what great mercies the Lord sheweth
unto his children by us. But let this for this time
serve to stir up and to warn your pure minds, that ye
so think of us as ye ought, and as it becometh them
that are taught in the word, to have them which
labour among you, and admonish you, in singular love
and reverence for their work's sake.

The third thing which here I note is, that the
apostle saith, that he was persuaded that he that had
begun this good work of embracing the gospel in them,
would perform it until the day of Jesus Christ ; or,
as he speaketh to the Corinthians, 1 Cor. i. 8, would
1 confirm them in it unto the end, that they might be
blameless in the day of our Lord Jesus Christ.'
Whence two doubts may be moved not unworthy the
answering. The one is, how one man may be per-
suaded of another man's perseverance or salvation,
what a kind of persuasion it is which is of another's
perseverance or salvation. The other is, whether the
Lord performed this work of the Philippians' continu-
ance in the fellowship which they had in the gospel,
until the day of Jesus Christ, as the apostle was per-
suaded he would. To speak first unto this latter,
most lamentable it is, but most true it is, that in those
places where sometimes the name of the Lord was
called upon, and the gospel of Christ Jesus freely and
sincerely preached, not only at Philippi, but in many
other churches which the apostles had planted in
Macedonia, and elsewhere, there now, through the
secret but just judgment of God, barbarous Turkisui
and abominable paganism hath taken possession, and
holdeth it at his will. But as we understand this
place of the apostle, so we are to make answer to the
doubt ; for if we understand the apostle's persuasion
to be touching the church that then presently was at
Philippi, that the Lord would continue them in the
fellowship of the gospel until the day of Jesus Christ,
i. e. until their death, when they should be translated
into his kingdom of glory, I take it that it may very
well 1 e presumed, and safely averred, that the Lord
performed this work of the Philippians' continuance
in the fellowship which they had in the gospel until
the day of Christ Jesus, as the apostle was persuaded
he would ; for such was their love and liberality
towards the apostle, and such their constant abiding
in the truth from the first day until then, that as the
apostle thereupon was persuaded that the Lord would
confirm them in that grace wherein they stood unto
their end, so we thereupon may persuade ourselves
that the Lord did confirm them therein unto the end.
But if we understand the apostle's persuasion to be
touching the church successively at Philippi, that the

Yer. 7.]

LECTURE VI.

Lord would continue that church in all ages in the
fellowship of the gospel until the day of Jesus Christ,
i. e. until his second coming to judgment, then may it
seem that the apostle failed in his persuasion, because
of their subjection, now a long time, unto the Turk.
But even here also, it may be said that, as when the
apostle wrote, the Philippians shined as lights in the
midst of a naughty and crooked nation ; so now, also,
in that hellish thraldom unto the Turk, the Lord hath
a church there, though not so eminent as sometimes
it was, yet a church. For, as at the first, the apostles
were sent as sheep in the midst of wolves, and as it
may be hoped that Christ hath his church even in the
midst of Romish Egypt, so may it also be hoped
that he hath his church in that heathenish tyranny of
the Turk, and even in the city of Philippi. But I
now rather approve the former answer, as better
agreeing with the circumstances of this Scripture,
whereby it seemeth that the apostle speaketh of them
that then were at Philippi.

Now, for answer unto the second doubt, which is,
how one man may be persuaded of another man's
perseverance or salvation, we must understand that
there is a threefold persuasion. One grounded upon
the testimony of the Spirit unto our spirit, whereby
we do most certainly persuade ourselves of whatsoever
grace is sealed unto us by the earnest of the Spirit.
And this persuasion is most certain ; but this persua-
sion we cannot have of any other, but only of ourselves,
forasmuch as this ariseth of the testimony of the Spirit
unto our spirit. Another persuasion there is, grounded
upon the constant immutability of God in his doings,
whereby we certainly persuade ourselves, that what-
soever good work God hath begun in us, he will con-
firm it unto the end. And a third persuasion there
is, grounded upon charity, whereby we persuade our-
selves of grace, where we see obedience to the gospel,
constant abiding in the truth, patience in troubles,
love of the brethren, and the like. Now one man
cannot be persuaded of another man's perseverance or
salvation, by the first kind of persuasion, grounded
upon the testimony of the Spirit, because no man
knoweth what the Spirit witnesseth unto another's
spirit, but only to his own. But both by the second
kind of persuasion, grounded upon the constancy of
the Lord, and likewise by the third, grounded upon
charity, one man may be persuaded of another man's
perseverance or salvation. By the first kind of per-
suasion, the apostle was persuaded of his own salva-
tion, when he said, Horn. viii. 88, 'I am persuaded
that neither death, nor life, nor angels,' &c. ; and so
every one of us, upon the like ground, may persuade
ourselves of our own perseverance and salvation. By
the second and third kinds of persuasion, the apostle
was persuaded of the Philippians' perseverance and
salvation, as in this place we see ; and so every one
of us, upon the like grounds, may lie persuaded one
of another's perseverance and salvation. The first

never faileth, because the testimony of God's Spirit,
whereon it is grounded, is ever true. The second
likewise never faileth, because God's purposes are
ever unchangeable, and with him is no variableness,
neither shadowing by turning. The third hath a won-
derful great probability, but may fail, because it
leaneth on the outward fruits of the Spirit in man,
whose heart none knoweth, but he that searcheth it.
The first is not here mentioned ; the second is men-
tioned, ver. 0 ; and the third hath his ground, ver. 7.
For a full answer, then, unto the second doubt, we say
that one man may be persuaded of another man's
perseverance and salvation, both by the second and
third kinds of persuasion ; and farther, that of v h
perseverance and salvation we are persuaded by the
third kind of persuasion, of his perseverance and sal-
vation also we are to be persuaded by the second kind
of persuasion, i. e. of whose perseverance and salva-
tion we may conceive a good persuasion by the fruits
of the Spirit in them, of them we are certainly to be
persuaded that God will never leave them, or forsake
them, but confirm them unto the end. And thus I
resolve upon the reason which the apostle setteth down
of his persuasion, grounded on the constant immuta-
bility of God in his doings ; for what saith the apostle?
' As it becometh me,' saith he, &c. It becometh me,
saith the apostle, so to judge of you, even to be per-
suaded that he that hath begun this work in you, &c.
And why did it become him so to judge, so to be per-
suaded ? ' Because,' saith he, ' I have you in remem-
brance,' because I gladly remember this of you, ' that
both in my bands,' &c, i. c. that whether I were
bound for the gospel, or defended the gospel at Nero
his bar, or confirmed the gospel by my sufferings, you
all were partakers of my grace, and were in a sort with
me in my bands, and in my defence, and confirmation
of the gospel. I know there are great diversities of
interpretations of this text of Scripture ; but, judging
this to be most simple, I will not trouble you with any
other. The reason, then, of that his persuasion of
them was this, because such was the Philippians' zeal
for the gospel, and love of him, that howsoever it
were with him, whether he were bound for the gospel,
or defended the gospel, or confirmed the gospel, they
stuck close unto him, and took part with him both in
his bands, and in his defence, and confirmation of the
gospel.

The first thing, then, which here I note is, that the
apostle saith, that it became him so to judge of the
Philippians, so to be persuaded of them as he said
verse 0, because of their zeal l'<>v the gospel and love
of him. Whence I observe, that it becometh us
certainly to he persuaded of their perseverance
salvation, and that they are fcb i children of God, in
whom we see obedience to tt pel, zeal for the

truth, love of the brethren, true signs of godlin
evident fruits of the Spirit. That in charity we are
every man to hope the best one of another, the apostl •

AIR AY ON THE PIIILIPPIANS.

[<Jhap. I.

plainly sheweth, when he saith, 1 Cor. xiii. 7, that
' charity believeth all things, charity hopeth all things.'
Charity believeth all things, therefore in charity we
are not to suspect the worst, but to believe the best
one of another. Charity hopeth all things, therefore
in charity we are not to mistrust the worst, but to hope
the best one of another. Neither only so, when there
are such outward tokens of grace and godliness, as
ought easily to cause us to believe and hope the best
one of another ; but so also when there are not so
plain tokens of grace, so manifest fruits of the Spirit.
Nay, when there are manifest tokens of want of grace,
fearful tokens of being given up into a reprobate mind,
yet are we not to despair of such a one, but to leave
him unto the Lord, unto whom he standeth or falleth.
Witness the apostle, where he saith, Kom. xiv. 4,
' Who art thou that condemnest another man's servant?
he standeth or falleth to his own master.' There
hope the best we cannot, and j-et condemn him or
despair of him we may not. Now, as in charity we
may not despair of an}7, but hope well where all is not
well, and persuade ourselves the best where we see
the outward tokens of the Spirit, so where we have just
cause of this persuasion by the true fruits of righteous-
ness, we are certainly to be persuaded that they are
the children of God ; which, as it appeareth by this
place of our apostle, so also by that where he saith
of the Thessalonians, 1 Thes. i. 4, that he knew that
they were the elect of God, drawing one argument
from the effectual preaching of the gospel amongst them,
ver. 5, and another from their obedience to the gospel,
ver. 6, so that where we see these and the like tokens
of grace and godliness, there we are after the apostle's
example to be certainly persuaded, and to know that
they are the elect children of God. Degrees I know
there are in certainty of persuasion and knowledge ;

for no man can be so certainly persuaded, so certainly
know another man's salvation, another man's adoption
into the sons of God as his own, because besides all
other grounds which he hath or can have touching
others, he hath the testimony of the Spirit witnessing
unto his spirit that he is the child of God, and that
his salvation is sure. Yet may he, and he is certainly
to be persuaded, where he seeth a good work begun,
' that he that hath begun,' &c.

A good lesson for many of us to learn ; for so
crooked and ill affected are we commonly one towards
another, as that we will easily persuade ourselves the
worst one of another, but seldom persuade ourselves
the best one of another. Though we see many great
tokens of God's graces in our brethren, if we see any
infirmity or offence in them, we grate upon that, and
we could be well persuaded of them but for that, which,
if it might have stopped the apostle's persuasion of
the Philippians, he should never have been so well
persuaded of them as he was ; for among them there
were murmurings and reasonings, and many things
done through contention and vain glory ; yet, looking
upon their obedience to the gospel, their constant
abiding in the truth, their Christian love of him, he
persuadeth hiruself the best of them, even ' that he
that hath begun,' &c. So, beloved, howsoever we see
slips and infirmities in our brethren, yea, though some-
times we see them fall flat to the ground, yet if we see
the manifest tokens of God's graces in them, let us per-
suade ourselves the best of them, }Tea, let us persuade
ourselves of them as of ourselves, that they are the chil-
dren of God, and that their salvation is surely sealed in
the heavens ; for so it becometh us to judge of them after
the example of our apostle, because of the fruits of the
Spirit in them.

LECTUEE VII.

Because I have you in remembrance, that both in my bands, and in my defence and confirmation of the gospel, you
all were partakers of my grace. For God is my record, howl long after you all from the very heart root
in Jesus Christ. — Philip. I. 7, 8.

THE second thing which here I note is the testimony
which the apostle gives unto the Philippians of
their zeal for the gospel, of their love of him, and of
their growth in godliness, through the effectual preach-
ing of the gospel amongst them, in that he saith, that
' both in his bands, and in his defence and confirma-
tion of the gospel, they all were partakers of his grace.'
This was a sure token that they had well profited in
the school of Christ, in that whether the apostle were
bound for the gospel, or defended the gospel, or con-
firmed the gospel, still they stuck close to him, and
took part with him, and were, though they were absent
from him, yet in zeal and in an holy affection, in some
sort in bands with him, and in defence and confirma-

tion of the gospel with him. Hence, then, I observe
a notable argument how we may have proof unto our-
selves, and give also proof unto others, of our zeal for
the gospel, of our love of the ministers of the gospel, by
whom we have been taught in the word, of the power of
the word in our hearts and souls, and of our growth in
i godliness through the preaching of the word. Is there
any persecution of the gospel of Jesus Christ by any
cruel tyrants, Pope, Turk, or Spaniard, or any other ?
Are your ministers and teachers attached, and brought
before any bloody inquisition for the gospel's sake of
Christ Jesus ? Are they brought unto the bar there,
1 as felons or traitors, to defend that truth which in all
I simplicity and sincerity they have taught amongst you ?

Ver. 7, 8.]

LECTURE VII.

Are they beaten, and scourged, and cast into prison,
and bound with bands, and their feet made fast in the
stocks, for the defence of the gospel ? Are they
brought to the fire and faggot, to the rope and hatchet,
to lions and wild beasts, by their blood to confirm the
gospel of Christ Jesus ? Such times and tyrannies,
beloved, our forefathers have seen, and it may be that
some of you have seen them ; but, 0 Lord, let never
our eyes see such times and tyrannies again, neither
let our seed see them, nor our seed's seed from hence-
forth for ever ! But put case it were thus as hath been
said : do ye think ye should stand close to the truth
in such time of trouble, and not start aside like a
broken bow ? Could ve find in vour hearts to undergo,
with your ministers and teachers, the merciless cruelty
of any bloody inquisition ; to stand with them at the
bar in defence of that truth which they have taught
you ? To be tried with them by mockings and scourg-
ings, by bonds and imprisonment ; to go to fire and
faggot with them, and with your blood to seal that
truth which they have taught you ? Here were zeal
for the gospel indeed ; here were love of your ministers ;
here were a proof of the power of the word in you ;
here were an argument of the effectual preaching of
the gospel unto you. And such proofs and arguments
many in the primitive church both had unto them-
selves and gave unto others, as the apostle witnesseth
to the Hebrews, where he saith, Heb. xi. 3G-38, that
' some were racked and would not be delivered, that
they might receive a better resurrection ; others were
tried by mockings and scourgings, yea, moreover by
bands and imprisonment; others were stoned,' &c.
So powerfully had the word wrought upon them, that
nothing could daunt them ; but through persecution,
and anguish, and tribulation, and famine, and naked-
ness, and peril, and sword, and all they went.

Yea, but you will say there was no such matter
with the Philippians, whose example I urge ; they
gave no such proof of their zeal, or love, or growth in
godliness through the preaching of the gospel, as now
we speak of. Well, then, could ye willingly be par-
takers, with your ministers and teachers, in their bands,
and in their defence and confirmation of the gospel,
in such sort as the Philippians were with Paul ?
Would ye not be ashamed of their chains *? Would
ye communicate to their affliction, and supply that
which the3r lacked '? Would ye be careful that some
might minister unto them such things as they wanted '?
Would tbeir bands so affect you as if ye were bound
with them ? Would ye count their sufferings for
the defence and confirmation of the gospel, as com-
mon to you with them ? Would ye in heart and
soul be joined unto them, both in their bands and in
their defence and confirmation of the gospel '? This
also should be a notable proof, both unto yourselves
and others, of your holy zeal for the truth, of 3-our
godly increase in all spiritual understanding through
the word, and of the effectual power of the Spirit in

you through the ministry of the word. Such a proof
Onesiphorus had unto himself, and gave unto others,
as appeareth by that testimony which the apostle
giveth to him, when he saith, that he often refreshed
him, and was not ashamed of his chains ; that at
Rome he sought him very diligently, and found him ;
and that in many things he ministered unto him at
Ephesus, 2 Tim. i. 1G-18. Not once, but often,
he refreshed him ; he shunned him not, nor was
ashamed of him because of his bands ; but, coming
to Rome, and understanding that Nero had cast him
into prison, he sought him very diligently, and would
not rest till he had found him ; and before, at Ephesus,
he had in bountiful sort cared for him. Here the
word had taken root downward, and brought forth
fruit upward, and powerfully wrought on him ; and
so the blessing that followed hereupon. The apostle
prayed for him, saying, ' The Lord grant unto him that
he may find mercy with the Lord at that day,' ver. 18 ;
nor for him only, but for his whole house, saying,
' The Lord give mercy unto the house of Onesiphorus,'
ver. ] 6 ; and in that the apostle prayed for him and
for his house, it was in effect a promise of blessing
and mercy unto him and to his house. The like tes-
timony the apostle giveth unto the Thessalonians, 1
Thes. i. G, where he saith that ' they received the
word in much affliction, with joy of the Holy Ghost.'
When there was much affliction, when tbere was great
tribulation and persecution because of the word, yet
they received the word willingly and joyfully, which
the apostle bringeth as a plain proof unto them of
their spiritual conjunction with Christ, and election
unto life. So that when the word hath wrought thus
upon us, that in much affliction we can delight in it ;
that we gladly cherish and refresh them that suffer
trouble even unto bands for the gospel's sake, that
we are so affected therewith, as if we also were in
bands with them, that we count their sufferings for
the defence and confirmation of the gospel our suffer-
ings, it is a notable argument that the word hath had
great power in us, and that we have well profited in
the school of Christ.

But if many in these our days should examine
themselves by this rule, of what power the word is in
them, and unto what growth in godliness they are
come, it is to be feared that their trial would not be
much to their comfori. Our blessed Saviour, ex-
pounding the parable of the sower, saith, that ' he
that received seed in the stony ground, is he which
heareth the word, and incontinently with joy receiveth
it : yet hath he no root in himself, and endureth but
a season ; for as soon as tribulation or persecution
cometh because of the word, by and by he is offended,'
Mat. xiii. 21. And our apostle complained that, at
his first answering, no man assisted him, but all for-
sook him, 2 Tim. iv. 16. Not to speak of those
which refuse to hearken to instruction, and to present
themselves in our assemblies, is not much seed now

AIRAY ON THE PHILIPPIANS.

[Chap. I,

sown in stony ground ? If tribulation and persecu-
tion should come because of the word, would ' not
many of us be offended, and rather turn, as they say,
than burn ? If our Pauls and preachers should be
brought to their auswer in the defence of the gospel,
would they be much assisted, or would they not be
utterly forsaken ? Yes, beloved, a great many of us
that now give them reasonable good countenance,
would be ashamed of their chains ; a great many of
us that now hear them patiently, would fear or disdain
to look on them in their trouble. We think ourselves
now reasonable good favourers of the word, and of
the ministers thereof, if we be not enemies unto them.
But if we come unto them and countenance them,
then we think ourselves very forward indeed, and that
the word hath much prevailed with us. And it were
to be wished that the number of such were far greater
than it is. But if a tempest should arise, so that our
ship should be covered with waves, would not a great
man}' of us wish ourselves out of that ship wherein
we sailed, and in another that sailed in a more calm
sea ? If our ministers and teachers should be carried
unto the Guildhall, there to answer in the defence of
the gospel, would we not, as Christ's disciples did,
forsake them and flee ; and as Peter did, forswear
them ? Here would be indeed a trial of the power of
the word in us. And how we would stand in this trial,
may in part be conjectured by some present experi-
ence. For where the word and the ministers thereof
are favoured, if the painful minister be poor and bare,
because of his small portion and maintenance, how
many of us will yield up our impropriations unto him,
which properly belong unto him ? Or if we have no
such, how many of us will yield up unto him our
covenant with him for our tithes ? Or if we have no
such, how many of us will take care that, by our
defrauding him of any due, he be not poor or bare ?
Or, if we be not guilty herein, how many of us will
join our heads and our purses together to increase his
maintenance, for his encouragement and bettering of
his estate ? Likewise, if some popishly or naughtily
affected bring him unjustly into trouble, how many
of us will assist him, how many of us will go to the
High Commission with him, how many of us will do
our whole endeavour for him, how many of us will
communicate unto his charges in such trouble ? Do
we fail in these less things, and would we hold in
greater things ? Will we not part with some of our
living to him, and would we hazard our life with him ?
Will we not now assist him, and communicate to his
charges in trouble, and would we then cleave close
unto him, and communicate to his affliction ? I leave
it unto every man to think of it. For conclusion of
this note, we see how we may have proof unto our-
selves, and give proof unto others, of our zeal for the
gospel, of our love of the ministers of the gospel, of
the power of the word in us, and of our growth in
godliness through the preaching of the word. Let

us therefore willingly and gladly take part, if need be,
with our ministers and teachers in their bands, and
in their defence and confirmation of the gospel ; and
in the mean time, let us give them what countenance
and encouragement, what help and assistance we can,
that so the power of the word in us, and our profiting
thereby, may be testified both unto ourselves and to
others.

The third thing which here I note is, that the
apostle saith that all the Philippians were partakers of
his grace, both in his bands, &c. They only relieved
him, and refreshed him, and were careful for him, being
in bands ; and were, in their souls and affections,
knit unto him, both in his bands and in his defence
and confirniation of the gospel ; and for this cause he
saith, they were 'partakers of his grace in his bands,'
&c. Whence I observe a good note of such as are
joined in the communion of saints, and that is this ;
howsoever they abound in the measure of grace above
others, yet in the grace they prefer not themselves
before others. So we see the apostle Peter writeth
to them that had obtained like precious faith with him,
saying, ' Simon Peter, a servant and an apostle of
Jesus Christ, to you which have obtained like precious
faith with us,' &c, 2 Peter i. 1. In the measure of faith,
no doubt, he excelled all them to whom he wrote, yet in
the grace itself of faith, ye see he equalled them unto
himself. So we see the apostle to the Hebrews saith
unto them, ' Holy brethren, partakers of the heavenly
calling,' &c, Heb. iii. 1. In measure of gifts by the
heavenly calling, no doubt he was far before them to
whom he wrote ; yet touching the grace itself, he
counteth them partakers with him of the heavenly
vocation. And so our apostle, in the measure of
sufferings, excelled not the Philippians only, but all
others, yet in the grace itself, he saith, that they were
'partakers of his grace, both in his bands,' &c. And
this is the blessing of the holy communion of saints,
that thpy which are joined in this holy fellowship,
willingly equal themselves unto them that are of
meaner gifts, and do not stand upon their prerogatives,
either in blessings or in sufferings, but as they that
have one God, and one Lord, and one baptism, and
one hope of their calling, so they esteem of others'
graces as of their own.

Which maj7 serve for a bridle unto such overweening
spirits, as too hastily and sharply censure them that
come short of themselves in the measure either of
other blessings or of sufferings. For, to speak only
of the latter sort, are not there some that so brag of
their sufferings, that if others of their brethren come
somewhat short of them, they condemn them for
white-livered soldiers and faint-hearted brethren '? And
tell them that you were affected with their suffer-
ings as if ye had suffered with them ; that ye were not
unmindful of them, but communicated unto their
afflictions ; will they count you partakers of their grace
in their bands, or rather would they not tell you that

Ver. 7, 8.]

LECTURE VII.

this is but cold charity in regard of that zealous cour-
age which should be in you, and that this is nothing
in comparison of their sufferings ? So vain a thing is
man, as to esteem best of other his own graces, so
most of his own sufferings, and so to stand upon his
own measure of grace, that he makes little reckoning
of the same grace in meaner measure in others of his
brethren. But we see the practice, both of our
apostle and of others of the apostles, which may serve
for our instruction in this point. Let us therefore,
after their example, howsoever we abound in the
measure of any grace, make reckoning of them in
whom that grace is, as partakers of the same grace
with us ; for it is the same Spirit that giveth the same
grace both unto us and others ; and the same Spirit distri-
buted to every man severalty the measure of grace as
he will. Let us not, therefore, for our measure of
grace, whatsoever it be, — be it in wisdom, learning,
patience, suffering, or any other, — exalt ourselves
above our brethren, but let us make much of the grace
of the Spirit in them, and let us rejoice over them as
having obtained the like precious grace with us.

The last thing which here I note is, that the apostle
calleth his bands for the defence and confirmation of
the gospel a grace, for so we understand that they
were partakers of his grace, in that they were partakers
of his bands for the defence and confirmation, &c.
Whence I observe, that to suffer bands, imprisonment,
persecution, and the like, for the gospel's sake, is a
special grace and gift of God. So the apostle again,
in the latter end of this chapter, affirmeth, saying,
Philip, i. 29, ' Unto you it is given for Christ, that not
only ye should believe in him, but also suffer for his
sake.' Whence it is plain^ that, as faith in Christ
Jesus, so to suffer for his sake, is a special gift of God.
And hereupon the apostles rejoiced when they were
beaten, that they were ' counted worthy to suffer re-
buke for Christ his name,' Acts v. 41. And our
apostle rejoiceth as much in his sufferings as in any-
thing, 2 Cor. xi. And wiry, but because they counted
their sufferings as special gifts and graces upon them ?

Where yet, first, we must note, that simply to suffer
bands and imprisonment, persecution and trouble, is
no grace or gift of God ; but to suffer these things for
Christ his sake, for the gospel's sake, for righteous-
ness sake. And therefore Peter saith, 1 Peter iv. 15,
' Let no man suffer as a murderer, or as a thief, or as
an evil-doer, or as a busy-body in other men's matters ;
but if any man suffer as a Christian,' i.e. for Christ
his sake and the gospel's, ' let him not be ashamed,
but let him glorify God on this behalf,' ver. 1G.
Secondly, that to suffer bands and persecution for
Christ his sake and the gospel's, is no grace or gift of
God in itself and in the nature of the thing, but only
by way of consequent ; for if to suffer bands or
affliction for the gospel's sake were in itself, and in the
nature of the thing, a grace and gift of God, then were
we to pray for affliction and trouble for the gospel's

sake, as we do for other graces of the Spirit. But now
no man doth pray to be tried and troubled, to be per-
secuted and imprisoned, for the gospel's sake, neither
is any man so to pray, because this were indeed to
tempt God. But our prayer is for strength, and
patience, and help in trouble, whensoever it shall
please the Lord, by troubles for the gospel's sake, to
try us, as the prayers of the godly at all times do shew.
To suffer bands, then, and trouble for the gospel's
sake, is no grace of God in itself, but only in event and
by consequent. For what is the event, fruit, and
consequent of suffering for the gospel's sake ? First,
in respect of ourselves, it bringeth forth the fruits of
patience, experience, and hope, as it is written, ' We
rejoice in tribulation, knowing that tribulation bringeth
forth patience, and patience experience, and experi-
ence hope, and hope maketh not ashamed,' Bom. v. 3.
It is the means to make us like unto the Son of God,
as it is written, Bom. viii. 29, ' Whom God knew be-
fore, he predestinate to be made like to the image of
his Son ; ' where, by the order of our election, he
sheweth that afflictions in general are the means to
make us like unto the Son of God. And it causeth
unto us eternal glory in the heavens, as it is written,
Matt. v. 10-12, ' Blessed are they which suffer per-
secution for righteousness' sake, and theirs is the
kingdom of heaven. Blessed are ye when men revile
and persecute you, and say all manner of evil against
you, for my sake, falsely ; rejoice and be glad, for
great is your reward in heaven.' Again, in respect of
God, by suffering trouble, bands, and death for the
gospel's sake, God is glorified; as it is written, John
xxi. 19, ' This spake Jesus unto Peter, signifying by
what death he should glorify God.' And thereby also
the power of Christ dwelleth in us, as it is written,
2 Cor. xii. 15, ' Very gladly will I rejoice in mine in-
firmities, that the power of Christ may dwell in me ; '
because the power of Christ is most seen in helping
our infirmities, in loosing our bands, and delivering us
out of troubles. And again, in respect of the church,
by the sufferings of the saints for the gospel, many
children are strengthened and many begotten unto the
church, as it is written in this chapter afterward, Philip,
i. 14, ' Many of the brethren in the Lord are boldened
through my bands, and dare more frankly speak the
word.' To which purpose, also it is said, that the
blood of the martyrs is the seed of the church. Be-
cause, then, of the grace which followeth our bands
and troubles for the gospel's sake, both in respect of
God and of his church, and of ourselves, therefore it
is that they are called a grace and gift of God. So that
to suffer bands and troubles for Christ his sake and
the gospel's, is a grace and gift of God, not in the
nature of the thing, but because of the grace given us
constantly and patiently to endure those troubles, and
because of the grace which issueth thence for the
good of ourselves, for the glory of God, and for the
benefit of his church.

AIPAY ON THE PHILIPPTANS.

[Chap. I.

Yea, but if to suffer bauds, aud affliction, and
trouble for Christ his sake and the gospel's, were a
grace and gift of God any way, why should the chil-
dren of God be often so much perplexed thereat as
they are ? Why should they not always be more
welcome unto them than they are ? For answer
whereunto, we must understand that, in the children
of God, there is the flesh and the spirit, an outward
man and an inward man. Are then the children of
God often perplexed at their hands and sufferings, for
Christ his sake and the gospel's ? It may be in their
flesh and outward man, but in their spirit and inward
man they are always welcome unto them ; as our
apostle saith, 2 Cor. iv. 1G, ' Though our outward
man perish,' and even sink under the burden of our
afflictions, ' yet the inward man is renewed daily,'
and made stronger and stronger through afflictions,
And so we must understand all the places of Scripture
where the saints seem to faint under their afflictions.
David, in his Psalms, often complaineth of his troubles,
no doubt because they were heavy unto his outward
man ; but unto his inward man they were so welcome,
that he saith, Ps. cxix. 71, 'It is good for me that I
have been afflicted, that I may learn thy statutes ;'
and again, ver. 67, ' Before I was afflicted I went
astray ; but now I keep thy word.' So our apostle
saith, 2 Cor. i. 8, that he was ' pressed out of measure,
passing strength through affliction,' so that his out-
ward man, no doubt, was not able to sustain them ; yet
in his inward man he rejoiced in them, and boasted of
them, and fainted not under them. So our blessed
S.iviour himself saith, Mat. xxvi. 38, ' My soul is very
heavy, even unto the death ; ' so that by his own will
he would have had that cup to pass from him ; but
knowing his Father's will, immediately he addeth,
'Nevertheless, not as I will, but as thou wrilt.' So
that howsoever by our own wills we would avoid bands
and troubles for the gospel's sake, as heavy and
grievous unto our outward man ; yet as our wills are
sanctified by God's Spirit, and conformed unto God's
will, so they are welcome unto us, and acknowledged
by us to be a grace of God, given unto his children
for then* good and his glory.

Here then is a notable comfort for all such of God's
children as suffer bands and affliction for Christ his
sake and the gospel's. For what are their bands '?
They are the grace of God ; and in suffering bands
for the defence and confirmation of the gospel, they
are partakers wTith the saints of their grace. And as
here they are called ' the grace of God ; ' so elsewhere
they are called ' the marks of the Lord Jesus,' Gal.
vi. 17. Now, may it not be a great comfort unto us,
to bear in our bodies the marks of the Lord Jesus ?
Yet, generally, we avoid bands and afflictions ; nay,
we murmur at them, nay, we mock at them, and hold
them for simple men that will not rather turn than

burn ; that will not rather renounce the truth, than
endure such suffering for the truth. But tell me,
should not he be judged foolish and ignorant that
should avoid the gift of any grace ? Should he not
be thought ridiculous that should murmur or scorn to
be marked with the marks of the Lord Jesus ? And
how then shall we think of him that refuseth or
murmureth at bands and afflictions for Christ his sake,
or that maketh a mock at them which do suffer
afflictions for Christ his sake, which are the grace of
God and the marks of the Lord Jesus ? Beloved,
we know not what bands and afflictions bide us for the
gospel's sake. Surely for our sins we have deserved
to be delivered up into the will of our enemies, that
they that hate us even with a perfect hatred should rule
over us. And if it shall please the Lord herein to deal
with us according to our deservings, yet let this be
our comfort, that in our bands for the defence and
confirmation of the gospel, we are partakers with
many of the saints of their grace, and that the life of
Jesus is made manifest as by most plain tokens in
our bodies, when we ' bear about in our bodies the
dying of the Lord Jesus,' 2 Cor. iv. 10. And in the
mean time, let us give all diligence that the word of
Christ may dwell in us plenteously, that the effectual
power thereof may be manifested in us through our
patient and constant suffering for Christ his sake and
the gospel's, if the will of the Lord be such.

Now followeth the apostle's earnest protestation of
his love towards the Philippians, which was the third
thing wThich I noted in this second branch of the
apostle's exordium, in these words, ' For God is my
record,' &c, that so they might the rather both assure
themselves that such was his persuasion of them, as
hath been said, and likewise the more willingly
hearken unto the things that he wrote unto them.
In the words I note a vehement protestation, and the
things whereof he maketh such protestation. His
protestation is a calling of God to witness that he lieth
not in this that he now speaketh, in these words, ' For
God is my record.' The thing whereof he maketh
such protestation is, of his hearty love of them, saying,
'God is my record, how I long after you all,' i.e.
with what a longing desire to see you, I love you all
from the very heart root, iv 6K'hayyjois, for so the word
here used is very significantly translated, not after the
flesh, but in Jesus Christ, of whom ye are loved, and
from wyhom this my love proceedeth. Where, first, I
note the apostle's vehement protestation, not of a vain
and idle toy, but of his love towards the Philippians ;
not for any light or foolish matter, but for their great
good, that the}7 might hearken to the word of their
salvation more gladly. Whence I observe, that a
protestation, or an oath to witness a truth, when the
glory of God or the good of our neighbour doth re-
quire it, may lawfully be made.

Ver. 8, 9.]

LECTURE VIII.

LECTUEE VIII.

For God is my record, how I long after you all from the very heart-root in Jesus Christ. And this I pray, thai
your lore may abound yet more and more in knowledge and in all Judy meat. — Philip. I. 8, 9.

NOW then, the first thing which here I note is, the
apostle's vehement protestation, not concerning
any trivial and ordinary matter, but touching his
sincere and fervent love of the Philippians, nor to
small or no purpose, but to win their attention unto
the word of their salvation more gladly. For he pro-
testeth and sweareth an oath, being nothing else but
a calling of God to witness of that we speak, for their
assurance to whom we swear, which whole definition
is in this protestation ; he protesteth, sayeth, and
sweareth unto the Philippians, that he longeth after
them all, and greatly loveth them all from the very
heart-root in Jesus Christ, that so, being persuaded of
his love, they might give the better heed unto the things
he wrote. Whence I observe, that a protestation or
an oath by God, when the glory of God or the good
of our neighbour doth require it, may very lawfully
be made. And this is proved, first, from the nature
and definition of an oath. For what is an oath '? It
is, as even now we heard, an holy and religious calling
of God to witness of the truth of that we speak, for
their assurance unto whom we speak, as here the
apostle, for the Philippians' assurance of his sincere
love of them, calleth God to witness how he longeth
after them all, how greatly he loveth them all from
the very heart- root in Jesus Christ. And what herein
is unbeseeming a Christian, or which may not law-
fully be done ? Secondly, it is proved from the
express commandment of God, for thus hath God
commanded, saying, ' Thou shalt fear the Lord thy
God, and serve him, and shalt swear by his name,'
Dcut. vi. 13. In which words, as to fear the Lord
God, and to serve him, so to swear by his name is
commanded. Thirdly, it is proved from the end of
an oath, for the end of an oath is to decide debates,
and to make an end of strifes; as the apostle sheweth,
saying, Heb. vi. 1G, that ' an oath for confirmation is,
among men, an end of all strife.' And as Moses in a
plain case sheweth, saying, Exod. xxii. 10, 11, ' If a
man deliver to his neighbour to keep ass, or ox, or
sheep, or any beast ; and it die, or be hurt, or taken
away by enemies, and no man see it : an oath of the
Lord shall be between them twain, that he hath not
put his hand unto his neighbour's good ; and the
owner thereof shall take the oath, and he shall not
make it good.' And this being the end of an oath,
why may it not lawfully be made ? Fourthly, it is
proved from the practice of holy men of God ; for
Abraham, as we read, swore unto Abimelech by God,
Gen. xxi. 23, that he would not hurt him, nor his
children, nor his children's children. And Isaac and
Abimelech afterwards sware one to another to the like

purpose, chap. xxvi. 31. And so Jacob and Laban
sware one to another to the like purpose, chap. xxxi.
53. Likewise, our apostle oftentimes in his epistles
protesteth and calleth God to witness of that he
saith, Rom. i. 9, 2 Cor. i. 23, and xii. 19. And God
himself, because he had no greater to swear by, sware
by himself, as it is said in the prophet, Isa. xlv. 23,
and as the apostle witnesseth, Heb. vi. 13. Lastly,
it is proved from a necessary consequent ; for if an
oath be a part of God's worship, will it not then
necessarily follow, that an oath may lawfully be
made ? Now that an oath is a part of God's worship,
appeareth by many place of holy Scripture ; as, where
it is said in the prophet, Isa. xix. 18, ' In that day
shall five cities in the land of Egypt speak the lan-
guage of Canaan, and shall swear by the Lord of hosts,'
that is, shall renounce their superstitions, and serve
God as he hath appointed. And again, where it is
said, Jer. iv. 2, ' Thou shalt swear, the Lord liveth,
in truth, in judgment, and in righteousness.' And
therefore the Lord, by that prophet, in the next
chapter, v. 7, complaineth of Judah and Jerusalem
that they had forsaken him. And how did that
appear ? Because they swore by them that were no
gods. ' Thy children,' saith he, ' have forsaken me,
and sworn by them that are no gods.' So that to
swear by them that are no gods, is to forsake God.
And why ? Because it is to give his worship to another,
even to them that are no gods. Which whoso doth,
he forsaketh God.

Oh, but will the godly soul say, This needed not, in
such a swearing age, to prove the lawfulness of swear-
ing ; and will the cursed swearer say, This is well in-
deed, that I have so good allowance for my swearing
from the preacher. Hearken, therefore, yet a while,
and know how we may protest and swear lawfully.
First, therefore, if we will swear lawfully, we must
swear by the name of God. For both the command-
ment and practice are so, as already we have heard,
and the reason thereof is very plain ; for who can wit-
ness that he that sweareth lieth not, but God only,
that beholdeth the heart and knoweth what is in man ?
Or who is omnipotent, and able to maintain and defend
him that speaketh truth, or to punish and take \ en-
geance on him that sweareth a lie, but God only,
which is able to destroy both soul and body in hell ?
Secondly, if we will swear lawfully we must swear in
truth, in judgment, and in righteousness, Jer. iv. 2.
In truth, for the confirmation of the truth, because
we may not call God to witness a lie, lest he give us
our portion with bars and swearers in the lake that
ever burnetii. In judgment, upon causes weighty,

AIRAY ON THE PHILIPPIANS.

[Chap. I.

certain, and necessary, when the glory of God or the
good of our neighbour require it, because we may not
call God lightly or rashly to witness upon trial or un-
certainty,* or unnecessaiy causes, lest our judgment
be as theirs that take his name in vain. In rir/hteoits-
ness, for the confirmation of things godby, just, and
lawful, because we may not call God to witness things
ungodly, unjust, or unlawful, lest we be not holden
guiltless for taking his name in vain ; for thus much
those three points imply. Thirdly, if we will swear
lawfully, it must be when we have no other way of
proof of our words, or confirmation of our promise ;
for if otherwise the thing for which we are to swear
can be debated, decided, and ended, then by an oath
we are not to swear, as by the end of an oath it doth
appear, which is to ' end a strife,' so that where the
strife may otherwise be ended, there an oath is not to
be used. Swear, then, we may lawfully, but not other-
wise than by the name of God, and that in truth, and
in judgment, and in righteousness, and that when
things cannot otherwise be cleared and ended than by
an oath.

Which serveth first for the confutation of that error
of the Anabaptists, who deny it to be lawful for a
Christian to swear at all, the plain contrary whereof
we have heard evidently proved out of the Scriptures.
The places of Scripture whereon they ground their
error are two, the one the saying of our blessed Sa-
viour to Matthew, Mat. v. 34-37, the other the words
of James in his epistle, James v. 12. The saying of
our Saviour in Matthew is, ' Swear not at all, neither
by heaven, for it is the throne of God,' &c. The
words of James are, ' before all things swear not,
neither by heaven nor by earth, nor by any other
oath,' &c. ; from both which places they conclude
that a Christian may not swear at all. For answer
whereunto, we must understand, 1, that not all kinds
of oaths are forbidden in these places ; 2, what kind
of oaths are there condemned. For the first, that not
all kinds of oaths are forbidden in Matthew, appeareth
by the very scope and drift of our Saviour in that
place. For what was his scope and drift there? It
appeareth by his exposition there of sundry laws, that
his meaning was not to destroy the law, for so he
saith, ver. 17, ' I come not to destroy the law and the
prophets ; ' but his meaning was to purge the law
from the corrupt glosses of the Pharisees, and to open
the true meaning of it, as he doth, first, in the law
touching murder, and then in the law touching adul-
tery, and next in the law touching swearing. The
law, then, not having simply forbidden swearing, nei-
ther cloth our Saviour simply condemn swearing.
Again, if all kinds of oaths be simply here forbidden,
and only yea and nay commanded, what shall we say
for our apostle, that contenteth not himself only with
yea and nay ? What shall we say for our Saviour
himself, that, not therewith content, saith, ■ Verily,
* Qu. ' trivial or uncertain'? — Ed.

verily, I say unto you ' ? And again, oaths being a
part of God's worship, as before we heard, if all kinds
of oaths be here forbidden a Christian, then is a part
of God's worship forbidden and condemned. Seeing,
then, thus it may appear that not all kinds of oaths
are here forbidden, let us now see what kinds of oaths
are here forbidden and condemned ; and this will
appear by a short view of the corrupt glosses which
the Pharisees added to the law touching swearing.
The law was, ' Thou shalt not forswear thyself, but
shalt perform thine oaths to the Lord.' Their gloss
was, that if any swear by the name of God, or by the
things that were immediately belonging to the service
of God, as by the gold of the temple, or the offering
on the altar, vainly or perfidiously, not performing
his oath, he offendeth ; but if he swear by any other
creature, as by heaven, or earth, or Jerusalem, or his
head, or the temple, or the altar, or any that is not
God, he offendeth not, nor is bound to perform his
oath. Our Saviour his exposition of the law against
their gloss is, that not only to swear in our common
talk by the name of God, but also to swear by any
other creature, is an offence against the law. So
that here are not forbidden oaths made in truth, in
judgment, and in righteousness, but all oaths in com-
mon talk, either by God or by any creature whatso-
ever, or by anything that is not God. Yea, but it is
said, ' Swear not at all.' True, in common talk
swear not at all, not by the name of God, for that the
law forbids, nor by any creature, although the Phari-
sees allow you, but ' let your communication be, Yea,
yea ; Nay, nay.' Nay, I add, in great and weighty
matters swear not at all, if any way you can avoid it,
and when your yea and nay may be trusted ; for what-
soever is more than yea and nay always ' cometh of
evil,' even of the devil in thee, if thou swear of a
wicked custom ; and of evil in him to whom thou
swrearest, if, having no cause to distrust thy yea and
nay, he do not trust thee, but cause thee to swear.
The like answer is to be made to that of James, who
useth the very words of our Saviour. Yea, but James
addeth, ' Swear not by heaven, nor earth, nor by any
other oath.' True, not vainly or perfidiously. So
that no oath by God or any creature, in common
talk, is lawful for any Christian ; nor in weighty and
necessary matters, if we can avoid it ; but if wTe cannot
avoid it, an oath by the name of God in truth, in
judgment, and in righteousness is lawful, the Ana-
baptists' grounds, as ye see, proving nothing to the
contrary.

The second use of our observation is, to restrain
the wicked oaths of the profane swearers of our time.
For, first, are we, when we swear, only to swear by
the name of God, and not at all by any creature, or
anything that is not God ? How, then, darest thou,
whosoever thou art, swear by the mass, by thy faith,
by thy troth, by our lady, by St George, or the like ?
Are these thy gods, whom thou hast made to serve

Ver. 8, 9.]

LFXTURE VII L

them ? or darest tliou give the worship due unto
God unto any but unto him ? Did the Lord threaten
ruin upon Israel, because they swore by their idols in
Dun and Beersheba, saying, Amos viii. 14, ' They that
swear by the sin of Samaria, and say, Thy God, 0
Dan, liveth, and the manner of Beersheba liveth, even
they shall fall, and never rise up again' '? And darest
thou swear by that idol of the mass, which was the
sin of England, and is the sin of Rome ? Did the
Lord tell Judah that her children had forsaken the
Lord, because they swore by them that were no gocls,
saying, Jer. v. 7, ' Thy children have forsaken me,
and have sworn by them that are no gods ' ? And
darest thou swear by our lady, by St George, by St
John, or St Thomas, or the like, which are no gods ?
Doest thou not see that, thus swearing, thou forsakest
God, and bringest ruin upon thyself ? Did our blessed
Saviour tell the scribes and Pharisees, saying, Mat.
xxiii. 20-22, ' Whosoever sweareth by the altar,
sweareth by it and by all things thereon ; and who-
soever sweareth by the temple, sweareth by it and him
that dwelleth therein ; and whosoever sweareth by
heaven, sweareth by the throne of God, and by him
that sitteth thereon' '? And doest thou think that, when
thou swearest by thy faith, thou swearest not by him
in whom thou believest ? or when thou swearest by
thy troth, that thou swearest not by him in whom
thou trustest ? &c. In one word, thou that commonly
swearest by anything that is not God, tell me what
thinkest thou, doest thou therein swear by God, or
no ? If so, then thou takest his name in vain, and
he will not hold thee guiltless. If no, then thou for-
sakest God, in that thou swearest by that which is no
god. And look, then, what comes upon thy swearing
by any creature or any thing that is not God.

Again, are we, when we swear, not to swear by any
•creature or any thing that is not God, but only by
the name of God, and not thereby, but only in truth,
in judgment, and in righteousness, and when things
otherwise cannot be cleared and ended ? How, then,
darest thou, 0 wretched man, in thine ordinary talk,
upon every fond and light occasion, no necessity of
God's glory or thy neighbour's good urging, swear b}r
the holy name of God and of Jesus Christ ? How
doth not thy flesh and thy spirit tremble within thee ?
How doth it not pierce thy very heart and soul to
swear by the life, by the body, by the sides, by the
wounds, by the blood of Christ Jesus ? Doest thou,
cursed wretch, hope to live by his life that swearest
by his life ? hope to be benefited by his body, that
swearest by his body ? hope to be healed by his
wounds, that swearest by his wounds ? hope to be
washed from thy sins by his blood, that swearest by
Ms blood ? Nay, thou that dost these things, dost
crucify again unto thyself the son of God. Thou art
one of them that spittest upon him, and buffetest him,
that nailest him unto the cross, that thrustest thy
spear into his side, that art accessory to the death of

that just one, and his blood shall surely be upon thee,
unless he grant thee grace unto repentance. A piti-
ful case that a man can almost come into no place,
into no company, but he shall hear such ordinary
swearing by the name of God, that every third word
almost shall be such an oath. A pitiful case that a
man cannot pass the streets, but he shall hear little
ones, that have little more than learned to speak, yet
swear wickedly by the name of God. And yet so it
is, as if our young ones had never learned to speak
till they had learned to swear, and as if the elder sort
had never spoken well till they had sworn lustily. A
great many think themselves nobody unless they can
swear it with the best, and that it is their credit to
swear stoutly. But wretched credit with men that is
got with the loss of God's favour, and better nobody
than such a swearing body. Hear the word of the
Lord by his prophet Zechariah, chap. v. 3, 4, ' This,'
saith he, ' is the curse that goeth forth over the whole
earth ; for every one that stealeth shall be cut off, as
well on this side as on that, and every one that swear-
eth,' &c. Enough, a man would think, to make the
swearer's countenance change, and his knees to smite
one against another.

Let this be enough, beloved, to warn 3'ou of this
soul-sin of swearing, and to restrain you from it.
Swear not at all in your common talk, either by God,
for then he will not hold you guiltless ; or by anything
that is not God, for then ye forsake God ; but ' let
3rour communication be, Yea, 3-ea, and Nay, nay.' Let
not your children, or your servants, or your scholars
swear by anything that is not God, lest, instead of
performing their promise in their baptism to forsake
the devil, they forsake God. Neither let them swear
by the name of God, lest by using it without reverence
and fear, they provoke him to plague them. You
must all of you know and remember that his name is
glorious and fearful, that he is a jealous God and a con-
suming fire, and therefore ye may not think or speak of
him but with reverence and humbleness, with fear and
trembling. To conclude this point, 'He that useth
much swearing,' saith the son of Sirach, Ecclus. xxiii.
11, 'shall be filled with wickedness, and the plague
shall never go from his house ; and if he swear in
vain, he shall not be innocent, but his house shall be
full of plagues. Accustom not therefore thy mouth to
swearing, nor take up for a custom the naming of the
holy One ; for as a servant which is often punished
cannot be without some scar, so he that sweareth and
nameth God continually, shall not be unpunished for
such things.' Have your faith and your troth with
God, but let 3-0111- communication be. Yea, yea, and Nay,
nay, ' for whatsoever is more than this cometh of evil.'
Pardon my dwelling on this point, being so needful to
be spoken of, and having occasion but seldom to speak
of it.

The second thing which here I note is, the thing
whereof the apostle maketh such vehement protesta?

AIRAY ON THE PHILIPPIANS.

[Chap. I.

tion, which is, his sincere love of the Philippians. He
protesteth, and taketh God to witness, that he longeth
after them all, or greatly loveth thern all from the
very heart root in Jesus Christ. AVhence I observe
how the pastor ought to be affected towards his people,
and generally one Christian towards another, and that
is thus ; the pastor ought to love his people, and one
Christian ought to love another, even with sincere
love. ' Owe nothing,' saith the apostle, Rom. xiii. 8,
'to any man, but to love one another,' which rule is
general for all Christians, and containing in it two
good instructions : the one, to fly debt, that we should
not owe anything one to another ; the other, to follow
after love, that we should love one another. And,
writing unto Timothy more particularly, he noteth the
pastor's love of his people, where he saith, 1 Tim. iv.
12, ' Be an ensample unto them that believe, in word,
in conversation, in love ;' in love, I say, that as they
see your love to be towards them, so their love may
be one towards another, even as the apostle prayeth
for the Thessalonians, 1 Thes. iii. 12, saying, ' The
Lord increase you, and make you to abound in love
one towards another, and towards all men, even as we
do towards you,' wherein his love towards them is
signified, the love which should be in the pastor
towards his flock, that as his is towards them, so theirs
might be one towards another.

But since there are so many slights in love, how
can Christians shew that they love one another, and
pastors that they love their people, even with sincere
love ? that is, our love must be a great love, so great
that if we be absent from them whom we love, we long
after them with a longing desire to see them ; that, if
we be their pastors, we may bestow some spiritual
comfort among them, and otherwise, that we may per-
form some duties of love unto them. Such was our
apostle's love to the Romans, as he witnesseth, Rom.
i. 11, where he saith, that he ' longed to see them,
that he might bestow upon them some spiritual gift to
strengthen them.' Such, also, was Epaphroditus' love
towards these Philippians, as our apostle witnesseth
in the next chapter, ver. 26 ; and such' was his own
towards them, as this place sheweth. And such, after
their example, must be the love of all pastors towards
their people, and of all Christians one towards another,
if their love be sincere. Yea, but such and so great
may be their love one towards another, as that they
greatly long and desire to see one another, and yet
their love be not hearty, but full of dissimulation.
True ; and therefore a second quality is requisite in
sincere love, namely, that it be 'without dissimulation,'
even ' from the very heart-root.' Such love our
apostle requireth in all Christians one towards another,
saying, Rom. xii. 9, ' Let love be without dissimula-
tion ;' and so the apostle Peter, saying, 1 Peter i. 22,
- Love one another with a pure heart fervently.' Such
was our apostle's love towards the Philippians, loving
and longing after them ' from the very heart-root ;'

and such must be the love of all pastors towards their
people, and of all Christians one towards another, if
their love be sincere. Yea, but yet such and so great
may be their love one towards another, as that they
long one after another, even from the very heart-root,
and yet their love be not sincere, but after the flesh,
as the manner of many carnal men and worldlings is
to love ; as we see that Shechem's heart clave unto
Dinah, Gen. xxxiii. 3. True ; and therefore yet a third
quality is requisite in sincere love, namely, that it be ' in
the Lord,' even in Christ Jesus, a spiritual, holy, and
sanctified love in Christ, and for him. Such was our
apostle's love towards the Thessalonians, as himself
witnesseth, saying, 1 Thes. ii. 7, 8, ' We were gentle
among you, even as a nurse cherisheth her children.
Thus being affectioned towards you, our goodwill was
to have dealt unto you, not the gospel of God only,
but also our own souls, because ye were dear unto us.'
And a little after he saith, ver 11, ' We exhorted you,
and comforted and besought every one of you, as a
father his children.' And such, he taketh God to
witness, his love was towards the Philippians. And
still the precepts run, to love one another in the Lord ;
and such must be the love of pastors towards their
people, and of Christians one towards another, if their
love be sincere ; they must long after them in then-
absence from them, and that from, the very heart-root,
and that in Jesus Christ.

If pastors should examine their love towards their
people, and Christians then* love one towards another,
by this rule, how much sincere love, think ye, would
there be found, either in Christians generally, or in
pastors particularly ? For such is men's love gene-
rally, that they do not greatly long after one another
to see them, if they be absent from them, at least not
from the very heart-root, or surely not in Christ Jesus.
Nay, be we absent from them, or they from us, we
care not whether we see them again or no, but to long
after them, or to love them from the very heart-root,
that we think needs not ; or if we do, it is in some
carnal or worldly respect, not for Christ Jesus his sake,
or in Christ Jesus. Nay, commonly we can satisfy
ourselves well enough with our love of one another,
as Christian enough, sincere enough, and holy enough,
though in our love there be never a one of these quali-
ties, though neither we long after them from the very
heart-root in Christ Jesus, nor long after them from
the very heart-root, nor long after them at all. And
as it is with men generally, so is it with the pastors
particularly. Too many that can be long absent from
their flocks, and yet not long after them to see them,
to bestow some spiritual gift upon them ; too many
that love not their flocks from the very heart-roots ;
too many that love their flocks only for their fleece,
but not in Christ Jesus ; but very few, like unto Aaron,
bear the names of their people before the Lord upon
their two shoulders for a remembrance, Exod. xxviii.
12 ; very few that bear, as Aaron, the names of their

Ver. 9.]

LECTURE IX.

people in a breastplate upon their heart, ver. 29, that
is, very few that have their people in their hearts, to
deal unto them not the gospel onlv, but also their own
souls, because they are clear unto them ; whereas it
should be so with all pastors. Well, ye see what love

should be, both in a pastor towards his people, and
generally in all Christians one towards another.
Think on these things, and blessed shall ye be if ye
think on them, and do them.

LECTUKE IX.

And this I pray , that your love may abound yet more and more in knowledge and in all judgment, that ye may

discern things that differ, Sc. — 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 then- 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,' &c. Before, he had said, ver. 4, that
always in all his prayers he had them in remembrance;
and now he sheweth what his prayer for them was,
and that was, ' That their love might abound,' &c.
Which 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 their 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 abound 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 effect, exhorteth
them to give all diligence hereunto, that ' their love
may abound yet more and more in knowledge,' &c.
And, indeed, this is the very main proposition and
principal exhortation of this epistle, that their love
may abound, &c. But let us a little more particularly
sift the meaning of the words in this his prayer. His
prayer, ye see, is that their love may abound, i. e. that
as a fountain which keepeth not his waters in itself,
but sends them out unto others, so their love niay not
be shut within their own bowels, but issue out unto
the good of others. And he prayeth that their love
may abound yet more and more, whereby he implieth
that their love was manifest, and that their love
abounded ; for the streams thereof had flowed unto
him, being in prison at Rome, and he prayeth that it
may ' abound yet more and more.' But how ? ' In
knowledge and in all judgment,' that their love being
founded and grounded in sound knowledge and in
sound judgment, ' they may discern things that
differed,' &c. Now, by knowledge he meaneth the
general knowledge of God's will out of his word ; and
by judgment he meaneth such an experience and sense
in themselves of spiritual things, as through which
men, expert in the word of righteousness, have their

wits or spiritual senses exercised to discern both s
and evil, as by comparing this place with that to the
Hebrews it may appear, Heb. v. 14 ; for that which
the apostle there hath, ' Strong meat belongeth to them
that are of age, which through custom have their wits
exercised to discern both good and evil,' is as if we
should read, after the phrase of our apostle here, thus,
' Strong meat belongeth to them that are of age, which
through judgment can discern both good and evil.'
So that the apostle pra}Teth that they may abound, as
in love, so in knowledge of God's will out of his word,
and in all judgment, i. e. in sound judgment, through
a feeling experience in themselves of such spiritual
things as they know by the word, whereon their love
may be grounded. And why doth he pray for their
growth and increase in these things '? Even for these
ends : 1, that they may discern things that differ one
from another, good from bad, and uncorrupt from cor-
rupt doctrine ; 2, that they may be pure from stain
or corruption in doctrine, faith, or manners ; 3, that
they may be without offence, neither slipping back
nor standing at a stay, but holding on a constant
course until the day of Christ ; 4, that the}- may be
filled with the fruits of righteousness, abounding in
every good work, which are by Jesus Christ, from
whom they have their beginning, unto the glory and
praise of God, which is their end. These were the
ends for which he prayed, that their love might abound
yet more and more in knowledge and in, &c.

So that the things principally to be noted in these
words are three. First, the apostle's action of pray-
ing— This I pray. Secondly, the things for which he
prayed, which were three: 1, then increase in love;
2, their increase in knowledge ; 3, their increase in
judgment. Thirdly, the ends wherefore he prayed
for these things unto them, which were four, as even
now we heard. Nowr, let us see what notes we may
gather hence, for our further use and instruction.

The first thing which here I note is, that the apostle
prayed for the Philippians, ' that their love might
abound yet more and more,' &C. The Philippians
abounded in love, in knowledge, and in judgment,
yet still the apostle prayed that they might abound yet
more and more in these things. Whence, 1, I
observe the continual use and necessity of prayer ;
Whatsoever graces the Lord hath bestowed on us, yet

AIRAY ON THE PHILIPPIANS.

[Chap. I.

still we have need to pray, even that we may yet
more and more abound in those very graces ; and
therefore the apostle's exhortation is, 1 Thes. v. 17,
'Pray continually,' whether ye be in adversity or in
prosperity, whether ye want or ye have, yet pray
continually. If ye want, that he may supply your
wants, and give unto you, ' which giveth unto all men
liberally, and reproacheth no man ; ' for so James
exhorteth, James i. 5, saying, ' If any man lack wis-
dom ' — which is there meant of wisdom to endure
patiently afflictions, but it is true in all graces gene-
rally, if any man lack any grace — ' let him ask of
God, wbich giveth to all men liberally, and reproacheth
no man, and it shall be given him.' So, likewise, if
ye have, yet pray continually that ye may increase
and abound ; and if ye abound, yet pray continually,
that you may abound yet more and more in tbose
graces wherein ye abound. So we see the apostle
prayed for the Thessalonians, saying, 1 Thes. iii. 12,
' The Lord increase you, and make you abound in
love one towards another, and towards all men.' In
the first chapter he had commended their diligent
love ; so that it was not for the having of that wbich
they lacked that the apostle prayed, but for their
increasing and abounding in that grace which they had.
And so here our apostle prayed for the Philrppians,
that they might abound }Tet more and more,' &c.
"What ! was it for the having of that which they lacked
that he prayed ? No. "Was it that they might abound
in that which they had ? Nor only so, but that they
might more and more abound in those graces wherein
already they abounded. And the apostle thus pray-
ing for the Thessalonians, that they might increase
and abound in that grace which already they had,
and for the Philippians, that they might increase and
abound more and more in those graces wherein already
the}- abounded, therein taught them, and in them us,
that we are to make our requests unto God in prayer
and supplication, as for the having of such graces as
we want, so that we may increase and abound in
those graces which we have, and that we may abound
still inore and more in those graces wherein already
we do abound. So that whatsoever graces we have,
still we are to pray that we may continually more and
more abound therein. And the reason why we are
continually so to pray is very plain; for, 1, such is
our weakness, through the sin that hangeth so fast on
us, that unto whatsoever measure of grace we be
grown, yet stand therein we cannot, unless he do
continually stay us and uphold us with his hand.
Let Peter witness, whose faith faileth, and he sinketh
if the Lord sustain him not and save him, Mat. xiv.
31. Paul also may witness the same, whose courage
in his bands may fail him, if, by the power of the
Spirit through the prayer of the saints, he be not
assisted, that therein he may speak boldly as he
ought, Eph. vi. 20. In regard, therefore, of our
nnableness to stand or grow without his continual

need
of

grace

to pray
we be

support and suppty, still we had
unto the Lord, whatsoever measure
grown unto. 2. In whatsoever grace we abound, yet
therein we come so far short of that perfection wherein
we should endeavour, that continually we had need to
pray that we may abound yet more and more therein.
And therefore David, that was well taught in the
Lord his statutes, yet still, Ps. cxix., prayed unto
the Lord to teach him his statutes ; and having more
understanding than all his teachers, yet still prayed
unto the Lord to give him understanding ; and taking
as great delight in the way of his testimonies, as in all
manner of riches, yet still prayeth unto the Lord that
he will incline his heart unto his testimonies. And
what was this, but his prayer that he might abound
yet more in the knowledge, and in the understanding,
and in the delight of the law of the Lord ; because,
howsoever he abounded therein, yet he came far
short of that he should ? And for the same reason it
behoveth us so to do, as we have him for an ensample.
This, then, may serve to condemn our great negli-
gence and slackness, our great coldness and faintness
generally, both in public and private prayer unto the
Lord our God. For is there so continual use and
necessity of prayer, whether we want any grace, that
we may have it, or have any grace, that we may in-
crease and abound in it, or abound in any grace, that
we may abound yet more and more in it ? How then
is it that we are so negligent and slack, so cold and
faint in prayer generally ? Unto public prayer,
wherein we pray for what we want, and for increase
in that we have, and that we may more and more
abound in that wherein we abound, how negligent and
slack are we, and how cold and faint are we therein !
Some of us come so seldom thereunto, as that there
is very little difference between us and plain recusants ;
others of us come so slowly thereunto, as that we
come, as they say it is good to come to a fray, to the
end of it ; others of us, in time of public prayer, are
occupied either in private prayers, or in reading upon
some book or other, or in talking one unto another ;
others of us either fall asleep, or are troubled with
wandering and by-thoughts, and have our minds at
home or in the fields, upon our commodities or upon
our pleasures, and rather upon everything than upon
that we should. Generally so defective and wanting
unto our duties we are herein, as if either we knew
not, or cared not, how to carry ourselves in public
prayer. And as we fail of that we ought in public,
so do we also in private prayer. For how seldom do
we, as our blessed Saviour willeth us, Mat. vi. 6,
' enter into our chambers, and shut our doors upon
us, and pray unto our Father which is in secret' ?
Can our wants press us to pray privately unto the
Lord that he will supply our wants ? Nay, seldom
we humble ourselves in private before the Lord, even
for the supply of our wants ; or if we do, our prayers
are so cold, and so faint, and so troubled with wan-

Ver. 9.]

LECTURE IX.

dering and by-thoughls, that we pray and have not,
because we pray not as we ought. Can the graces
which we have, and wherein we abound, press us to
pray privately unto the Lord that we may increase in
those graces we have, and abound yet more and more
in those wherein we abound ? Nay, here commonly
we forget ourselves, and, as if we were well and
needed no more, we pray not unto the Lord for in-
crease, but carrying ourselves like unto the Pharisee,
we think we are not as other men, and we say, De-
part from me, for I am more holy, more learned,
more wise, more sober, more modest, more patient
than thou ; and forget God, by whom we are so.
Surely not the best of us all, but we are guilty of very
man}- defects touching prayer. Let us, therefore,
hereafter use more carefulness herein than heretofore
we have done. Let us reform our negligence and
slackness in coming to public prayer. It hath the
promise (Mat. xviii. 20), that ' where two or three be
gathered together in God's name, there will he be in
the midst of them ;' and oftentimes he blesseth us
because of them that pray with us. Let us pray in
faith and waver not, and ' whatsoever we ask in prayer,
if we believe, we shall surely receive it.' Let us not
cease, but, in public and in private, pour out our
prayers unto the Lord, both for such graces as we
want, and for increase in such as we have, and that
we may abound more and more in every good grace.
Continual need we have : let us therefore, as the
apostle exhorteth, ' Pray continually ; ' even what-
soever graces we have, let us pray that we may
abound more and more therein.

The second thing which hence I observe is, that
Christians are not to stand at a stay, or to content
themselves with reasonable good beginnings ; but
whatsoever grace it is wherein they stand, they are
continually to labour that they may abound more and
more therein. Which, as this place sheweth, so farther
that of the apostle to the Hebrews, where he saith,
Heb. vi. 1, ' Therefore, leaving the doctrine of the
beginning of Christ, let us be led forward unto perfec-
tion,' where the apostle shews that we are not always
to be a-learning the principles and beginnings of reli-
gion, but as children, which at tbe first are fed with
milk, do afterwards take and digest strong meat, so
from principles in religion, we should go forward unto
perfection in religion, growing up daily more and more
in the unity of faith, and of the knowledge of the Son
of God, into a perfect man. Add hei'eunto the example
of our apostle, Philip, iii. 12, he having attained unto
a great measure of perfection, yet counted not himself
that he had attained unto it, but he followed hard after
it that he might comprehend it, and still endeavoured
himself unto that which was before ; in whose example,
as in a glass, we may see that we are not to rest in
any perfection that we can grow unto in this life, but
still we are to go forward from perfection to perfection,
and still to labour to increase and abound more and

'more in every grace wherewith we arc blessed. And
how should any man think otherwise, considering what
enemies we have which hinder our perfection '? For
can we have the devil ever seeking, like a roaring lion,
to devour us, the world laying a thousand baits to
deceive us, our own flesh, as a strong armed man,
evermore assaulting us, so that our whole lives be a
continual sharp warfare unto us, and yet hope for such
perfection in this life, that we need not strive farther'?
Nay, these continually bid us such battle, that if either
we stand or give back, we may quickly take the foil.
Still, therefore, we must hold on ; and as long as the
Lord continues our life, so long we must give all dili-
gence to abound more and more in every grace wherein
we stand.

This then scrveth to condemn the miserable corrup-
tions of our times ; for so it is with us, that a great
many of us rather go backward, and grow worse and
worse, than better and better. Many which seemed
to have begun in the spirit, make an end in the flesh;
which seemed for a time to have run well with the
Galatians, are with them drawn away with divers lusts,
which drown them in perdition. Others of us pause
at the matter, and, as if there were danger in every
step farther, we stand at a stay, and move not our foot
forward. But what do I say ? that we stand at a stay ?
Nay, indeed and in truth, we plainly go backward ; for
not to go forward in the way of Christianity, is to go
backward, and not to increase in the graces of God's
Spirit, is to decrease in them ; and therefore the judg-
ment of the Laodiceans, because they were not hot,
was as if they had been cold, even to be spewed out of
the Lord his mouth, Rev. iii. 16. Others of us can
be content to make a show of going forward, and in-
creasing in religion and piety, but it is for our advan-
tage and gain, that, under a colour of zeal and forward-
ness, we may the better compass our commodities and
bring our purpose to pass ; for we like better of the
account that gain should be godliness, than that godli-
ness should be gain, and a gain we will make of a shew
of godliness. The least number by far, is of them that
having begun well, do in their souls labour after ru r-
fection, that they may abound more and more in the
grace wherein the}7 stand. But let our care, beloved,
be to be of this number. Let us so strive after per-
fection, that we may daily grow from perfection to
perfection, till we become perfect men in Christ Jesus.
Let us continually pray with the apostles, ' Lord, in-
crease our faith,' and let us labour, by all holy in<
of hearing the word preached, and reverent use of the
blessed sacrament, to grow more and more in faith.
Let us pray with the prophet, ' Stablish the thing. 0
God, that thou hast wrought in us,' Ps. lxviii. 28 ;
and let us labour to be daily more and more grounded
and stablished in every grace that the Lord hath
wrought in us. And if already we do thus, let us
comfort ourselves in this, that we do as we ought, and
let us hold on our good course unto the end.

AIRAY ON THE PHILIPPIANS.

[Chap. T.

The third thing which here I note is, that the apostle
prayeth that their ' love might abound more and more,'
their love towards God, their love one towards another,
their love towards the poor saints and afflicted mem-
bers of Christ Jesus. Whence I observe, that in all
Christians this must be a continual care, that they
may abound always more and more in love towards
God, in love one towards another, and in love towards
the poor saints and afflicted members of Christ Jesus.
For, first, touching the love of God, how can we love
him enough who so loved us, even when we were
enemies unto him, that he sent his only- begotten Son
into the world to suffer death for us, that we might
live through him ? This was love passing the love of
women, and how should we love him that thus loved
us first ? Sure our care can never be enough, that
still we may more and more abound in love towards
him. Again, touching the love one of another, we see
how the apostle prayeth for the Thessalonians, saying,
1 Thes. iii. 12, ' The Lord increase you, and make
you to abound in love one towards another, and
towards all men.' Which his prayer for them was a
plain signification of that care which was behoveful to
be in them, namely, that they might increase and
abound daily more and more in mutual love one
towards another ; and not in them only, but in us also,
unto whose edification and instruction those things
were plainly written. Also, touching our love towards
the poor saints and afflicted members of Christ Jesus,
we see how the apostle presseth and urgeth the
Corinthians, 2 Cor. viii., and in them us, thereunto,
commending their good beginning, and exhorting them,
by the example of the Macedonians and of our blessed
Saviour, to continue, and to abound more and more
therein. But what should farther proof of this point
need than this, that love and charity towards the poor
saints is so often commanded and commended in the
holy Scriptures, and so greatly rewarded ? for the
oftener that it is commanded and commended in the
holy Scriptures, and the more that it is rewarded, the
more careful it behoveth us to be, that we abound
therein. Deut. xv. 7, 11, ' Thou shalt not harden
thine heart, nor shut thine hand from thy poor brother ;
but thou shalt open thine hand unto thy brother, to
thy needy and to thy poor in the land, saith the Lord.
Thou shalt not harden thine heart, but open thy
bowels of compassion, and be merciful, and loving,
and tender-hearted towards thy poor brother.' The
like commandment is often given in the holy Scripture.
And what a commendation was it generally unto the
churches of Macedonia, that out of their most extreme
poverty, they were so richly liberal unto the poor
afflicted saints, and particularly unto these Philippians,
that the}r communicated to our apostle in his bands !
Or what greater reward can be given unto any, than is
promised unto them that give the saints meat when
they are hungry, that give them drink when they are
thirsty, that clothe them when they are naked, that

visit them when they are sick, that relieve them when
they are in prison, &c, even a kingdom of glory ? In
a point so clear, many proofs are not needful. For
more care is not needful that we may increase and
abound more and more in faith, hope, or other grace
of the Spirit, than that we may abound more and more
in love, even in love both towards God and towards
one another, and towards the poor saints in their
affliction and misery.

Which serveth to condemn the more than key- cold
love of Christians in our days. To censure any of
you so sharply, beloved, as if ye loved not God, or at
least but with a cold love, would seem, it may be, hard.
For all of you love God, and he that thinketh other-
wise is much deceived. But tell me, do all of you
love one another ? It may be that some of you will
here yield a little. And I tell you, or rather the Holy
Ghost telleth you, that ' he that loveth not his brother,
whom he-hath seen, loveth not God, whom he hath
not seen,' 1 John iv. 20. The apostle's exhortation is,
Rom. xii. 10, ' Be affectioned to love one another with
brotherly love ; ' and again, Heb. xiii. 1, 'Let bro-
therly love continue ; ' and again, 1 Pet. iv. 8, ' Above
all things have fervent love amongst you.' But our
often brawlings, and divisions, and quarrels, and con-

tentions, and

swellings, and discords,

shew that we

have not hearkened nor obeyed then* counsel, so far
have we been from abounding more and more in love
one towards another. And if we do not love one
another as we should, judge ye, by the former place,
whether we love God as we should. ' Behold,' saith
the prophet, Ps. cxxxiii. 1, ' how good and joyful a
thing it is brethren to dwell together in unity.' Surely,
in anything we cannot be liker unto God, than if we
love one another ; for God is love, and we by love are
made God's house, wherein he liketh to dwell : ' For
he that dwelleth in love, dwelleth in God, and God in
him,' 1 John iv. 16. We have been too cold in love
one towards another, and therefore too cold in love
towards our God. Above all things, let us have fer-
vent love amongst ourselves, and so shall we be sure
that we love God indeed.

And as we have been too cold in love one towards
another, and consequently in love towards God, so
can I not much commend our love towards the poor
saints and afflicted members of Christ Jesus. I can-
not reprove you for not abounding more and more in
this love, because, as yet, you do not abound in this
love. Through a good and godly statute lately made,,
the poor saints come not now unto your doors ; but
through want of relief they faint in their houses ; inso-
much, that as the children of Israel, when then burden
was heavier, and their task greater, cried out upon
Moses and Aaron, saying, ' The Lord look upon you
and judge, for ye have made our savour to stink before
Pharaoh and his servants, in that ye have put a sword
in their hand to slay us.' So they cry out upon them
that were the means of this statute, saying, The

Ver. 9.]

LECTURE X.

Lord look upon them that have done thus unto us,
for they have made our savour to stink before our
brethren, and have put a sword in their hands to slay
us. And where is the cause of this cry ? Not in
the statute, for it is as good a statute as could be
devised, both for you and them ; but the cause is in
you. Ye are well content that they come not to your
doors as they were wont ; but there wanteth in you
a willing and ready mind to contribute to their neces-
sities, as the statute requireth. When some task or
burden should be levied upon you for their mainten-
ance, in respect of that relief which they were wont
to find at your doors, here ye draw back the shoulder,
and every man would give so little, that the statute
cannot have its intendment. And thus it is that you
have a sword to kill the poor withal ; for, by the sta-
tute, they may not come to your doors, and yet you
will not contribute to their maintenance according
unto the statute. Beloved, open the bowels of your

compassion, let your love towards the poor saints
appear, communicate to their affliction, misery, and
poverty; and as God hath given to every man, so let
him give, not grudgingly or of necessity, but willingly
and cheerfully. They are God's saints, they are
members of Christ's body, they are your brethren,
and many of them, it may be, as rich in God's favour
as the most of you, and that which ye willingly and
cheerfully now give unto them shall further * your
reckoning in the day of Christ Jesus. Be therefore
ready to give and glad to distribute, laying up in store
for yourselves a good foundation against the time to
come. Let your, love towards God, towards one
another, towards the poor saints of Christ Jesus, be
manifest unto all men, that they which see vour love
may glorify God on your behalf. So shall ye be loved
of Love itself, and live for ever where your love shall
have none end.

LECTUEE X.
In knowledge and in all judgment. — Philip. I. 9.

THE next thing which here I note is, that the
apostle prayeth that the Philippians may
abound more and more ' in knowledge,' namely, in
knowledge of God's will out of his word. Whence I
observe another continual care necessary for all Chris-
tians, and that is, that they raay abound more and
more in the knowledge of God's will out of his holy
word. ' My brethren,' saith the apostle, 1 Cor.
xiv. 20, ' be not children in understanding, but as
concerning maliciousness be children, but in under-
standing be of a ripe age.' The apostle had before
signified his own mind of praying and speaking in
strange tongues without understanding, and in a
known tongue with understanding, therein taxing
their too great admiring of strange tongues, and too
little regard of knowledge and understanding. Now,
in effect he tells them, that therein they are like unto
little children, which, if they see fair, and great, and
coloured letters in a book, are in great love with the
letters, but care not for the sense and understanding
of the words. But he exhorteth them, ' be not chil-
dren in understanding,' as if he should have said,
Children indeed care not for understanding, but it
may not be so with you ; ye were children sometimes,
and cared not for understanding, and ye were children
sometimes, and but young in understanding and know-
ledge, but ye may not be so still, but ye must grow to
be of a ripe age in understanding ; ye must increase in
knowledge as in years ye do increase. And lest they
should say that Christ would have them to be ' like
unto little children,' Mat. xviii. 3, he preventeth that,
and tells them that he would have them to be like
unto little children ' concerning maliciousness,' but

concerning knowledge and understanding he would
have them to be no children, but of a ripe age. So
that hence we see that our care is to be that we be
not children, but men of a ripe age touching under-
standing, i. e. that we may increase and grow forward
more and more in knowledge, even froni knowledge to
knowledge. To the like purpose is that of the apostle,
where he saith, Heb. vi. 1, ' Leaving the doctrine of
the beginnings of Christ, let us be led forward unto
perfection.' He had, in the end of the former chap-
ter, somewhat sharply told the Hebrews, that ' when
as concerning the time they ought to be teachers, yet
they had need to be taught the very principles of the
word of God.' Now, therefore, he doth exhort them
that they would not be still a-leaming the principles
and beginnings of religion, but that they would go
forward from perfection to perfection, and abound
more and more in knowledge. We may not then be
as idle loiterers, which spend their time and profit
not ; but as our time spent in the school of Christ doth
require of us, so must our profiting be in the know-
ledge of his will out of his word. Yea, look into our
own practice, and we shall find our own judgment to
be such. If we have children, and set them to their
books, we look that according to their time spent
thereat their profiting should be, and that they should
increase in knowledge and learning, as they grow in
years and in time spent at their book ; and if they do
not so profit, we take them from the school and set
them to some other thing. So that by our own judg-
ment, so many of us as are taught in the school of
Chi'ist, we should increase in the knowledge of Christ.
and as we spend more and more time in the school of

AIRAY ON THE PHILIPPIANS.

[Chap. I.

Christ, so should we abound more and more in the
knowledge of Christ, and if we do not so, by our own
judgments we are to be excluded as non-proficients out
of the school of Christ. And what then becomes of
us '? Nothing then to set us unto, but as it was said
to the unprofitable servant, Mat. xxv. 30, ' Cast that
unprofitable servant into utter darkness, there shall be
weeping and gnashing of teeth,' so shall it be said to
such non-proficients, Cast that non-proficient scholar
into utter darkness, there shall be weeping and gnash-
ing of teeth.

This, then, first, may teach us to beware of that
leaven of theirs that would have us nusled up in
ignorance, and bear the world in hand that ' ignorance
is the mother of devotion.' For such a brood of Satan
there is, as will tell you that the Scriptures are dark
and hard to be understood, and perilous to be read ;
that will highly commend your modesty, if ye presume
not to read the Scriptures ; that will tell you it is
enough for you to believe as the church belie veth,
though ye know not how to give account of your faith ;
that will allow well of learning nothing, and after
many years to be never the wiser ; in* a word, that
will the sooner suspect you of heresy, the more know-
ledge ye have in the Scriptures. Such are they that
would have praying, singing, reading, and all other
rites of the church done in a strange language ; that
would have us barred from the reading of the Scrip-
tures in a known tongue ; that would have none but
great clerks and divines seen in the Scriptures. But
what saith the Holy Ghost ? ' Search the Scrip-
tures,' saith our blessed Saviour, John v. 39, 'for
in them ye think to have eternal life : and they are
they which testify of me.' ' Grow,' saith Peter unto
the church, ' in grace, and in the knowledge of our
Lord and Saviour Jesus Christ,' 2 Peter iii. 18. And
our apostle, Col. iii. 16, ' Let the word of Christ dwell
in you plenteously in all wisdom ; ' and in this place
his prayer is for the church of Philippi, that they may
' abound more and more in knowledge.' Now, what
can be more contrary and repugnant unto other, than
this doctrine of the Holy Ghost unto that doctrine of
theirs ? Our blessed Saviour sets us unto the Scrip-
tures to search them ; and they would not have us to
presume to read the Scriptures. The apostle Peter
would have us to ' grow in the knowledge of our Lord
and Saviour Jesus Christ ; ' and they would not have
us look into the Scriptures, lest we fall into heresies.
Our apostle would have ' the word of Christ to dwell
in us plenteously;' and they would have us only to
believe as the church believeth, and care not though
we know not how to give account of our faith. Our
apostle would have us to ' abound more and more in
knowledge ; ' and they tell us that ignorance is the
mother of devotion. See, then, whether there be not
cause to beware of them, and to bid fie upon the
beast that speaketh so presumptuously against the
ward of God. As the apostle saith unto the Galatians,

touching the false apostles, Gal. vi. 13, ' They desire
to have you circumcised, that they might rejoice in
your flesh ; ' so I say unto you, touching these false
apostles, they desire to have you close shut up in
ignorance, that they may lead you blindfold at their
pleasures into all their devilish errors, and that they
may rejoice in their advantage by your ignorance.
Beware, therefore, of them, and hearken not unto
them, lest if ye err in your hearts, because ye know
not his ways through your ignorance in the Scriptures,
he swear, as sometimes he did unto the Israelites in
his wrath, that ye shall never enter into his rest, even
to the heavenly Canaan, whereof that earthly Canaan
was a type.

2. This may teach us to give all diligence unto the
reading, and hearing, and meditating of the holy
Scriptures, that so we may abound more and more in
all knowledge and understanding. Very lamentable
it is, beloved, to see and consider how many hundreds,
nay thousands, in this clear light of the gospel, when
the Scriptures are or may be read and known of us
all, yet are as ignorant in the Scriptures and of the
things that belong to their salvation, as when they sat
in the darkness of Egypt, when they could see no light
of the Scriptures, by reason of the strange language.
We have had many Ezras that have ' read in the
book of the law of God distinctly, and given the sense '
thereof, that the rest might understand ; many ministers
of Christ Jesus, that have read the law and the gospel
unto us every Sabbath day in our churches ; many
preachers of the gospel that have plainly opened the
Scriptures unto us, whereby we might be made wise
unto salvation, even forty years long. And have not
the Scriptures been read unto the greatest number of
us in vain ? Notwithstanding so much preaching and
teaching of the holy word of life, are we not still
ignorant, and have still need to be taught the very
beginnings of Christ, the very principles of religion ?
Have we not many masters of Israel that think them-
selves great men, like unto Nicodemus, that know not
those things, which the very babes in Christ's school
ought to know ? Have we not many leaders of the
people and masters of families, unto whose shame it
may be spoken, that they have not the knowledge of
God ? Have we not many that, if they be asked, are
not able to give an account of their faith, nor know
truth from error, religion from superstition ? The
thing is too true, and too lamentable. Beloved, hath
not the Lord our God said unto us all, Deut. vi. 6,
' These words, which I command thee this day, shall
be in thy heart : and thou shalt rehearse them con-
tinually unto thy children, and shalt talk of them,' &c;
and shall we not hearken to his voice, to do according
to all he hath commanded us ? Hath not our blessed
Saviour told us, that * this is eternal life, to know God
to be the only very God, and him whom he hath sent,
Jesus Christ,' John xvii. 3; and shall not we labour to
grow in the knowledge of God, and of our Lord Jesus

Ver. 9.]

LI-XT URE X.

Clirist ? Hath not the hoi}' prophet said, Ps. i. 2, that
1 hlessed is the man whose delight is in the law of the
Lord ; and which meditateth therein day and night'?
and shall we not give all diligence to the reading, and
hearing, and meditating of the holy Scriptures ? Nay,
let me, I beseech you, exhort you, as that godly
father* did his people, Provide you Bibles which are
the medicine of your souls ; if you will nothing else, at
least get the New Testament. In the Bible, there ye
have the whole will of your heavenly Father, there ye
shall see what legacies he hath bequeathed unto you,
and what duties he requireth of you. If the father of
our bodies had bequeathed us a great legacy by his
will, it would not be much needful to wish us get our
Father's will, and to look diligently into it, to see, if
not what he requireth of us, yet what he bequeatheth
to us ; neither would we stick at the cost for the search
of it, if we knew where to have it. And shall the
Father of our souls leave us his will, and by his will
bequeath us everlasting life, and shall we not labour
to get his will ? Shall a matter of ten shillings stay
us from the having of his will ? Shall we not search
it, and look diligently into it ? Let us, beloved, get
the book of God's law into our hand, ' and let it not
depart out of our mouths ; but let us meditate therein
day and night, that we may observe and do according
to all that is written therein,' as the Lord exhorted
Joshua, Josh. i. 8. Let us, likewise, flock as doves
unto the windows, unto the places where the word is
preached; and when we have heard, let us meditate
and confer of that we have heard. If the children of
our bodies had gone to the school, and in the space
of seven years had profited nothing, what would we
say unto them, or think of them ? Hardly enough,
no doubt. And what shall we then think of ourselves,
that in the space of forty years, are scarce yet past
our A, B, C, and have not yet attained unto any
reasonable knowledge ? Let us hereafter recompense
our former negligence with greater diligence, and let
us slack no holy means, whereby we may grow into all
holy knowledge. Let us labour to be rich in all
knowledge, and leaving the doctrine of the beginning of
Christ, let us be led forward unto perfection. Let
us henceforth be no more children, wavering and
carried about with every wind of doctrine ; but let us
grow up unto a perfect man, and unto the measure of
the age of the fulness of Christ, that we may be ' able
to comprehend with all saints, what is the breadth,
and length, and depth, and height, and to know the
love of Christ, which passeth all knowledge, that we
may be filled with all fulness of God.' By reading,
by hearing, by meditating, by praying, let your care
be to ' abound more and more in knowledge.'

The next thing which here I note is, that the apostle

prayeth for the Philippians that they may ' abound

more and more in all judgment ;' in all judgment, that

is, in sound judgment, that having their wits exercised

* Chrysostom.

through long custom, they may discern both good and
evil. So that, as he would have them to abound more
and more in knowledge, so farther, he would have t
also to abound more and more in a sound and feeling
experience of spiritual things in themselves, that they
might spiritually feel in their hearts and souls that
which they knew out of the word. Whence I observe
a further continual care necessary for all Christians,
and that is, that they may abound daily more and
more, not in knowledge only of God's will out of his
word, but in sound judgment also, through a feeling
experience in themselves of such spiritual things as
they know out of the word, that what they know out
of the word they may feel the truth of it by experience
in themselves. This care our apostle sheweth that he
had, where he saith that the thing which he esteemed
was, to ' know Christ and the virtue of his resurrec-
tion,' Philip, hi. 10. He knew the doctrine of Christ
his resurrection, and he knew this to be the virtue of
Christ his resurrection, that by it the saints of God
rise from the death of sin unto the life of righteous-
ness. But his desire farther was, that he might feel
in himself, and know by his own experience, the virtue
of Christ his resurrection, by the death of sin and the
life of righteousness in himself, that as he knew by the
word Christ his resurrection to have such a virtue, so
by experience in himself he might know Chr.'st his
resurrection to have such a virtue. And this care the
prophet exhorteth all men unto, where he saith. Ps.
xxxiv. 8, ' Taste and see how gracious the Lord is.'
Where ye may not think that the prophet Bpeaketh,
as if the gracious goodness of the Lord could be t;
on with the mouth, or seen with the eye ; but his
meaning is, that such is the gracious goodness of the
Lord unto his children, that they may have as sound
experimental knowledge thereof, as if they should t
it with their mouths or see it with their eyes. It is,
then, as if the prophet had thus said, Know ye do the
gracious goodness of the Lord, by his manifold mer-
cies ; and more, then, so ye may know it by your own
experience. Acknowledge, therefore, him to be gra-
cious, whom by your own experimental knowledge ye
do, as it were, taste and see to be gracious. As, then,
the prophet doth exhort us, and as our apostle, both
by example and exhortation, moveth us, our care should
be that, besides our knowledge out of the word,
might have a feeling knowledge of that we know out
of the word, by experience in ourselves.

This, then, should teach us to observe the men
and judgments of the Lord, to observe the proof and
experience in our daily life, of such things as we know
by the word, that so we may have not a contemplative
only, but an experimental knowledge of things in our-
selves. As, for example, the Scripture telleth us, tl at
' the poor crieth and the Lord heareth him, and savt th
him out of all his troubles,' Ps. xxxiv. 6. This we
know to be true, because we find it so in the word.
But our care should be farther to know it by a f< .ling

A1EAY ON THE PHILIPPIAXS.

[Chap. I.

experience in our own selves. We must then observe
the mercies of the Lord in hearing us when we call
upon him, and delivering us in every needful time of
trouble ; and so shall we know, not only by the word,
but by experience in our own selves, that the Lord
heareth the poor when they cry unto him, and saveth
them out of all their troubles,' ver. 7. So David,
besides this knowledge out of the word, that ' The
angel of the Lord pitcheth round about them that fear
him, and delivereth them,' had observed the truth of
it by his own experience in his deliverance out of the
paw of the lion and out of the paw of the bear, 1 Sam.
xvii. 37 ; and thereupon was bold to encounter that
great Goliah, that uncircumcised Philistine. Again,
we know tbat the gates of hell shall not prevail against
Christ his church, because the Scripture saith so,
Mat. xvi. 18. But will we so know it to be so, as if
our own senses should tell us that it were so ? Then
we must observe the storms and tempests, the perse-
cutions and troubles, the batteries and assaults, that
Satan, in his members, makes against the church, and
how the Lord bringeth all their counsels to nought,
and inaketk their devices to be nothing else but the
imagination of a vain thing. And thus in all things
we must observe, that by long experience our spiritual
senses maybe exercised to know the truth of everything
that we know out of the word. But so careless com-
monly we are, that we pass over the mercies and the
judgments of the Lord without observation at all,
whereby we might grow in all judgment and sound
experience. It may be that some of us sometimes
will desire to know somewhat out of the Scriptures
touching the sacraments, touching the resurrection,
touching faith, touching good works, &c. But what
is it ? It is only to know it there ; it is not to have
a feeling of it in our own souls. If we have the text
of Scripture for proof, we think we have knowledge
enough ; but for proof out of our own experience in
our own souls, we look not after it. But, beloved, ye
see we should have a care, as to abound in knowledge
out of the Scriptures, so in sound judgment, out of a
feeling experience in ourselves of the truth of that we
know. Let us not, therefore, lightly pass over the
things that we know out of the word, but let us labour
to increase in a feeling knowledge of them in our own
souls. Let us observe, in our daily experience, that
as it is written, so it is indeed ; that when we hear
or read such and such things out of the word, our own
souls within us may give witness unto the same, and
say, It is so indeed ; in mine own experience I find it
to be most true. Thus the apostle exhorteth, and
thus it behoveth us to do.

The next thing which here I note is, that the apostle
prayeth for the Philippians, that their ' love may
abound more and more in knowledge and in all judg-
ment,' which is, that their love might be founded and
grounded in sound knowledge and in sound judgment,
that each having help of other, and each being fur-

nished by other, they might the better ' discern things
that differ,' &c. Whence I observe yet a farther con-
tinual care necessary for all Christians, and that is,
that their love may abound in knowledge and in all
judgment. 'Though,' saith the apostle, 'I had all
knowledge, and had not love, I were nothing,' 1 Cor.
xiii. 2. So, on the other side, though we say we have
all love, and have not knowledge, it is nothing ; for
what is all our love, if it be not grounded in knowledge
and in judgment ? Then these are good when they
grow up together, and each hath help of other ; and
which of these soever grows up without other, like
Jonah's gourd, it will quickly wither. Our care, then,
must be that our love may abound in knowledge and
in all judgment. In knowledge, that we may know on
whom our love ought principally to be set ; and in all
judgment, that, knowing whom we ought to love, we
may love them whom we ought and as we ought.
' Let us do good,' saith the apostle, Gal. vi. 10, ' unto
all men, but especially unto them which are of the
household of faith.' Here we are taught whom we
ought principally to love. We are to love all men,
' but especially them that are of the household of faith,'
them that are joined unto us in the band of Chris-
tianity. And knowing that they are those whom we
ought principally to love, we are to love them in deed
and in truth ; and the more nearly that they are linked
unto us in the bands of Christianity, the more dearly
we are to love them. Otherwise, our love, if it be not
in knowledge and in all judgment, may do more harm
than good, even as we see that zeal doth without know-
ledge ; for it was in zeal, but without knowledge, that
Paul persecuted the church of God extremely and
wasted it, Gal. i. 11. And it wTas in a zeal of the law
that the Jews submitted not themselves unto the
righteousness of God ; but their zeal was not ' accord-
ing to knowledge,' as the apostle sheweth, where he
saith, Rom. x. 2, ' I bear them record that they have
the zeal of God, but not according to knowledge.' So
in our love we may do good unto those, and shew
kindness unto those to whom we ought not, if our love
be not grounded on knowledge and in all judgment.
And this was it which the apostle taxed in the Gala-
tians, chap. iv. 18, where he said, ' It is a good thing
always to love earnestly in a good thing.' That they
loved, and loved earnestly, he misliked it not ; nay,
' It is a good thing,' saith he, ' to love earnestly.'
But that their love was not in knowledge and judgment,
that he misliked. They increased in love towards
them that seduced them, and abated their love towards
him that had taught them the truth. This he mis-
liked, and therefore told them that ' it was a good
thing to love earnestly always in a ;/ood thing.' We
must love, but we must know that the thing we love
is good, that the person whom we love is good. And
therefore our love must abound in knowledge and in
judgment.

This, then, serveth to condemn our great careless-

Ver. 10.]

LECTURE XI.

ness in making choice on whom wo set our love, and
unto whom we do good and perform duties of love.
Our love should abound in knowledge out of God's
word whom to love, and in judgment to perform the
duties of love to whom we ought. But commonly we
care not where we cast our love, but as he fits our
humour, so commonly we cast our love upon him. If
he will boose and drink with us, if he will game and
play with us, if he will curse and swear with us, if he
will play the good fellow and run to the devil with us,
then we will love him, and what we can we will do for
him. Neither can it be that they should bestow their
loves better, who themselves are no better. Nay,
where better graces are, yet is there no better choice
of our love. We commonly look rather how he suits
our affections and likings whom we would love and
fancy, than how he is beautified with the graces of

God's Spirit, how well he is grounded and stablished
in the faith. And howsoever he be scarce sound in
the faith, yet if he suit our affections and likings, we
grow to more entire love with him, than with others
more to be loved. If this, beloved, have been a fault
in any of us, let us learn hereafter to reform it, and
let our love abound more and more in knowledge and
in judgment. Let us know out of the word whom we
ought to love, and unto whom we ought to do good ;
and let us love them and do good unto them. Let
neither our knowledge be without love, nor our judg-
ment without love ; neither let our love be without
knowledge or judgment. Let us abound more and
more in love, and in knowledge and in judgment ; and
let our love abound more and more in knowledge and
in all judgment.

LECTUKE XL

That ye may discern things that differ one from another ; that ye may be! pure and without offence, until the day of

Christ. — Philip. I. 10.

NOW, having spoken of the apostle's praying for
the Philippians, and of the things for which his
prayer unto God for them was, namely, for then- in-
crease in love, in knowledge, and in judgment, that
their love might abound more and more in knowledge
and in judgment, it remaineth now that we speak of
the ends wherefore the apostle prayed for the Philip-
pians' increase in these graces, set down in these words,
1 That ye may discern,' &c.

That ye may discern, &c. The first end wherefore
the apostle prayed for the Philippians, that they might
abound more and more in knowledge and in all judg-
ment, was, that they might discern things that differ
one from another ; that is, by their knowledge out of
the word, and by their judgment out of their own ex-
perience, they might discern between good and evil,
virtue and vice, false and true apostles, corrupt and
uncorrupt doctrine, and so might follow the good and
fly the bad. The same phrase of speech that is here
used, is also used in the epistle to the Romans, though
not so translated in our English Bibles there as here.
' Behold,' saith the apostle there, Rom. ii. 18, ' thou
art called a Jew, and restest in the law, and gloriest
in God, and knowest his will, and allowest the things
that are excellent.' Thus it is there translated and
read, as also some translate the phrase here in this
place, reading thus, ' That ye may allow the things
that are excellent.' But in that place to the Romans,
the reading in the margin is better than the reading
in the text, and is all one with the reading here used
in this place of our apostle. Howbeit, the matter is
not great whether reading we admit, both coming much
to one ; for whether we read thus, ' that ye may dis-
cern things that differ, ' the meaning is, that upon trial

they might allow the things that are excellent ; or thus,
' that ye may allow the things that are excellent,' the
meaning is, that upon the discerning of things that
differ, they may allow the things that are excellent.
But I follow the reading as in this place we have it.

The first thing, then, which here I note is, the end
wherefore the apostle prayed for the Philippians, that
they might abound in knowledge and in all judgment,
and it was, that thev might trv and discern things that
differed, right from wrong, ti'uth from error, religion
from superstition, &c, that, being able to put a differ-
ence between them, they might allow and follow that
which were good, that which they ought. Whence I
observe the end wherefore all Christians ought to
labour for increase in knowledge and in all judgment,
and that is, that they may discern things that differ,
good from evil, right from wrong, truth from error,
religion from superstition, Sec, that so they may be
pure, and without offence, until the day of Christ, Arc.
For, therefore are we to follow after knowledge, that
we may know what is good and what is evil, what is
truth and what is error, and may be able to try the
spirits, and to put a difference between things that differ
one from another. And therefore are we to labour
after a sound judgment, through a feeling experience
in our own souls, of the truth of those things which
we are taught out of the word ; that having our wits
exei*cised to discern both good and evil, we may be
pure, and without offence, &c. This place of our
apostle is proof pregnant enough to this purpose ;
where ye see that the apostle, in his love toward the
Philippians, prayed for them, ' that they might abound
in knowledge and in all judgment,' to this end ' that
they might discern,' &c. And wherefore is it that

AlRAY ON THE PHILIPPIANS.

[Chap. I.

now we, the ministers of Christ, and disposers of God's
secrets, do preach unto you the gospel of your salva-
tion, and labour amongst you that ye may be rich in
all knowledge, and in all judgment ? Is it not to this
end, that ye may be taught in the ways of God, that
ye may be able to try the spirits, which is the spirit
of truth, and which is the spirit of error, that ye may
be able to put a difference between good and evil, that
ye may be pure in doctrine, in life, and in manners,
that ye may be without offence until the day of Christ ?
Yes, beloved, therefore we labour amongst you and
admonish you ; therefore we shew you the whole
counsel of God ; therefore, as much as we can, we help
forward your knowledge ; therefore we call upon you
to observe, in your own experience, the truth of those
things which ye know out of the word ; yea, therefore,
as the apostle, we pray that your love may abound in
knowledge and in all judgment, that in this dotage of
the world, wherein there are so many spirits of error,
so many that walk not as they ought, because they
err in their hearts, ye may be able to try the spirits,
whether they be of God, that ye be not deceived by
them ; that ye may be able to put a difference between
things that differ one from another ; that ye may fly
the corruptions which are in the world, and be pure ;
that ye may hold a right course, and be without
offence ; that ye may deny ungodliness and worldly
lusts, and be filled with the fruits of righteousness,
&c. And if for these ends we thus do, then for these
ends also ye ought, even all of you, all that hear us,
to labour for increase in knowledge and in all judg-
ment. Reading, hearing, meditating, praying, every
holy course ye ought to use, that ye may increase and
abound in knowledge, and in all judgment, to this end,
that in such ignorance ye may be able to discern
things that differ ; that in such corruption ye may be
pure ; that in such declination ye may be without
offence until the day of Christ; and that in such
wallowing in unrighteousness, ye may be filled with
the fruits, &c.

Very justly, then, are they hence to be reproved, that,
in seeking after knowledge, even out of the Scriptures,
propose rather any other end which they should not,
than these which they should. For of those which do
vouchsafe to search the Scriptures, many there are
whose end is to pervert the Scriptures ; thence to
build the fancies of their own brain, and to beguile
unstable souls. Such are they that, seeing the chaste
spouse of Christ to lean upon the Scriptures, do, by their
corruptions of the text, their corrupt glosses upon the
text, their false conclusions from the text, labour to over-
throw the truth, and to build their own errors. Others
there are, whose end in seeking knoAvledge out of the
Scriptures is only a vain ostentation, that men may
think and speak of them as great rabbins, good ex-
pounders of the law, and very skilful in the Scriptures.
Such are they of whose knowledge the apostle speaketh,
when he saith, that ' knowledge puffeth up,' 1 Cor.

viii. 1 ; for as they regarded nothing in seeking after
knowledge but a vain ostentation, so, having attained
unto knowledge, they swell and look so big as if all
knowledge were shut up in their breasts. Others
there are, whose end is, to inform their own under-
standing, that they may not be ignorant in the law of
their God, but may know the story of the Bible, the
course and meaning of the Scriptures. Such are
they that delight themselves only with the knowledge
of the mysteries of God, but shew not any fruits of
their knowledge in a sober, honest, and godly life.
Indeed, men generally, in seeking knowledge out of
the Scriptures, aim rather at every other end, than
at that whereat they should. But we, beloved, may
not be like unto them. Here ye see wherefore we
should labour to abound more and more in knowledge
and in all judgment. Whatsoever others do, let this
be our direction Avhat we are to do. And though the
smallest number by far make the bent of their in-
crease in knowledge the informing of their under-
standings, and the reforming of their lives, yet let us
set in with this little number, and let this end stir
up our desires to increase in knowledge. Let us
labour, and let us pray that we may abound more and
more in knowledge and in all judgment, even there-
fore, ' that we may discern,' &c. Let us know that
our increase in knowledge is nothing, if it be not for
these ends, and let the desire of these ends increase
our thirsting after knowledge.

My next note is from the things themselves, where-
fore the apostle prayed, ' that they might abound more
and more in knowledge, and in all judgment ; ' whereof
the first was, ' that they might discern things that
differed ' one from another, that being able to see the
difference of things concerning either doctrine, life, or
manners, they might in each fly that which were evil,
and follow that which were good. Whence I observe
an employment necessary and behoveful for all
Christians, namely, that, ' having their wdts exercised
through long custom, they may discern good and evil ;'
that, seeing the difference between things, in all kind
of things they may choose the good, and refuse the
bad. • Try all things,' saith the apostle, 1 Thes. v.
21, doxipafyrs, ' and keep that which is good.' The
word there used is the same with this in this place of
our apostle, and it signifieth to try, to sift, to examine ;
and that which is here spoken unto the Thessalonians,
is spoken in them unto all the faithful children of
God. What is, then, the meaning of the apostle in
these words ? This ye must know, that then there
were, as still there are, pestilent and deceiving spirits
which trouble the church, and corrupt or discredit
the doctrine of the gospel ; and this also ye must
know, that then there were, as still there are, some ;
which, because of such men, wilfully reject the doctrine
of the gospel, and others which foolishly believe every
spirit that speaketh in the name of Christ. The
apostle therefore willeth them, and in them us, neither

Ver. 10.]

LECTURE XI.

wilfully to reject everything, because of some wicked
men, nor yet foolishly to admit everything that is
spoken in the name of Christ, but to try, and sift,
and examine all things by the rule of the word. And
what then ? When by trial we see and discern things
that differ one from another, he willeth us to ' keep
that which is good,' for that is the end wherefore we
are to try things. So that hence we see that it is an
employment very behoveful for us all, that we may
be able to discern things that differ one from another,
that, seeing the difference of things, we may embrace
that which is good, and avoid the contrary. The
same, also, we may see by the Holy Ghost's com-
mendation of the men of Berea, Acts xvii. 11, for
' searching the Scriptures, to see whether the things
that were spoken were so.' It was Paul that preached
unto them ; and when he preached unto them, they
turned their books, and looked diligently into the
Scriptures, to see whether in anything he differed
from the doctrine of the Holy Ghost. And this is
registered both for their commendation and our in-
struction, to admonish us, that we are to care that
wre may discern things that differ, either in doctrine
from corrupt * doctrine, or in faith from sound, or in
manners from a Christian and holy conversation.
And why ? The reason is very plain ; even that we
1 be not like to the beasts that perish,' as the prophet
speaketh of a man that is ' in honour, and hath no
understanding,' Ps. xlix. 20. For what will ye think
of such a man, that cannot discern between chaff and
wheat, dross and gold, • sour and sweet ? Will }-e
not say that he is like to the beast that perisheth ?
What, then, must ye needs say and think of that
Christian that cannot discern between truth and error,
religion and superstition, virtue and vice, good and
evil '? Any better ? Nay surely ; for these are as
wheat and chaff, gold and dross, and not to discern
between them, is not to discern between wheat and
chaff, gold and dross. If, then, we will not be like
unto the beasts that perish, our care must be, that,
out of our knowledge of the Scriptures, we may be
able to discern things that differ.

But do we thus employ our care '? Najr, thus far,
I have only said what we should do ; but what we do,
our uuableness 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, they
make him twofold more the child of hell than they
themselves are ? Why we are so easily seduced to
believe the spirits of error, and to fall from our own
stedfastness ? Is it not even hence, because we
cannot discern things that differ one from another ?
They bring unto us the fancies of their own brain, the
traditions of their own church, lies out of their own
legends, and we receive them, because we cannot dis-
* Qu ' uncorrupt ' '? — Ed.

cem them from the truth of Christ Jesus. They
come unto us in the name of Christ Jesus, but bring
with them the doctrine of devils, ' forbidding to marry,
and commanding to abstain from meats, which God
hath created to be received with thanksgiving;' and
we believe them, because we cannot try the spirits
whether they be of God, to see which is the spirit of
truth, and which is the spirit of error. For God
forbid that I should think that, if we could discern
between truth and error, religion and superstition,
any of us would follow their damnable heresies, by
whom the way of truth is evil spoken of. Again,
what is the cause why we are often deceived with the
shadows of good things ; with the semblance of things
honest, and just, and pure ; with the dim shews of
virtue, and praise, and holiness of life ? Is it not
even hence, because we cannot discern things that
differ one from another? Oftentimes we think we
run well, when we run quite a wrong course ; often-
times we count that our praise, which is indeed our
dispraise ; and a great many of us think that ' we
have Abraham to our father,' when indeed we are ' of
our father the devil.' And all hence, as I think,
because we cannot discern things that differ.

And yet, tell a great many of us that we know not
good from evil, that we cannot discern between truth
and error, right and wrong, &c, we cannot brook it,
but we disdain to be counted so simple and ignorant
that wre cannot discern things so different. But let me
but ask these questions : How is it that so commonly
we fly that which is good, and follow that which is
evil ? How is it that so easily we are drawn often-
times from the way of truth into error '? How is it
that vice, under the colour of virtue, so often doth
deceive us ? Is it not because we cannot discern
good from evil, truth from error, virtue from vice ?
Either it is so, or worse ; for either ignorantly we err,
as not able to discern between things that differ, or
wilfully we run a wrong course, as discerning well
enough things that differ, but wilfully running our-
selves on the rocks. Beloved, let us think of these
things, and let us be ashamed of it, that we cannot
discern between thing's that differ one from other. It

is enough for us that we have spent the time past
ignorantly and foolishly. Let us henceforth redeem
the time, and learn to discern things that differ. If
we consider the time that we have spent in the school
of Christ, we may well think that now we should have
so much knowledge as to discern things that differ one
from another. And if truth and error, good and evil,
&c, be unto us, as yet, as colours unto blind men,
that we cannot discern between them, we may well
think that we are blind. Let us therefore go unto
Christ Jesus in his word, that we may receive sight,
and see clearly. Let us read, and hear, and meditate
in the holy word of God, that thence we may know
' what is good and acceptable unto God.' Let us
pray, and labour by all holy means, that we may

AIRAY ON THE PHILIPPIANS.

[Chap. L

1 abound in knowledge, and in all judgment,' that we
may discern things that differ one from another.

The second thing wherefore the apostle prayed that
the Philippians ' might abound more and more in
knowledge and in all judgment,' was, that they might
be 'pure,' u\r/.mi7g, namely, from any leaven of cor-
ruption in doctrine, life, or in manners. For so the
word here used signifieth, such as are clear and free
from all mixture of corruption, as white wool never
dyed, fine flour 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 tbings that differ, corrupt from
uncorrupt 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 employment behoveful for all Christians,
namely, tbat 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 differ
one from another, and to know what in doctrine is
corrupt and uncorrupt, what in life is good and evil,
and what in manners is holy and what profane ; but
farther also it is behoveful that we be pure from what-
soever is corrupt in doctrine, from whatsoever is evil
in life, from whatsoever is unholy in manners.
' Know ye not,' saith the apostle, 1 Cor. v. 6, 7, ' that
a little leaven leaveneth the whole lump ? Purge out
therefore the old leaven, that ye may be a new lump,
as ye are unleavened. For Christ our passover is
sacrificed for us.' The apostle speaketh there of the
incestuous person, and having sharply reproved the
Corinthians' negligence in not punishing him, and
willed them to excommunicate him, he whetteth them
thereunto, saying, ' Know ye not that a little leaven,'
&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 infecteth and
poisoneth the whole congregation ? What is then to
be done ? ' Purge out therefore the old leaven, that
ye may be a new lump ; ' cut off that naughty man
from your body, that ye may be an holy congregation
unto the Lord, as ye are unleavened, as ye are called
to be holy ; ' for Christ our passover is sacrificed for
us ; ' which his exhortation, as it served for that
purpose, so did it lesson them, and in them us, that
forasmuch as a little leaven, a little 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.' Whereby the apostle implieth thus
much, that as the Jews, in the celebration of the feast

of the passover, were to put away for all that time all
leaven out of their houses, and only to eat unleavened
bread, so we, now that Christ our passover is sacri-
ficed for us, are to purge ourselves, and to cleanse the
houses of our 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 purpose 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 from all corruption in
doctrine. And in that he doubleth the caveat, saj'ing,
' Take heed, and beware,' he sheweth 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
our bodies, as of leaven out of the houses in the feast
of the passover. So that ye see how behoveful an
employment for us it is that we be pure from all cor-
ruption in doctrine, life, and manners. And the
reason is plain ; for what fellowship hath truth with
error ? or what communion hath good with evil ?
We cannot serve both God and Mammon. We must
fly that which is evil, and follow that which is good.
Halting between God and Baal will not serve ; we
must 'worship the Lord our God, and him only must
we serve.' If we be circumcised, Christ shall profit
us nothing. If there be any mixture of corruption in
us, our religion is in vain. It is but one of two,
either pure or impure. If we will not be impure, our
care must be to be pure.

Here, then, are met withal such tolerations and
indulgences, as either in policy, or upon any carnal
reason, we are wont to take and allow unto ourselves.
Whereas the apostle would have us purged of all cor-
ruption, we will allow some mixture of corruption, and
all things shall be well notwithstanding. Again, we
like not of those hot-headed fellows that precisely urge
a conformity in all things, according unto the word ;
we cannot away with those pure men that would have
us so pure, that we should not speak a word amiss, or
do 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 run at riot now and then, we must
drink, and dance, and play now and then, more than
we should ; we must pass the bounds of modesty,
honest}', and Christian duty nowT and then. And if
some of us happily will not break out into such terms,
yet we will think that sometimes we may adventure a
little upon some breach of the law ; that we may, with-

Ver. 11.]

LECTURE XTT.

out gi'eat offence, commit such and such little sins ; that
a little corruption, a little yielding unto the fashions of
the world, cannot do so much harm ; that too much
strictness and preciseness is 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 require th 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 him in love. And Christ,
our passover, is once and for ever sacrificed for us,
that henceforth we should keep the feast of the pass-
over unto the Lord for ever, so that now no leaven of
corruption at all may be found in all our houses.
Let us, therefore, take heed how we make tolerations
and indulgences unto ourselves. Let us take heed
how we suffer any leaven of corruption in the houses
of our bodies, and let us rather purge out the old
leaven, that we maybe a new lump. Let us strive as
much as possibly we can after this purity that is
required of us, and let us assure ourselves that, when
we have striven all that ever we can after this purity,
we shall be impure enough, and too much. We see
what it is that is required of us, as therefore the
apostle willeth Timothy, 1 Tim. v. 22. Let us ' keep
ourselves pure,' pure from corruption in doctrine, and
pure from corruption in life and manners, that, as our
apostle afterwards exhorteth, we may be ' blameless
and pure, and the sons of God without rebuke, in the
midst of a naughty and crooked nation.' Let our
care be, first to discern things that differ, that we
may skill what is pure, what not, either in doctrine,
life, or manners ; and then, knowing that, let us care
and study to be pure and sincere, and without all leaven
of corruption, either in doctrine, life, or manners.

The third thing wherefore the apostle prayed that
the Philippians might abound more and more in know-
ledge and in all judgment was, that they might be
without offence, i. e. that they might not stumble at
any thing, but hold on in a constant course without

stumbling, or slipping back, or standing at a stay,
until the day of Christ, when their constant persever-
ance should be rewarded. For the apostle's desire
was, 1, that they might be ' able to discern things that
differed,' what were corrupt and bad, and what were
pure and good ; 2, that being able to discern and
try all things, they might keep that which were good,
and might be ' pure ' from all leaven of corruption ;
3, that being pure from all leaven of corruption, they
might keep a constant course in their purity, ' without
stumbling,' or shrinking back, or standing at a stay ;
and for these causes he prayed that they might abound
more and more in knowledge, &c. Whence I observe
a third employment very behoveful for all Christians,
namely, that, being in a good course, they hold on
without stumbling, or standing, or shrinking ; being
pure and 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 ye 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 pure 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, we are not
to yield to any corruptions of the truth, or to let our
hold slip, but to hold fast the same unto the end. It
is for the dog to return to his own vomit, and for the sow
that was washed to return to her wallowing in the
mire ; but the man that, having ' put his hand to tho
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.

LECTUEE XII.

Filled with the fruits of righteousness, which arc by 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 * fitted with the fruits of righteous-

:>t

All? AY ON THE PHILIPP1ANS.

[Chap. I.

ness.' 2. The definition of good works, in that
they are culled ' the fruits of righteousness.' 3. The
fountain whence, or author from whom, good works,
if, indeed, they be good works, are, and that is,
1 Jesus Christ.' -1. 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 fruits of
righteousness : ' for this sheweth that the verv 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 are, 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 be 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 every good
work, to be tilled with the fruits of righteousness. '
To do good, and to have our fruit in holiness and
righteousness, is a thing much urged, and c>ften com-
manded, by the Holy Ghost in the Scriptures ; and it
is so clear a ease, that it cannot be denied or shifted,
but that we 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 filled with the fruits 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 tilled with the fruits of righteousness, that in
our whole spirit, soul, and body, throughout our
whole life, the fruits thereof may appear. ' We cease
not to pray for you,' saith the apostle to the Colos-
sians, chap. i. 9, 10, ' and to desire that ye might be
filled with knowledge of his will, in all wisdom and
spiritual understanding, that ye might walk worthy of
the Lord, and please him in all things, being fruitful
in all good works.' The words are much like to these
of our apostle ; wherein ye see, he saith he prayed
for them unto the Lord, that thev might be filled with
the knowledge of his will, in all wisdom and spiritual
understanding, to the end that they might walk
worthy of him, and please him in all things, and be
fruitful in all good works ; giving them, and in them
us, thereby to understand that we are to walk worthy
of the Lord, and therefore to please him in all things ;
that we are to please him in all things, and therefore
to be fruitful in all good works, like good trees, bring-
ing forth much fruit ' unto the glory and praise of
God.' Again, ' he that abideth in me,' saith om*
Saviour, John xv. 5, ' and I in him, the same bringeth
forth much fruit;' 'and herein,' saith he, ver. 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 we will kuow that we are branches of
the true vine Christ Jesus, we must not be 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 we must bear much fruit ; neither
is it wild grapes and fruit in the flesh that we must
bear, but we must bear much fruit in Christ Jesus,
we must be rich in the fruits of the Spirit, rich in
good works. And this was it that was commended in
that virtuous woman Tabitha, Acts is. 86, 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 kuow
that it was written for our learning, to admonish us,
that as she was, so we should be, full of good works
and alms-deeds, — of good works in general, and of
alms-deeds in particular.

But what is the reason that we should be filled with
the fruits of righteousness ? We have already heard
many reasons, as that we may ' please the Lord iu all

Ver. 11.]

LECTURE XII.

things,' for so we do please him in all things if we be
'fruitful in all good works,' Col. i. 10. Again, that
we may glorify God the Father, for ' herein is the Father
glorified if we bear much fruit,' John xv. 8. Again,
that we may know that we abide in Christ, and Christ
in us, for ' he that abideth in Christ, and Christ in
him, the same bringeth forth much fruit,' ver. 5.
Again, that there may be none unrighteousness in us,
for so shall we be free from unrighteousness, if we be
filled with the fruits of righteousness. Again, because
wc ourselves should be as good trees, ' the planting of
the Lord, trees of righteousness,' as the prophet
speaketh, Isa. lxi. 3 ; for so shall we be known to be
good trees, if we bring forth good fruit; and the more
good fruit that we bear, the better trees we shall be.
That, therefore, we may be trees of righteousness, we
should be filled with the fruits of righteousness; that
we may be the planting of the Lord, we should bring
forth much fruit in the Lord ; that we may be as trees
planted 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 bod}-,
should be full of the fruits of the Spirit, of the fruits
of repentance, of the fruits of holiness, of the fruits of
righteousness. The trees of the garden have their
seasons to bear their fruit, and in their seasons they
do not always take ; but all times are due seasons for
our bearing of fruit, and at all times our trees should
be so well taken that their tender boughs should be
laden with fruit.

Here then, first, beloved, take a caveat, to beware
of them that tell you that we make no reckoning of
good works, that all our preaching is of an idle and
dead faith, that we are afraid in our sermons to
make any mention of good works, and that when we
mention them, either we condemn them, or speak so
coldly of them as if there were no worth at all in
them. Let your own ears witness what we preach
unto you, and whether they do not most untruly slander
us that thus speak of us. "What more do we beat
upon and urge than that ye may be pure, that ye may
be without offence until the day of Christ, that ye may
be filled with the fruits of righteousness, and abound
in every good work ? Answer them, therefore, out
of 3*our own knowledge, and tell them that they are
\ of their father the devil, who is a liar, and the father
thereof.' Ye yourselves know it, and therefore may
boldly speak it.

Secondly, Let this be as a spur to prick us forward,
and to stir us up to every good work. For should
we be filled with the fruits of righteousness, and
abound in every good work ? How is it, then, that
we are so barren in good works, like unto the heath
in the wilderness, that bringeth forth no fruit that is
good. Abound in works we do, but it is in the sin-
ful works of the flesh, not in good works of the Spirit ;
and full of fruits we are, but it is of the fruits of un-
righteousness, maliciousness, cruelty, oppression, and

the like, not full of the fruits of righteousness. If
there be here and there a cluster of grapes, as in the
gathering after the vintage ; if we do some things
well, though they be nothing in comparison of the
evil that we do ; if, after we have run at riot a long
time, at length wc have some fruit in holiness ; if, in
the moderation and government of our affections and
actions, we do more savour of the Spirit than in the
common course of the world men do : then we think
well of our good works, and count ourselves such as
have well profited in the school of Christ. But to
urge us to be filled with the fruits of righteousness,
to be fruitful in all good works, to have our whole
conversation holy, to shew forth the fruits of the
Spirit in our whole spirit, soul, and body throughout
our whole life, this we cannot brook, and this is a
thing wherein the preacher may well strive with us,
but wherein he shall not prevail with us. For here
it is with us as with the young man in the gospel,
Mat. xix., who soothed up himself as if lie 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 he hung down the head, and went away sor-
rowful. So we, many of us, while it is said, Do that
which is good, let your conversation be honest, have
yovn- fruit in holiness, we comfort ourselves as having
observed these things ; but when it is said, Abound in
every good work, be ye filled throughout your whole
man and throughout your whole life with the fruits of
righteousness, then we hang down the head, and all
the exhortations in the world will not prevail thus
far with us. That the Lord shall open his hand and
fill us with plenteousness in all good things, we can
brook it very well ; but where is he that is filled with
the fruits of righteousness, to the glory and praise of
his name ? Some one Tabitha, it may be, may be
full of good works ; but with the rest it is well if they
be not as bad as the worst. Let us, beloved, now
that we know what we should be, strive unto that
which should be. Let us, as we should be, be trees
of righteousness, filled with the fruits of 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, sold, and body, let
our whole life and conversation be such as becometh
the gospel of Christ Jesus. The more fruit we bear,
the better trees wo are ; the more by our fruits we
glorify God the Father, the more sure we are that we
are branches of the true vine Christ Jesus. Let
us, therefore, give all diligence, use all holy means,
and pray that we may abound more and more in the
knowledge of God's will, that we may discern things
that differ, that we may be pure, and without offence
until the day of Christ, filled with the fruits of 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 fruit of the
tree. So that as first must be the tree and then the
fruit, so first we must be righteous, even by the 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 our faith in Christ Jesus, ' who is made of
God unto us wisdom, and righteousness, and sancti-
fication, and redemption,' is accounted unto us for
righteousness before God. First, then, we must be-
lieve in Christ Jesus, ' whom God hath set forth to
be a reconciliation through faith in his blood,' before
we can do any works acceptable unto God ; and being
justified by faith in Christ, then are our works good
and acceptable unto God. And to this our apostle
giveth testimony where he saith, Tit. i. 15, ' Unto
the pure all things are pure, but unto them that are
defiled and unbelieving, is nothing pure, but even
their minds and consciences are defiled.' In which
words, by 2mre ne nieaneth them whose hearts are
purified 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 purified by faith in Christ Jesus, not only the
things which by the law are counted unclean are
clean and pure unto us, but our works also are good
and holy ; but till our hearts be purified by faith in
Christ Jesus, neither any of the things which by the
law are counted pure are pure unto us, neither is any
work of ours good, but how good soever it be in show,
yet it is indeed abominable before God. To the like
purpose is that of the apostle, where he saith, Heb.
xi. 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 ours whatsoever should please God. So that
our works, if they be good, they are the fruits of
righteousness, even of the righteousness which is of
God through the faith of Jesus Christ ; otherwise, if
they spring not from that root, they are not good.

Here then, Jirst, learn to beware of them that tell
you that our good works are that righteousness
whereby we are justified before God. Ye see the
apostle telleth you that they are the fruits of 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 spirits of error that tell us that they
are our righteousness.

Secondly, Hence learn to beware of them that tell
you, that men not begotten in the faith of Christ
Jesus are able to do the things that are good and
pleasing unto God ; for either you must not believe
the holy apostle, or rather the Holy Ghost speaking
by the mouth of the apostle, or else you must know
that they only do the things that are good and pleas-
ing unto God that are justified by faith in Christ
Jesus ; for this the holy apostle hath said, that good
works are the fruits of rghteousness. Either, then,
our good works must spring and proceed from the
righteousness of God by faith in Christ Jesus in us,
or else they are not good ; so that they only that are
justified by faith in Christ Jesus do the things that
are good. And therefore they that tell you 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.

Thirdly, Let this teach us how to examine our
works, whether they be good or no. Are they the
fruits of righteousness ? Do they proceed from a
true and lively faith in Christ Jesus ? Is the foun-
tain pure whence they spring, and their end good
whereunto they tend ? Then be bold they are good
works. Otherwise, if there be no such warrant for
them, seem they never so good, yet they are not good.
Examine but our works according to this rule, and
surely we will not all of us be found full of good
works.

The third thing which here I note is, that the
apostle saith, that these fruits of righteousness where-
with he would have the Philippians filled, are by Jesus
Christ. Whence I observe the author of every good
work in us, and that is Christ Jesus, by the grace of
his Holy Spirit ; for, as the apostle saith, 2 Cor. iii. 5,
' we are not sufficient of ourselves, to think anything
as of ourselves, but our sufficiency is of God.' Now,
if of ourselves we be not sufficient to think a good
thought, but that must only be suggested by God's
Spirit, then how shall we be sufficient of ourselves to
do 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 fruit in due season. Right so it is not in

Ver. 12-14.]

LECTURE XIII.

man to do that is good ; but if he do that is good, it
is of God. Work of himself he may, and to work that
which is evil he is too prone of himself ; but if he
work anything that is acceptable unto God, it is wholly
by the Spirit of God. And why ? That God may be
all in all, and that he may have the glory of all.

Let this sufficiently warn us to beware of them, and
arm us against them, that would persuade us that we
are able of ourselves to do that is good, at least if we
be holpen by grace. If we think, or will, or do any-
thing tbat 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 ourselves) ;
but only of his good pleasure, that by his good Spirit
worketh it in us. This our apostle telleth us, and
this we learn from him ; and if any man preach unto
us, or teach us otherwise 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. Whatsoever 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-
lypse, Rev. v. 13, ' Praise, and honour, and glory,
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 wrought in us.

The last thing which here I note is, touching the
end of good works, which as they are by Jesus Christ,
as the author and worker of them in us, so they are
to be done to the glory and praise of his name.
Whence I observe, unto what end our works must be
done if they be good, and that is unto the glory and
praise of God. Ye know that of the apostle, 1 Cor.
x. 31, where he saith, ' Whether ye eat, or drink, 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 where unto our works
(if they be good) must be referred, must be the glory
and praise of God, that thereby he may be glorified,
both by us, and by others which see our good works.

Here then, first, we learn not to credit any that
shall tell us that any action of any unregenerate man
can be good. For what is the end of such men in
their actions ? Is it the praise and glory of God ?
Nay, it is their own praise, and the praise of men
which they seek after in all the most glorious things
that they do. But hence we learn that so our works
are good works, if they be by Jesus Christ, unto the
glory and praise of God.

Secondly, Hence we learn that the end of our good
works is not to be, that thereby we may merit heaven,
but that thereby God may be glorified. Nay, if our
works be thereby to merit heaven, they cannot be to
the glory and praise of God. For how much soever
is given to merit, so much is taken from the glory of
God. Either, therefore, we must renounce all merit,
or else whatsoever we say, our works are not to the
glory of God.

Thirdly, This teacheth us, whatsoever we do, to do
it to the honour and praise of God. Let this, 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.

LECTUKE XIII.

/ would ye understand, brethren, that the things which have come unto me, are turned rather to the further-
ing of the gospel ; so tJiat my bands in Christ are famous throughout all the judgment-hall, and in all other
places ; insomuch, that many of the brethren in the Lord are boldened through my band, mid dare more frankly
speak the word. — Philip. 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 offered, together
with such uses and instructions thence as seemed
most behoveful for us. Now, in the rest of this chap-
ter, is set down the apostle's narration. Wherein,
first, he tells them of his present state, how at this
present when he wrote 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 own 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 overmuch heaviness for his bonds, nor
therefore shrink from their good profession.

Now, touching the former part of the apostle's nar-
ration, wherein he tells them in what state his matters
now presently were, what effect the bands 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 confirmation or proof thereof, by two notable

AIRAY 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 Rome,
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. 18. The latter fruit and effect
of his persecution and imprisonment was this : that
through his bands and constancy therein, many of the
brethren were emboldened, more freely and frankly, to
profess 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 fruitfully embraced in the heai'ts of
many brethren. The amplification of this latter fruit
and effect of his bands is by way of distribution. For
of those brethren, that through his bands were 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 preached Christ not of a sincere and good mind,
he answereth that, and saith, that he rejoiceth, and
thinketh he hath good cause so to do, that Christ is
preached, be it sincerely or not sincerely, let them
look to that, but he is glad that Christ is preached,
set down 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 little more parti-
cularly examine the meaning of these words, wherein
are set down the proposition, or main point, and the
proof thereof.

/ ivould ye understood, brethren, that the things which
have come unto me. What were those? Even all
those things which befell him in his sailing towards
Rome, at his first going thither from Jerusalem, but
especially his bands in his first imprisonment at Rome.
For this ye must understand, that Paul was twice
prisoner at Rome : once in the beginning of Nero his
reign, about the second year of his reign; and again
in the latter end of his reign, about the thirteenth
year of his reign. For when, being at Jerusalem, he
was put from Claudius Lysias unto Felix, and again
from Felix unto Festus, and still the Jews hunted
after his blood, at length he was constrained to appeal
unto Caesar, unto the emperor of Rome, then Nero ;
whereupon he was sent thither, and after many perils
and dangers escaped by the sea, he came to Rome,

where he was prisoner two years at the least, Luke
testifying so much : at which time he wrote divers
epistles unto the churches which he had planted in the
east, as unto the 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 grew to be, and the Lord
having ordained that by him many of the Gentiles
should hear the gospel, unto whom it had not as yet
been preached. This, as I said, was about the 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 tyrant and persecutor, Nero.* Whatso-
ever, then, in this epistle is spoken of the apostle's
bands, ye must understand it meant of his first im-
prisonment at Rome. By the things, then, which
came unto him in this place, we must understand his
bands in his first 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 Christ,
i. e. which he sustained for Christ his sake, and the
gospel's, were famous throughout all the judgment- hall,
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 by many in all these
places. This was the first fruit of his bands ; by them
the gospel was far dispersed. Again, through his
bands, and constancy therein, many of the brethren
in the Lord, many pastors and teachers of the church,
were emboldened more frankly and freely to speak the
word, i. e. to profess and preach the gospel, than be-
fore they durst. And this was the second fruit and
effect of his bands : by them the teachers of the word
took courage to speak the word more boldly 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 by occa-
sion of his bands both the gospel was farther spread
and dispersed than before, and likewise the preachers
of the gospel more encouraged and emboldened to
preach the gospel than before. Thus much of tho
sense of the words. Now to the observations.

Here might be noted the apostle's carefulness to
* Euseb., lib. ii. cap. xxv.

Ver. 12-14.]

LECTURE XIII.

take away the scandal and offence of his bands, where-
with the Philippians might haply be troubled, and
thereat take offence. And thence might be observed
the care which pastors ought to have of taking away
whatsoever may breed any doubt, or occasion any
offence amongst 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 offence 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 imprisonment 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 afflic-
tions of the saints of Christ Jesus do rather further
than hinder the gospel, rather increase than diminish
the church. Ye know the burdens and afflictions of
the children of Israel in Egypt, the house of their
bondage under Pharaoh and the Egyptians, Exod. i.
Come, saith Pharaoh, ' let us 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
Egyptians they laid upon them all cruel burdens to
hinder the growth of the church there, but the Lord
turned that which they did rather to the increasing
than to the diminishing of the church there. Ye know
also the great danger of the three children, Shadrach,
Meshach, and Abednego, in the land of their captivity,
Dan. hi. 8, how grievously 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 fieiy furnace, ver.
20, which also was done, as the king commanded,
ver 21. So that now it was like that idolatry should
increase, and that the worship of the true God of
Israel should decrease, because of this cruel execution
upon these three children, for the maintenance of his
holy worship, and refusal to worship the image. But
lo, how the Lord turned this to the spreading and
propagation of his holy worship throughout all the

dominions of Nebuchadnezzar. For the Lord having
wrought 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
changed, nor any smell of fire' was upon them, ver.
27, both all the nobles and great princes which came
to worship the golden image were spectators of this
great wonder which the true God of Israel wrought,
and Nebuchadnezzar himself ' blessed the God of
Shadrach, Meshach, and Abednego,' ver. 28, for deliver-
ing 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 dare to speak any blasphemy against
the God of Israel, ver. 29. Thus the Lord turned
their practices and devices against his holy worship
unto the propagation of his holy worship, so that when
it seemed almost to have perished it was farther dis-
persed. And as this may be seen in Moses and the
prophets, so also it is clearly overruled in the new
testament. You know the rage of Satan, and his in-
struments against our blessed Saviour ; from his
cradle to his cross, how did they persecute him, and all
to destroy 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 despitefully was
he entreated by the high priests, the scribes, and
pharisees, and the rest of the Jews ! How was he
mocked, buffeted, spit upon, crowned with a crown of
thorns, accused, condemned, and crucified between
two thieves ! And when they had taken him and
crucified him, 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
sufferings and his wrongs were turned to the best ;
and that which they presumed would have hindered
the gospel, turned to the furthering of the gospel. Not
to trouble you with more proofs to this purpose, ye
know the persecutions and afflictions, the bands and
imprisonment, of our apostle. And when his adver-
saries had now gotten him cast into prison, they
thought that now he should be safe from preaching
any more in Christ his name ; that the rest, when
they should hear of him, should be daunted, and not
dare to preach the gospel ; and indeed that thus the
whole course of the gospel should most certainly
be hindered. But such was the Lord his providence,
that he turned their devices into the imagination of a
vain thing; and that which they thought should have
been to the hindering, he turned rather to the further-
ing of the gospel. For, as himself here witnesseth,
by occasion of his bands, both the gospel was farther
propagated, even unto the emperor's court, into all
places of the city of Rome, and into many other
countries, in all which places many thereby were

AIRAY ON THE PHILIPPIANS.

[Chap. I.

brought unto the obedience of the faitb, and of the
gospel of Christ Jesus ; and likewise thereby the
gospel took better settling, and deeper rooting in the
hearts of many of the pastors of the church, insomuch
that many of them were so far from being daunted by
his bands, that thereby they were a great deal bolder
than before, and durst more frankly and freely profess
and preach the gospel 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 hinder the gospel, rather make for than against
the increase of Christ his kingdom upon earth, rather
help than hurt 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 aholish 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,' &c. As if he should have
said : The enemies of Christ plot and practise all that
ever they can against him, and against his truth and
gospel ; but all in vain, for the God of heaven sees
them, and laughs them to scorn ; he either frustrateth
their wicked plots and practices, or turns them to his
own glory. Again, when rmen see the saints' con-
stancy in their sufferings, how little they are daunted
with the fury of their adversaries, how patiently they
suffer their bands and persecutions, how, by the
mighty power of God assisting them and strengthening
them, 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 unto 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 apostle 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 hinder 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 ?
What 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
may 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 sufferings
will make most hereunto, then will he deliver us, as he
did Daniel from the lions, the three children from the
hot fiery furnace, and our apostle from this his 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 martj'rs 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

Ver. 12-14.]

LECTURE XIII.

providence the Lord turneth all to the furthering of
the gospel. Only let 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 sufferings for Christ his sake,
and the gospel's, may acknowledge the mighty power
of God in strengthening us to endure such sufferings
for the truth's sake, and so may be won to embrace
the same truth with us. And howsoever we be bound,
yet 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 sufferings be but
as the pounding of spice, to make our smell the sweeter,
or as the pressing of the palm-tree, to spread the gospel
farther. Our enemies' main purposes shall be disap-
pointed, and the name of our great God shall be glorified.
Again, this serveth to condemn the faintness and
backsliding of many in their persecutions and troubles.
Much seed sown in stony ground ; many, that when
storms and persecutions arise because of the word, by
and by are offended. A calm sea they can, but a
storm they cannot, brook. They can well endure to
have Christ crucified preached unto them, but if
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
away, 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 my disciple. And
whosoever beareth not his cross, and cometh after me,
cannot be my disciple.' Where our blessed Saviour
tcacheth 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 our cross, whatsoever it be
that is laid upon us, we cannot be his disciples. And
withal I add, that howsoever they seemed to admire
the word, and to kiss the gospel, yet if, when the wind
bloweth and the storm ariseth, they start aside like a
broken bow, surely they were never 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
sufferings to the furtherance of the gospel. But if
they fall away, it is as if they refused to take up their
cross, and to follow Christ. And whereas their lives

should not be dear unto them unto the death for the
furthering of the gospel, their lives and livelihoods are
so dear unto them, that to save them they hinder the
gospel. Let this be our rule ; the Lord turneth the
persecutions of his saints to the furthering of the
gospel, therefore in persecutions and troubles we may
not faint or slide back.

Again, beloved, this may teach you not to doubt of
the truth, or to dislike of the professors of the truth,
because they are disgraced, persecuted, and cruelly
entreated. Ye shall not want enough that will insult
over them in their troubles, that will tell you they are
odious men, and men unto whom such sufferings and
troubles most justly do befall, and so cunningly will
labour to discredit the truth which they profess. But
be not deceived ; whatsoever of this kind can be said,
no doubt was spoken upon Paul's bands and troubles,
so to discredit the gospel which he preached. And it
cannot be but that the world should hate, and perse-
cute, and revile the children of the light, because they
love darkness better than light ; but howsoever the
world hate them, and whatsoever it practiseth against
them, the Lord shall turn all their Bufferings 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 for 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 faith,
that his bands in Christ, i. e. 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
empei-or's court and in the city of Rome, and in many
other countries ; which, as it sheweth a notable fruit
and effect 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 observe
the power of God to raise up a church unto himself
where he will, andjby what means he will : in kings'
courts, in great cities and countries where the gospel
is scant heard of, or little regarded, there he can, if
he will, even by the bands of his saints, raise up a
church unto himself; no place so profane, so far with-
out God in the world, but if he will have his name
there called upon, there it shall be called upon. Rome
at that time (it is likely) was as heathenish as now it
is superstitious. Nero 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,

AIRAY ON THE PHILIPPIANS.

[Chap. I.

had not so much as heard of Jesus, nor knew 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 by 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 staff, and the Shunamite's son not
be raised ; but if the Lord send his servant whither he
will, a church shall be raised to the honour of his name,
by what means he will, for he can do what he will,
and 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 manv or with few, so it
is all one with him to gather his church by this or
that means which pleassth him best. AVhatsoever
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 anj7 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. Na}7, 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
vexed 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 in Caesar's court, and
in sinful Rome itself.

The third thing which I note is, that the apostle
saith, that many of the brethren in the Lord were
emboldened through his bands, and durst more frankly
speak the word ; whereby he meaneth, that through
his constancy in his bands and sufferings, 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 freely ; which, as it
serveth very notably for the proof of the main point,
that the persecution of God's saints rather furthereth
than hindereth the gospel, so may it be a strong 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 we shall
stand in the time of persecution, and fear, that when
the trial shall come, we shall not quit ourselves like
men ; but let us pluck up our hearts, and be of good
comfort. When we shall see the constancy of other
of God's saints in their sufferings, then shall we also
be emboldened freely to profess the truth of Christ
Jesus ; the Lord shall turn the constancy of them in
their sufferings, for the hope of their profession, unto
our encouraging and emboldening to make a good pro-
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 xix. 39. By
whose examples, as also by the example of these here
mentioned in our apostle, ye see how the Lord, by the
sufferings of his saints, gives that boldness and courage
unto others of his children, which neither themselves
felt, nor ever any saw in them before. Let us not,
therefore, fear how we shall stand when persecution
cometh, but let us depend on the Lord, who alone
giveth strength and perseverance, and he will strengthen
us to stand.

LECTUEE XIV.

Some preach Christ even through envy and strife ; and some also of (food will. The one part preacheth Christ of
contention, and not purely, supposing to add afflictions to my bands ; but the other of love, knowing 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.

"VTOW followeth the amplification of the latter effect
_L^| 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

Ver. 15-18.]

LECTURE XIV.

-Christ,' (fa*. ; in which words the apostle sheweth that
of those brethren in the Lord which, through con-
stancy in his bands, were emboldened to preach Christ
more frankly than before, all of them did not preach
Christ with the same mind, nor upon the same motive,
nor for the samo end ; but some with a corrupt mind,
moved through envy and strife, and to the end to add
more afflictions to the apostle's bands ; and others of
a good mind, moved through love, and to the end
that with the apostle they might defend the gospel.
So that here is set down a distribution of such as
preached Christ, according to the diversity of the
minds wherewith, of the motives whereupon, and of
the ends 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, the 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, tb.3 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.
Touching their ends, the better sort preached Christ
to help the aposue 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 the 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. Which difference of preachers,
as then it did, so now it doth come to pass, through
the diversity partly of the minds wherewith they
preach, partly of the motives which cause them to
preach, and partly of the 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, the glory of God, the salvation of
your souls, and the growth of the gospel of Christ
Jesus. But in others, it is greatly to be feared that
they preach Christ of a naughty and bad mind, affect-
ing rather their own glory than the glory of God,
seeking rather their own things than the things which
are Jesus Christ's, hunting after yours rather than
you, minding anything else rather than the growth of
the 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 mean 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. Bat in others, it is ge tly
to be feared that their coming to preach Christ is
upon spiteful envy towards the faithful 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 firebrands of schisms, strifes,
and debates, to set the church on fire, or upon every
other inordinate affection rather than upon love.
Again, in some, it is very clear that the end. of their
coming to preach Christ is to glorify the Lord, to
beget children in the faith, to comfort the humbled
and afflicted soul, to build up the ruined walls of
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 Lord
would not have grieved, to cast dung in the faces of
their brethren, to add affliction unto them that already
are afflicted, and, under the name of the church, to
wound the church even with a deadly wound. I wish
indeed, even from my very heart-root, that all that
preach Christ in our church at this day were of the
better sort, and that our day might have this 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 he so preach-
eth Christ. But as I said, it may greatly be feared,
that in this our day there are such as do not so preach
Christ. For as the apostle reasoneth, 1 Cor. hi. 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 the church, ever cross-
ing and thwarting the things most behoveful for the
church, ever snarling and catching at every advantage

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. lviii. 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 pure 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-
manded to feed his sheep 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,
his church builded, and his gospel defended. If, I say,

he find these notes in himself, hereby he shall know
that he is a good minister and preacher of the word ;
otherwise if he speak not the word, but the devices of
his own brain, or speak the word coldly and fearfully,
fearing men's persons, or speak the word of a corrupt
and naughty mind, or upon an envious and contentious
humour, or to grieve the godly and hinder good things,
let him know that he is not a good minister and preacher
of the word. Let every man, therefore, that is set
apart unto this work, examine himself of these things,
and so let him judge of himself, and where 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 judgest ? 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 truth soundly, with what
mind soever, and to what end soever it is, that they
do speak the word. 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. xxiii. 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 gladly 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 affection 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
affection the minister thereof deliver it ! If Christ

Ver. 19,20.]

LECTURE XV,

crucified be preached, if the holy word of life be truly
and soundly delivered, this should so warm our hearts
and glad our souls, that other things whatsoever should
not greatly trouble us.

This then, first, serveth 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 our
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 uncorrupt 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 better 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 serveth for the reproof of them that,
not cutting themselves from us yet, cannot brook to
hear 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 sermons I see
he saith many things upon a stomach against me, with
a mind to gird me, 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 purpose
to add affliction 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 are
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 delivered.
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 sincerely.

LECTUEE XV.

For I know that this shall turn to my salvation through your prayer, and by the help of the Spirit of Jesus < Itrist,

as I fervently look for and hope that in nothing I shall be ashamed, but tJmt uitli all confidence, as always,
so now, Christ shall be magnified in my body, whether it be by life, or by death. — Philip. I. 19, 20.

NOW followeth the latter part of the apostle's
narration, wherein he tells the Philippians what
success he hoped his bands, and the practices of those
brethren which imagined mischief against him, should
have. And the sum of it is, that he certainly 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
faith 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, Christ 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 affliction to my bands, that when Nero 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 Christ, and so bring a shame on myself, or else
may be put to death ; but I know that this which they
practise against me shall, through your prayer and by
the help of God's Spirit, and according to my certain
expectation 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 body out of prison ; so that neither shall I be
put to shame for leaving the defence of the gospel,
nor put to death for standing in the defence of the
gospel. This I take to be the order and meaning ( f
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 know,' &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 be under a

AIRAY 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 hy the revelation of the Spirit,
and by warrant out of the word. What did he know ?
' 1 know,' saith he, ' that this,' — This ! What ? 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 agree. Some
think he meaneth thereby his bodily deliverance out
of pi'ison, 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,' (Surr^iav, as here it is said, and often elsewhere.
Others think he meaneth the salvation of his soul in
the day of Christ, as the word is most of all used.
But I think the apostle may be understood to speak of
both, whether we consider the opposition between SX/-\j//s
and durifgiav, or the matter of the Philippians' 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 they sup-
posed, he knoweth that this, even this their 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, &c. ; 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 constant, 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
unto his servant to help him every way against all
practices ; and thirdly, according to his fervent desire,
for so the word is translated, Rom. 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 strengthcneth his hope by his experience, Christ

should be magnified and honoured in his body, whether
he should live by preaching the gospel, or should die
by sealing it with his blood. Whereupon he signifieth
his own indifferency to either life or death, and the
conveniency of his life in respect of them ; and then
he tells them how this shall turn to his salvation in
the deliverance of his body out of prison. And thus
much for the opening of the meaning of these words
in particular, which, as ye see, is somewhat intricate
and obscure. Now let us see what notes we may
gather hence for our farther use and instruction.

The first thing which I note is in the main 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 only of his body, by deliverance out of
prison, but of his soul, because of his constancy in
the defence of the gospel. Whence I observe, what
fruit the godly may assure themselves shall follow
upon their sufferings and wrongs, even their salvation
in the day of Christ Jesus. For though the apostle
might know this some other wTay 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 sufferings and wrongs shall turn to my
salvation in the day of Christ Jesus. But how shall
they know this, or assure themselves of this ? Even
because the Holy Ghost hath said, Rom. 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 disposeth
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, wTe know that
all things, even all crosses and calamities, work to-
gether for the best unto them that love God ; so that,
if we love God, we need not shrink at all these, or any
such like, but certainly know that they shall turn to
our salvation. More plain, it may be, to this purpose
will be thought that of the apostle, where he saith,
Rom. viii. 17, ' that if we suffer with Christ, we shall
also be glorified with Christ ; ' and again, 2 Tim.
ii. 12, ' if we suffer 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 true saying, that if
we suffer with him, we shall also reign with him.
This, then, is a promise of the Lord unto his children
that love him, that if they suffer with him for his
sake and his 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
yea and amen, most certain and sure, or else the
godly may assure themselves that their sufferings and

Ver. L9, 20.]

LECTURE XV

their wrongs shall turn to their salvation in the clay of
Christ Jesns. For what hotter assurance than that
which is grounded on the Lord's promise ? Or what
plainer promises can there he than these of the apostle
in these places, or rather of the Holy Ghost by the
apostle '? And therefore the apostle saith in another
place, 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 keepe-th promise for ever, therefore the
godly may assure themselves that their sufferings and
wrongs shall turn to their salvation in the day of
Christ Jesus.

Here, then, is a notable consolation for all the
godly in Christ Jesus, against all crosses, persecutions,
and troubles whatsoever. As Christ was to suffer
many things, and so to enter into his kingdom, so
the godly in Christ Jesus are, through many 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 airy 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. 15-17,
as the Lamb himself witnesseth, ver. 14, touching
them that have ' suffered tribulation, and washed their
long robes in the blood of the Lamb.' The flesh, I
know, will suggest and say, In the meanwhile our case
is hard, 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 turn to our sal-
'vation ? Be they what they will, how great the}- 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 affliction, which is but for a
moment, causeth unto us 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 glory ; and here is both the smallness and the
shortness of our affliction, in comparison of that glory
which shall be revealed : be it never so great and heavy,
it is but small and light in comparison of that far

most excellent glory ; be 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 suffer any cross, persecu-
tion, or trouble, these things, for the time, be grievous
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 weight of glory,' seeing they shall ' turn
to our salvation,' let us be of good comfort, wh
in this kind doth befall us. And let us, as the apostle
willeth, ' run with patience the race that is set before
us, looking unto Jesus, the author and finisher of our
faith, who, for the jo}- 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
our 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 sufferings of Christ abound in us, so our consola-
tion aboundcth through Christ."

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 our
sufferings and our wrongs shall turn to our salvation,
then may we assure ourselves of our salvation. Yea,
but it will be said, "What an argument and reason is
this ! Paul might, therefore we mav ! I say it is a
good one, because, upon the same ground that he
might, we may. Yea, but he might know this by the
revelation of the Spirit, which now we are not to look
for. True ; but he might also know this out of the
holy Scripture, where the Lord hath passed his pro-
mise for this, and so we ruay ; 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, we have,
and full of distrustfulness we are oftentimes, even the
best of us ; but yet ye see that upon good ground of
God's promise, by the example of our apostle, we may
assure ourselves of our salvation, if, as the apostle
did, so wc do, belong unto Christ Jesus — at least if
we suffer persecution and trouble for his sake ; for so
far this place will go, that if we suffer persecution and
trouble for Christ his sake, then we maj- assure our-
selves of our salvation, because we may assure our-
selves that our sufferings and troubles shall turn to
our salvation. Suffer not yourselves, therefore, to be
deceived by those uncomfortable teachers of doubting,
which teach that not any man, to whom it is not re-
vealed by the Spirit in particular, can be sure of his
salvation, but only in an uncertain hope. As this
place doth shew, that such of the godly as suffer per-
secution and trouble may assure themselves that
their troubles shall turn to their salvation, and so con-

AIRAY ON THE PHILIPPIANS.

[Chap. L

sequently may assure themselves of their salvation,
so many other places do evidently convince that so
many as are in Christ Jesus may and ought to assure
themselves of their salvation. But I have divers times
heretofore spoken of this point more at large. Let us
now, therefore, proceed.

If any man, therefore, here ask, how and by what
means it could come to pass, that this the apostle's
imprisonment, and this practising against him in his
imprisonment, could turn to his salvation, himself in
the next words shews the means to be, the Philippians'
prayer, the help of God's Spirit, and his own hearty
and earnest expectation and hope : ' I know, &c,
through your prayer,' &c. Of which three, two,
namely, their prayer and his hearty expectation and
hope, were indeed means ; but the third, namely, the
Spirit of Jesus Christ, was the author, which by and
according to these means turned his sufferings and
wrongs to his salvation. Howbeit, in a general signi-
fication of means, we may say, that he knew that by
and according to these means this that he suffered,
and that they practised against him, should turn to his
salvation. Whence I observe, how, according to the
promise, the sufferings and wrongs of God's children
turn to their salvation, namely, by the help of God'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, which dwelt in him in all fulness, is given
unto the godly to help them in their troubles ; and he,
according to their faith and hope in him, if they put
their trust in him, helpeth them, and turneth their
sufferings and their wrongs 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 truth, believing in him, and putting
their trust in him. And that unto such he is near to
such purpose, even through the prayer of the saints
and of the church, may appear by the story of Peter's
imprisonment, Acts xii. 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 Spirit worketh for his children through
the prayer of the saints, and according to their faith
and hope in him. So that thus we are to resolve, all
afflictions and troubles work for the best, and turn
unto salvation. But unto whom ? and how ? Unto
such as Paul, unto the elect of God, the redeemed of
Christ, the sanctified by God's Spirit, the members of
Christ his church, by the help of the Spirit, through
the ministry and prayers of the church, and according
to their faith and hope in Christ Jesus.

First, then, here can be no hope, nor shall be any
iielp unto such as either are out of the church, or are

in the church, but not of the church. For albeit such
may have sufferings and wrongs, yet shall they not
turn to their salvation. Neither can they turn unto
salvation, because they are not for Christ his sake or
the gospel's, to which kind only the promise is made.
Nay, unto such aliens from the covenant of promise,
their 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 Christ Jesus, their sufferings and wrongs turn to
their salvation, not for any their merits, or through
the virtue of their sufferings, but through the prayers
of the saints, &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 suffer-
ings and wrongs he was more abundant than the best
that lives 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 church, and to the help of God's Spirit,
according to the faith and hope which God had wrought
in him by his Spirit, and by his example teacheth us so
to do. Nay, he utterly disclaimeth all merit of 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 are not worthy of
the glory which shall be shewed unto us.' Whence
it is plain, that because there is no proportion between
the sufferings of this life, and the reward of eternal
glory, therefore the sufferings of this life do not merit
the reward of eternal glory. Whatsoever therefore
any merit-monger shall tell you, touching the merits
of our sufferings, trust it not ; for it is not for our
merits by them that they turn to our salvation, but
' through your prayer, and by the help of the Spirit
of Jesus Christ.'

Now, to speak somewhat more in particular of the
means. First, I note, that the apostle saith, that he
knoweth that this shall turn to his salvation, through
the Philippians' prayer. AVhence I observe the power
and efficacy 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
turn to their salvation. ' The prayer of a righteous
man' saith James, chap. v. 16, ' availeth much, if it be"
fervent.' Here is a condition requisite in prayer, if it
be powerful with God, that it be fervent, and proceed
from an holy zeal ; and being such, it availeth much,
and hath great power with the Lord, as to save the
sick, to stay, or to bring rain, &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 will, and it shall be done
unto you.' And again, Mat. xxi. 22, ' Whatsoever ye
thall ask the Father in my name, he will give it you.'

Ver. 19, 20.]

LECTURE XVI.

And again, ' Whatsoever ye shall ask in prayer, if ye
believe, ye shall receive it.' From all which places I
note, that the prayers which shall have power with God,
first, thejr must he the prayers of the righteous, of
them that are engrafted into Christ, of them in whom
the word J of Christ dwelleth ; and, secondly, they
must be fervent, they must be made in Christ his
name, the}' must be made in faith ; and then, we being
such, and our prayers being such, whatsoever we shall
ask, be it for ourselves 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 requesteth the
prayers of the church for him, as Eph. vi. 18, Col.
iv. 3, 2 Thess. 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 deliverance 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 they are so powerful with God, as to bring his
blessings and graces both upon ourselves and upon
others. And this lesson is as needful as it is good,
especially in this our day, wherein there is such neglect

both of public and private prayer unto the Lord :
private prayer so rare, that if it be used by any, it
is noted by many, and they straightway censured, as
thinking themselves more holy than other men ; and
public prayer so little regarded by some, that very
seldom they are present with the congregation in
public prayer. I cannot stand of it; only I say, he
that neglecteth the means unto grace, he shall never
find grace.

Secondly, Hence I observe a duty of the church in
public prayer, which is, to pray for the afflicted
members of Christ Jesus ; for the apostle, in saying
that he knew that this should turn to his salvation
through their prayers, therein stirreth them to pray
for him. And see the points wherein the church is to
commend them in their prayers unto God : as, first,
that the Lord may turn their affliction and trouble to
their salvation ; secondly, that he will help them by
his Holy Spirit in every needful time of trouble ;
thirdly, that they may so stand in the defence of the
truth of Christ Jesus, that in nothing thev mav 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 desire the church to pray.

LECTURE XVI.

And by the help of the Holy Spirit of Jesus Christ, as I fervently too); for and hope, tltat in nothing I shall be
ashamed, but that with all confidence, as always, so now, < 'hrist .shall be magnified in my body, whether it be
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 through our prayers, and through the prayers
of the church for us, the Lord giveth his grace unto
us. And therefore the apostle saith, ' I know that
this shall turn to my salvation, through your prayers,'
not for your prayer. And to Philemon, ver. 22, ' I
trust through your prayers I shall be given unto you.'
Neither do we ever read that for our prayers, as for
the merit and worth of them, any grace is given unto
any. Neither do I build this note upon this ground,
as if because it is said through, therefore it cannot be
for our prayers. For I know that we are 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 be said, that for our prayers any grace 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.
xxi. 22, that ' whatsoever we shall ask in prayer in

his name, if we believe, we shall receive it,' and he
hath bidden us ' 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 grace
unto our prayers, he is entreated for grace 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 nay-sayer, and unto whom but
even now we have given, we love not that they should
by and by come again and beg of us. But I say it is
not so with the Lord, but of the greatest beggar he is
most entreated, and the oftener we come a-begging to
him, the more welcome we are unto him ; for he loves
to be entreated, and being entreated he promiseth to
give, and so through our prayers he gives, even for
his promise' sake, but not for our prayers' sake, for
they, when they are best, are so full of imperfections,
that they merit nothing but to be rejected. Seldom
but we are troubled with wandering by-thoughts ;
often we pray for things, and against things, without
submitting of our wills unto the Lord's will ; often
we pray not in faith towards God ; often not in love
towards our brethren, often coldly, often hypocritically ;

AIRAY ON THE PHILIPPIANS.

[Chap. L

and when not so but that our prayers might justly be
turned into sin unto us ? Causes, therefore, they
are not for which the Lord bestoweth any graces upon
us, but means only through which we receive graces
needful for us, for the promise' sake made in Christ
Jesus.

Far be it, therefore, from us to stand upon the
merit of our prayers, as if for our prayers' sake we
deserved any grace to be bestowed upon us. Let us,
as W3 ought, pour out fervent prayers unto the Lord
in faith, and in Christ his name, and assure we 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 offereth up our
prayers. Whatsoever be our state and place, let us
not slack this service, neither let us presume upon
any merit by this service. If we lift up pure hands
unto the Lord in his temple, in our houses, or in our
chambers, he will hear us, 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. Where the Spirit is called 'the
Spirit of Jesus Christ,' as because of his proceeding
from the Son, so because of his dwelling in him in all
fulness, as also because Christ sendeth him into our
hearts, and by him worketh his will in us. And thus,
also, and for these causes, I take it, he is called in
the Epistle to the Romans, chap. viii. 9, and ' the
Spirit of the Son ' in the Epistle to the Galatians,
chap. iv. 5. But, to omit rnairy things which might
here be noted upon this occasion, that the Spirit is
called the Spirit of Christ Jesus, because they are not
things specially here intended by the Spirit, the prin-
cipal thing to be noted is, that the apostle saith that
he knew that this which he suffered by his bands, and
by the practices of the wicked, should turn to his
salvation by the help of God's Spirit, by whom the
Father and the Son work in us and for us. Whence
I observe the true cause, indeed, whereby the 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, helpeth them,
and turneth their heaviness into joy, and their suffer-
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 from them that go down
to the pit. Thou hast turned my heaviness into joy :

and thou hast loosed my sackcloth, and girded me
with 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 wipeth
all tears front our eyes, and turneth our heaviness
into joy. And so Peter, Acts xii. 17, being delivered
out of prison through the prayers of the church, pro-
fessed that the Lord had brought him out of prison.
Through their prayers he was delivered, 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 our 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.' Which words
were spoken immediately to the church of Smyrna,
but so that they serve also for our use. Wherein the
godly 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 suffer. 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, first, 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 flood.' He blows the bellows
unto all the practices of the wicked. Secondly, "What
is the end wherefore we suffer affliction and trouble ?
Not for any harm unto us, but that we may be tried :
' That the trial of our faith, being more precious than
gold that perisheth, though it be tried with fire, may
be found to our praise, and honour, and glory, at the
appearing of Jesus Christ,' as the apostle Peter speak-
eth, 1 Pet. i. 7. Thirdly, What is the durance of
our afflictions ? We shall have tribulation ' ten days,'
a while, a short while; an evening doth heaviness
last, and then joy cometh in the morning. 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 glory
which shall be shewed unto us. Lastly, What is the
reward of our afflictions ? The reward which our
blessed Saviour in mercy promiseth is this, that he
will ' give unto us the crown of life.' As also James
saith, chap. i. 12, ' Blessed is the man that endureth
temptation ; for when he is tried he 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 our salvation, by the help of the

Ver. 19, 20.]

LECTURE XVI.

Lord. Sometimes in the day of trouble lie breaketh
the cords of the wicked, and delivereth us ; and some-
times he suffereth them that hate us to have their
wills over us, but suffereth us not to be tempted above
that we [are J able, but giveth the issue with tempta-
tion, that we may be able to bear it. And always so
he provideth, that in the end he turneth our troubles
to our salvation. He doth it, even he alone doth it,
and none but he can do it.

A point wherein wre will all of us seem very loath
but to be thoroughly persuaded. For, who is he
that will not seem to give full assent unto that truth
which hath been delivered, that it is the Lord that
helpeth us in our troubles, and that he tumeth them
to our best ? But tell me, I pray you, whence is it
that in the day of trouble we faint and droop, and
hang down the head ? Whence is it that when we are
persecuted, reviled, slandered, oppressed, imprisoned,
and hated of men, we sink under the burden, and are
ready to fall away from the hope of our good profes-
sion '? "Whence is it, that in the days of poverty,
sickness, or other adversity, we are oppressed with
heaviness, and hardly will be comforted ? Is it not
for that we have not yet learned this lesson, that all
this shall turn to our salvation by the help of God ?
Yes, surely, the taking out of this lesson would rid us
of all such passions when any troubles do assault us.
For how could the things cast us down which we
know should tarn to our salvation by the help of God ?
Let us now learn 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 the 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. exxi. 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 flesh,
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 shall turn to our salvation. And let this
be spoken touching the second means in particular,
that by the help of God the sufferings of the godly
shall turn to their salvation.

The next means whereof the apostle speaketh, is
the means according to which the apostle saith, this,
by the help of God, and through the Philippians'
[prayers], should turn to his salvation, and that is
according to his sure hope, ' As I heartily look for,'
&c. Where, to signify the strongncss and sure-
ness of his hope, he useth two wTords, uiroxagaBoxia
[and !X*7g], both expressing thus much, that his hope
was such that he expected the thing he hoped for, as

they that, earnestly looking for a thing, stretch out
the head to look for it. Whence I might observe
what a hope the hope of the faithful is, namely, not, a
doubtful and uncertain hope, but a strong and sure
hope, whereby they do as certainly assure themselves
of the thing they hope for, as they that, with stretched
necks, look for the thing that is by and by to follow.
But the observation hence principally to be gather* d,
Avhereinto that will follow, is this, that according to
our hope and faith in him, so doth the Lord (through
the prayers of the saints) turn our sufferings and our
wrongs to our salvation ; so that, by the help of God,
and through the prayers of the saints, our sufferings
turn to our salvation, but so that we certainly hope
that, by the help of God, through the prayers of the
saints, our sufferings shall turn to our salvation. In
us, therefore, it is required that we certainly hope
and believe in the promises of the Lord, if the pro-
mises of the Lord be made good unto us. When two
blind men came unto our blessed Saviour, and prayed
him that they might receive their sight, Mat. ix. 28, 29,
he said unto them, ' Believe ye that I am able to do
this ? And they said, Yea, Lord. Then touched he
their eyes, saying, According to your faith be it unto
you.' As here faith was required, in these bbnd men,
that they might receive their sight, so in us ail hope
is also required, that we be partakers of the Lord his
promises. Hath the Lord promised that all crosses
and calamities shall work together for the best unto
those that love him ? And do we hope that the Lord
will make good this his promise unto us ? Ac-
cording to our hope so shall it be unto us. If we
doubt not of the Lord his promises, but hope cer-
tainly in him that hath promised, then may every one
of us, in all our troubles, say with the apostle, ' I
know that this shall turn to my salvation, according
to my certain hope.' But if we doubt and distrust
the Lord, and say in our hearts, How can it be ? I
cannot conceive it, doubtless the Lord shall not help
us, the prayers of the saints shall not prevail for us,
nor shall our sufferings turn to our salvation. And
therefore we read that the faithful had always theu-
hope so strong, that they builded even their prayers
thereon, as David, wiiere he saith, Ps. xxv. 21, ' Let
mine uprightness and equity preserve me, for my hope
is in thee.' As if he should have said, According to
my hope that thou wilt preserve the just and upright
man, so, 0 Lord, preserve me. And so, very often
in the Psalms, the prophet desireth performance of the
Lord his mercies, according to his hope in him ; and
therein plainly sheweth that our hope must be surely
fixed in the Lord, if we will be partakers of his promises.
Here, then, again we are armed against that uncom-
fortable doctrine of doubting of our salvation. For
we are certainly to hope that, according to the pro-
mise of the Holy Ghost, our Bufferings and wrongs
shall turn to our salvation, by the help of God, through
the prayers of the saints. And are we to know that,

AIRAY ON THE PHIL1PPIANS.

[Chap. I.

according to our hope, the promise of the Lord touch-
ing this thing shall be made good unto us ? So here
we are taught. How, then, are we to doubt of our sal-
vation, and not otherwise to know it than uncertainly ?
Hope, say they, we may to be saved, but certainly
assure ourselves of our salvation we cannot. Is, then,
hope any prejudice unto certainty ? Doth not the
apostle say, Heb. vi. 19, that ' hope is as an anchor of
the soul, both sure and stedfast,' whereby we may
lay so sure hold on the promises of God in Christ
Jesus, that we may certainly assure ourselves of our
salvation ? Again, doth not the apostle say, Rom.
v. 4, that ' hope maketh not ashamed' ? i. e. deceiveth
not him that hopeth, because, as the child of God
hopeth, so he findeth. And doth not our apostle
here in some sort describe hope to be even a certain
and earnest expectation of that we hope for, according
whereunto it is certainly done unto us ? And, not-
withstanding all this, may we hope, but not be sure,
to be saved ? Indeed, if our hope were only un-
certain as theirs is, then were we to doubt as the}' do.
But our hope is certain, being grounded on God's
promises, and therefore we so hope that we are sure
to be saved. Thus, then, I reason from this point of
hope, we may certainly hope to be saved, therefore
we may assure ourselves of our salvation.

Again, this may teach us not to be secure upon the
Lord his promises. He promiseth, and he perform -
eth. What then ? May we sit us down and say,
As he hath promised so shall it be done, howsoever
matters stand with us ? Nay, beloved, let us not
deceive ourselves. In ourselves there must be such
graces as are required of us, or else the promises do
not belong unto us, nor shall ever do us any good ;
yea, and either he must give those graces which are
required of us, or else we can never have them ; as
in this place the promise is that our affliction, if we
belong unto Christ, shall turn to our salvation. But
how ? According to our faith and hope. Either
these graces must be in us, or else that promise be-
longeth not to us. And how shall we have these
graces, unless he which requireth them give them ?
So, therefore, in all things let us build upon the Lord
his promises, that we look unto the things required of
us to be partakers of the promises. And look what
means he hath ordained for the working of those
things in us by his Holy Spirit ; let us in all fear and
reverence use those means, and pray unto the Lord
to sanctify them.

Now, to go forward, what was it that the apostle
so heartily looked for and hoped ? That is set down,
1, negatively; 2, affirmatively. 1. That in nothing
he should be ashamed. 2. That with all confidence,
&c. In which points standeth one part of the salva-
tion whereunto he knew his sufferings should turn by
and according to those means already mentioned.
For how should his sufferings turn to his salvation
by those means ? Thus : he hoped that thus it

should come to pass, that in nothing pertaining to
the defence of the gospel he should be ashamed, but
that ' with all confidence,' &c.

The first thing which here I note is, that the
apostle saith, that he hopeth that in nothing he shall
be ashamed, i. e. that shame shall never befall him
for leaving the defence of the gospel. Whence I
observe, both that it is a shame to leave the defence
of the gospel, and that a godly care in this behalf is
needful in every Christian, that this shame may never
befall him ; which care, and regard of which shame,
how little it is reckoned of in these our da}Ts, doth
too much appear by the number of shameless apos-
tates and backsliders, which, hearkening unto the
serpent, eat of the forbidden fruit, which, opening
their ears to that enchanting whore, drink themselves
drunk with the cup of her fornications, and forsake
the truth of Christ Jesus. But let us hearken to the
apostle, and ' let us hold fast the profession of our
hope,' Heb. x. 23. Do we hope in Jesus Christ?
Do we hope that in nothing touching the profession
of the truth of Christ Jesus we shall be ashamed ?
Let us hold fast this hope, and let us pray, that this
hope may continually be confirmed in us, and that
according to this hope we may stand fast until the
day of Christ Jesus.

The second thing which I note is, that the apostle
saith that he hopeth that, with all confidence and
liberty to speak in the defence of the gospel, Christ
shall be magnified and honoured in his bodv, whether
it be by life, that he live and preach the gospel, or by
death, that he be put to death, and seal the gospel
with his blood. Whence I observe another godly
care needful in every Christian, which is that God
may be glorified in him whether he live or die.
' Glorify God, 'saith the apostle, 1 Cor. vi. 20, 'in your
body, and in your spirit, for they are God's.' Where
the apostle, by wajT of exhortation, commendeth this
duty unto every one of us, that we glorify God both
in our bodies and in our spirits, by conforming our
whole man in all obedience unto his will. And why ?
for both our bodies and our spirits they are God's,
and they are bought for a price by him that hath died
for both, that we should not henceforth in either live
unto ourselves, but in both unto his glory, which died
for us, and rose again.

And let this be enough to warn us to beware of
dishonouring God in our bodies, or in our souls, either
by shrinking from a good profession, or by giving our
members weapons of unrighteousness, unto any kind
of sin, to serve it in the lusts thereof. Neither let us
be so besotted as to think that we are not as well to
be sanctified in our bodies as in our souls ; or that
God is not as well to be glorified in our bodies as in
our souls ; but let us know that we are to be sancti-
fied throughout, in our spirit, and soul, and body, and
that God is to be glorified in our whole spirit, and
soul and body. Let this, therefore, be our care, that

Ver. 21.]

LECTURE XVII.

God at all be not dishonoured by us, but that in our
whole man he may be honoured.

The last thing which here I note is, how the
apostle was confirmed and strengthened in these his
hopes, and that was by his own experience, for he
hoped that 'as always, so now.' Whence I observe
how the hope of a Christian is nourished and in-
creased. It is begun and grounded upon God's pro-
mises made in Christ Jesus, but it is strengthened
and increased by observation of the Lord his goodness
towards us in our own experience. So our apostle
also witnesseth, Rom. v. 4. where he saith, that ' tri-

bulation bringeth furth patience, and patience experi-
ence, and experience hope,' i.e. experience of the Lord
his help in troubles, confirmeth and strengthened our
hope in the Lord. Ye know the saying of David,
1 Sam. xvii. 37, ' The Lord,' said he, ' that delivered
me out of the paw of the lion, and out of the paw of
the bear, he will deliver me out of the hand of this
Philistine.' This should teach us to observe the
mercies of the Lord towards us, and not to suffer
them to slip out of our mind, and thus to reason with
ourselves, as always the Lord hath been good to us, so
now he will.

LECTUKE XVII.

For Christ is to me both in life and in death advantage. — Philip. I. 21,

NOW, then, that the apostle hath signified his hope
that Christ should be magnified in his body, and
had added, ' -whether it were by life or by death,' im-
plying that it was all one to him, so that Christ were
magnified in his body, whether it were by life or by
death, he yieldeth a reason thereof, saying, ' For
Christ is to me,' &c, as if he should have said, I
heartily look for and hope that Christ shall be magni-
fied in my body, whether it be by life or by death ;
and so that Christ be magnified in my body, whether
it be by life, or by death, all is one to me, ' for Christ
is to me,' &c. i. e. whether I live or die, Christ is to
me advantage. If I live, and Christ be magnified in
my body by preaching the gospel, and walking in his
ways, herein I count I have great gam and advantage ;
and if I die now in my bands, and Christ be magnified
in my body by my constancy in the defence of the
gospel, and in suffering for the gospel's sake, herein
also I count I have great gain and advantage ; so that
if Christ be magnified in my body, it is all one to me
whether it be by life or by death, because whichso-
ever fall, Christ and his glory is the thing which I
count my vantage and gain. His glory by me is my
glory ; the increase of his kingdom by me is the crown
of my rejoicing; the honour of his name by me,
whether it be by my life or by my death, is to me in
mine account a great gain. Thus, then, I resolve the
apostle's reason ; Christ and his glory is to me of that
reckoning and regard, that whether he be glorified in
my life or in my death, I count it a great gain unto
me ; therefore it is all one to me whether he be glori-
fied in my body by my life or by my death. This
sense and meaning of these words I follow, both be-
cause, being a reason of the former words, it thus best
concludeth them in my judgment, as also because the
words themselves in the original may very well carry
this meaning, if we understand an ellipsis of the word
xarcc, which is not unusual.

Neither is this meaning of these words unsorting
with the words that follow. For having said that

Christ and his glory was unto him, and in his account,
as well in death as in life, even both in death and in
life, an advantage and gain, upon that occasion, by
a little digression, he first inoveth the doubt whether
were better for him to choose life or death, if he
should choose the one, ver. 22; and secondly answereth
that he knoweth not what to choose, but in this choice
is in a strait betwixt two ; and thirdly, setteth down
the reasons why the choice is so hard, as 1, in respect
of himself it were better for him to choose death, ver.
23, and 2, in respect of them it were better that he
choose life, ver. 24. Here is then the strait, whether
for his own greater good he were now to choose death,
or for their greater good he were to choose longer
life. This I take to be the order and meaning of
these words generally thus far. 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 reason
wherefore the apostle was so indifferent either unto
life or death, whichsoever God might be glorified by ;
and it was because whether he lived or died, if by
either death or life he might gain glory unto Christ,
unto him did accrue vantage enough. Whence I ob-
serve, how a Christian becometh indifferent unto
either life or death, and that is thus : if Christ be unto
him both in life and in death advantage, if he seek no
other gain but this, that Christ may be glorified in his
body, then he is indifferent unto whatsoever it is
whereby Christ may be glorified, be it life or death.
This was it that made those three children mentioned
in Daniel so indifferent either unto life or death. Dan.
iii. 16-18. For when Nebuchadnezzar had called
them, and had thundered out cruel threatenings
against them, if they should not worship the golden
image that he had" set up, they said unto him, ' 0
Nebuchadnezzar, we are not careful to answer thee in
this matter. Behold, our God whom we serve is able
to deliver us from the hot fiery furnace,' _ &c. In
which then- answer they plainly shew that it was not

7-i

AT RAY ON THE PHILIPPIANS.

[Chap. I.

life or death that they stood upon, hut it was the
glory of their God. If God should deliver them from
death to his farther glory by their life, they were
willing to live ; and again, if he should deliver them
up unto death to his further glory by their death,
they were also willing to die. Life and death was in-
different to them, by whethersoever God would be
glorified in them, because the glory of God was all
that they sought in life or in death. The same is to
be said of all those godly martyrs that are dead in the
Lord for the testimony of a good conscience, and for
the defence of the truth of Christ Jesus to the
shedding of their blood. They were willing, no doubt,
to have lived, and they were willing also to die, even
very indifferent unto either life or death. And how
so that they were indifferent unto either '? Because,
if God were glorified in them, whether it were by life
or by death, that was comfort enough, joy enough,
and gain enough unto them. If they might gain glory
unto God thereby, come death or come life, either was
welcome unto them. And in so many of God's chil-
dren, as there is this indifferencv unto either life or
death, thus it cometh to pass because of the advan-
tage which they reckon upon by God's glory, because,
as either life or death makes for God's glory, so they
embrace either ; life, if thereby God may be more glori-
fied ; and death, if thereby God may be more glorified.
Let this, then, teach us, even so many of us as feel
not in ourselves this indifferencv unto either life or
death, to look into the cause why it is that we are
not indifferent unto either. And surely, if we be not
too partially affected towards ourselves, we shall find
that it is, because this is the least reckoning with us,
that Christ be glorified in our bodies. The pleasures
and sorrows of life, and the terrors of death, these be
the things that so affect us, that we are not indifferent
unto either, but so heart- set on the one, that we can-
not brook to hear of the other. ' If,' as Job speaketh,
chap. xxi. 8-10, ' our seed be stablished in our sight
with us, and our generation before our eyes ; if our
houses be peaceable without fear, and the rod of God
be not upon us ; if our bullocks gender and fail not,
and our cow calve, and cast not her calf ; ' if we spend
our days in wealth, and have all things at our desire,
then do we so doat upon these things, that we say
with the fool in the gospel, Luke xii. 19, ' Soul, thou
hast much goods laid up in store for many years ;
live at ease, eat, drink, and take thy pastime.' And
such a reckoning we make upon the honours, and
pleasures, and commodities of this life, that we could
be content to live with them ever, but cannot abide to
depart from them. Again, if the rod of the Lord be
upon us, and his countenance seem to be turned away
from us ; if we be troubled on every side with fightings
without, and terrors within ; if we be crossed in our
substance and goods, in our wife and children, or in
our own bodies ; if we be in trouble, sorrow, need,
sickness, or other adversity ; if we be tried by mock-

ings and scornings, by bonds and imprisonment :
then, on the other side, we are so daunted with those
things, that we are weary of our lives, and with Job,
in his extremity, chap. iii. 11, 12, vi. 9, vii. 15, we
cry out and say, ' Why died I not in the birth ? or
why died I not when I came out of the womb ? why
did the knees prevent me ? and why did I suck the
breast ? Oh that God would destroy me ; that he
would let his hand go and cut me off ! My soul
chooseth rather to be strangled, and to die, than to
be in my bones.' Yea, and many times like unto
Ahithophel and Judas, we become our own butchers.
One sort can hear of nothing but life, and another
sort wish nothing but death ; very few of us that are
indifferently affected to either life or death, and all
because we mind earthly things. The preferments,
and pleasures, and commodities of this life, they are
our advantage and gain. If our desires be filled with
them, then we are nothing indifferent unto death, but
all our delight is set on life. But if we lack them,
and instead thereof have our drink mingled with
weeping, then are we nothing indifferent unto life, but
all our desire is of death, and would God we were
dead ! would God we were dead ! As for the glory
of God, it never comes into our thoughts, neither do
we ever make account of life, or of death, as they do
make for the glory of the Lord ; for if we did, then
would we be indifferent unto either, as either should
make for the glory of the Lord, and not run upon the
one as carnal respects, or terrors of death should
move us.

Well, now that we know these things, let us think
of these things. Let us not set our hearts on life for
the love of any earthly thing whatsoever, neither let
us wish death for anything of this life which we want,
or for any cross of this life which we sutler ; but let
us be indifferent unto either, as either may make for
the glory of Christ Jesus. Let the glory of Christ
Jesus be all the vantage and gain that we make reckon-
ing upon either in life or in death, and let it be such
a vantage and gain unto us if he be glorified in us,
that we make no reckoning of it, whether it be by our
life or by our death, so that he be glorified in us.
Let his glory be our glory, his kingdom our kingdom,
and so let life or death be welcome unto us, as thereby
glory is gained unto Christ Jesus. Let us set this
down with ourselves, to glorify Christ Jesus in our
mortal bodies, and let us not care whether it be by
life or by death, and that upon this reckoning, that
' Christ is unto us, in life and death, advantage.'

Now, to descend unto the particulars, the second
thing which here I note is, that the apostle saitb, that
' Christ is unto him in life advantage.' Whereby he
meaneth, that if he live, and through life glorify God
in his body by preaching the gospel of Christ .1 rsns,
and walking in his ways, even this glorifying of Christ
in his body by his life is unto him advantage, even
such an advantage as that this only he counteth his

Ver. 21.]

LECTURE XVI I.

life, if he glorify God in this life. 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. Whereupon
it is that the prophets so often remember us that we
were created, formed, and made for the Lord his glory,
Isa. xliii. 7 ; that our blessed Saviour exhorteth us,
saying, Mat. v. 1G, ' Let your 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 us, saying, 1 Cor. x. 31,
' Whether ye eat, or drink, or whatsoever ye do, do
all to the glory 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 glory of God, even that he ma}r 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
glory of God, that he might shew his glory in us, and
that we again might glorify him in the land of the
living ; secondly, we are not our own, but we are
bought for a price, and, therefore, as the apostle
maketh the argument, 1 Cor. vi. 20, we must glorify
God, even him whose we are, in our bodies and in our
spirits ; henceforth we must not live unto ourselves,
but unto him and his gloiw, ' that died for our sins,
and rose again for our justification.' God's glory, that
must be the bent of our whole life, and the vantage
that we must seek while we are at home in the body.
Now, if ye ask how we are to glorify God in our
life, I answer, by walking faithfully in the ways of our
calling, whatsoever our calling be ; by keeping our
vessels holy unto the Lord, and pure from all filthi-
ness of corruption ; by conforming our wills in all
obedience unto his will, and by living soberly, and
righteously, and godly in this present world. All
which our apostle comprehendeth in a ' conversation
which becometh the gospel of Christ ; ' and Peter,
1 Pet. ii. 12, in an honest conversation, where he
saith, ' 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 us, 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 life, that in nothing the Lord be
dishonoured by us. For, if the glory of God should
be unto us the greatest gain of our life, while we live

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 we
in nothing dishonour our God throughout our whole
life ? If every man should but look how faithfully he
walketh in the ways of his calling, the minister, the
lawyer, the physician, the soldier, the tradi Bman, the
merchant, the countryman, how careful each of them
in their calling are, that God may be glorifii d by
them ; if every man shall but look how watchful he is
over his own body, that it be not defiled with the cor-
ruptions which are in the world through lust, what a
conscience he maketh of all his ways, that they be
framed in all obedience unto God"s will, and how
desirous he is to lead a sober, a righteous, and a go lly
life in this present world ; if, I say, every man shall
but look into himself, and search, and see how the
case standeth with him touching each of these things,
each man shall find in himself so many things 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 truth, that whom in our whole life by all
means we should glorify, against him our whole life is
a continual rebellion. For what sin is it whereof, if
we duly examine ourselves, we may not find ourselves
guilty ? Look unto the first table. Do we not trust
unto uncertain riches, and give much honour to others
which is due unto God alone, and so make other
unto ourselves besides him ? Do not many 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 abase
the name of God in perjuries, in blasphemous oaths,
in speaking of him lightly and unreverently, and so
take his name in vain '? Do we not profane the holy
Sabbath, many of us, with bodily labour on that day,
many with riotous banqueting on that day, many with
unlawful gaming on that day, and most of us with
neglect of such holy duties as on that day were to be
performed ? Look also unto the second table. Do
we not neglect, nay, contemn, our superiors, and
sometimes even make rebellion against them ? Do
we not often mmder 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 froni
our brethren, by false weights and measures, by sell-
ing naughty wares, by bribes and extortion, by simony
and usury, by deceitful and wrongful dealing*? Do
we not often lie one unto another, and so smother the
truth that it can never come to light ? Do we not
abound with sinful lusts, inordinate affections, ungodly
desires, and unruly motions ? True it is which the
prophet saith, Hos\ iv. 2, that ' by lying, 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

AUIAY ON THE PHILIPPIANS.

[Chap. I.

rather Christ is unto us in life a loss. His glory we
count not our glory, but rather we count all the time
lost that is not spent in the things which tend nothing
to his glory. I wish my words might justly be re-
proved. Beloved, it is enough that we have spent
the time past of our life in ungodliness and unright-
eousness, it is enough that hitherto we have not glorified
God in our mortal bodies as we ought. Let us here-
after make straight steps unto the Lord, and let us
live unto his glory, in whose glory is our life. Let
us so make account that we live, if we live to his
glory ; and, whatsoever others count their gain, let
us count his glory our greatest gain.

The third thing which here I notice is, that the
apostle saith, that Christ is unto him in death advan-
tage ; whereb}T he meaneth, that if he die, and by his
constancy in his death bring glory unto Christ, this
glorifying of Christ by his death is unto him in his
death an advantage. Whence I observe, what unto a
Christian should be the thing whereof he should make
reckoning in his death, and that is, that God be 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. What saith our
blessed Saviour ? 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 great
and earnest desire to die for us, that the gospel might
the sooner be preached throughout the world. For,
having before signified that his coming was to preach
the gospel, which should kindle a fire throughout the
world, and this fire was already kindled by the preach-
ing of the gospel, he signified likewise that before his
passion the gospel should not be published through-
out the world. And therefore, that he desired 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 publishing of the
gospel throughout the world. And, because he longed
after this, he longed after death. What also saith
our holy apostle ? Philip, ii. 17, ' Though,' saith he,
' I be offered up upon the sacrifice and service of your
faith, I am glad, and rejoice with you all.' Where ye
see the apostle saith, that he would rejoice in death
as a vantage unto him, if by his death God might
have 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 our 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. cxvi. 13, ' Right dear and
precious in the sight of the Lord is the death of the
saints.' And, as our Saviour saith, Rev. xiv. 13,
' Blessed are the dead that die in the Lord.'

Hence, then, we may learn, wiry it is that we are many
of us so unwilling to die. If persecution arise because
of the word, and fire and faggot be the portion for us
to drink, it is no need to bid us to fly, but we run,
and we turn, and turn, and turn again, rather than
we will burn. If any sickness seize upon us, by and
by we so shrink, and are so afraid of death, that 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
count of no vantage in death, because Christ is not
unto us advantage in death ? We never bethink our-
selves, Shall God be glorified by nry death ? Shall the
saints' hearts be strengthened by my constancy, and
my patience in my death ? Shall the Christian and
quiet repose of my soul in the Lord at my death, cause
them that behold me to glorify the Lord ? But what
do we think and say ? I shall die, I shall die, I shall
go down to the grave, and be no more seen ; the
terrors of death are upon me, and who shall deliver
me ? And thus death triumpheth over us, whereas
upon the other cogitations, we should triumph over
death. Ye know the story of Nabal, of whom it is
said, that when his wife told him David's words, his
heart died within him, and he was like a stone,
1 Sam. xxv. 37. So is it with many of us ; when any
summons of death come forth for us, our hearts fail
and die within us, and we are even as stones. And
no marvel that fear of death should so work upon us,
when in our death there is nothing to comfort us. If
our hearts were so set on the glory of the Lord, that
we counted that gain enough unto us, if any way we
might gain glory unto the Lord by life, or by death, then
would we willingly die, whensoever our death might
be to God's glory. But setting apart all care of God's
glory by life or by death, we mind only the pleasures
and profits of this life, which have an end in death,
and therefore are unwilling to die. In the terrors of
death, then will we not fear death ? Let me die the
death of the righteous, and I will not fear what death
can do unto me. Let Christ Jesus be glorified by my
death, and then let death come in fire, in sword, in
famine, in pestilence, in what terrible sort it can come,
and I will triumph over death. Let this mind be in
every one of us, and so, that by our death God be
glorified in us, at what time 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 indifferent unto either death
or life, namely, if Christ be unto us both in life and
in death advantage ; secondly, that the vantage
whereof we are to make reckoning in our life is, that
Christ Jesus may be glorified by our life ; and thirdly,
that the vantage whereof we are to make reckoning in
our death is, that Christ Jesus may be glorified by
our death.

Ver. 22.]

LECTURE XVII.

Now, upon this occasion that he had said that he
was very indifferent unto either life or death, because
Christ was unto him both in life and in death advan-
tage, the apostle maketh a little digression, and
disputeth the point whether were better for him to
choose life or death. And first, in this verse he
moveth the doubt, and answereth it in these words,
'And whether,' &c. Which 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 followeth.
Now, when he saith, ' Whether to live in the flesh,'
ye must understand that to live in the flesh, and to
live after the flesh are much different. For to live
after the flesh, is to follow the filthy lusts of the flesh,
and to live in the flesh, is only to live in this frail
body. The doubt then is, whether to live in the bod}r
were profitable for him, and what to choose, life or
death, were best for him. And the answer is, that
he knoweth not what to choose, life or death. Being,
in his case, in prison, a man would have thought this
choice would not have been hard ; yet, he being in
prison, saw such comfort in death, and such joy in
life, that he knew not which rather to choose. And
such love did he bear towards the Philippians, that
weighing the great comfort which he should have by
his death, with the great profit which they should
have by his life, he knew not what to choose.

Whence I observe, first, the great love which ought
to be in the pastor towards his people, and the great
desire which he ought to have of their profit and 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.
Ye know that of Moses, Exod. xxxii. 32, where he
prayeth the Lord either to pardon his people their
sins, or to raze him out of the book of life. And
that of Paul, Rom. 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
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

utter reotion,* rather than that his people should not
be gained unto Christ. But this, I say, that even in
case of his and their salvation, for the love of his
people, he is to be perplexed how soon to wish his
salvation by his dissolution, because however his
present comfort should be gained by lis present dis-
solution, yet their salvation should be furthered by his
longer continuance in the body.

A point which doth not much perplex many pastors.
For too many such there are, as neither caring for then-
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 which here I observe is this, that
if we be at peace with God, and keep faith, and a good
conscience, whatsoever our outward state be, we have
such comfort and joy on every hand, that neither we
desire to die in respect of the griefs of this life, nor to
live in respect of any fear of death. The example of
our apostle is proof enough to this purpose. He lay
in prison, and of the brethren none assisted him, but
all forsook him ; and many practised much against his
constancy, and against his life, so that his outward
state was very hard, and such that, in respect of the
griefs of his life, he might have desired death ; and
again, in respect of the fear of death, he might have
desired life. Yet even then such joy and comfort he
found on every side, which way 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 otherwise it is with many in our day, who see
nothing but matter of discontentment and discomfort,
both in life and in death. If either promotion fall not
upon them according to their desire, or if crosses fall
upon them otherwise than they desire, then they grow
malcontented, they care not to live, and yet they joy
not in death. Such are they that mind earthly things,
but mind not the things of God.

Let us seek to be at peace with God; let us trust
perfectly in Christ Jesus; let us keep a good con-
science in all things, and this shall make both life and
death comfortable unto us.

* Qu. ' rejection ' ? — Ed.

LECTUEE XVIIL*

And whether to lire in the flesh were 'profitable for me, and what to choose, I know not. — Philip. I. 22.

OW upon this occasion that he had said, that he
was very indifferent unto either life or death,

because Christ was unto him both in life and in death
advantage, the apostle maketh a little digression, and

* It will be noticed that several paragraphs at the beginning of this lecture are a simple repetition of those at the close
of the preceding. — Ed.

AIRAY ON THE PHILIPPIANS.

[Chap. I.

disputeth the point whether were better for hirn to
choose, life or death. And first, in this verse he
moveth the doubt, and also answereth it in these
words, ' And whether,' &c. And secondly, he bringeth
reasons for either part, first, that in respect of himself
it were better for him to choose death, -verse 23 ;
secondly, that in respect of the Philippians, it were
better that he choose life, verse 24. So that the
strait was hard, whether for his own greater good he
were now to choose death, or for their greater good he
were to choose longer life. The words where the
donbt 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 live in the flesh
or in the body were profitable for him ; and what to
choose, life or death, but was in a wonderful strait
between the two. Being in his case, in prison, a
man would have thought this choice would not have
been hard. Yet he, being in prison, saw such com-
fort in death, and such joy in life, that he knew not
which rather to choose. And again, such a love he
did bear towards the Philippians, that, weighing the
great comfort which he should have by his death with
the great profit which they should have by his life, he
knew not what to choose — that which should be to
his greater comfort, or that which should be to their
greater profit.

Whence, first, I observe the great love which ought
to be in the pastor towards his people, and the great
desire which he ought to have of their profit and 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. xxxii. 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, Rom, 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 life, and the other that he could
not be separated from Christ ; but therein they shewed
abundantly how greatly they loved their people, and
desired their salvation. Neither yet do I here teach
that the pastor, for love of his people, should, in case ,
of his salvation, wish his own utter rejection rather
than that his people should not be gained unto Christ.
But this I say, that even in case of his salvation and
theirs, for the love of his people, he should oftentimes
be perplexed how soon to wish his salvation by his
dissolution ; because, howsoever his present comfort
might be gained by his present dissolution, yet their
salvation may be furthered by his longer continuance
in the body.

A point which doth not overmuch perplex many
pastors in our day; for too many such there are as,
neither caring for their own salvation nor for their

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
desire to die in respect of the griefs of this life, nor
yet to live in respect of any fear of death. The
example of our apostle is proof enough to this purpose :
he lay in prison for the defence of the gospel, wherein
none of the brethren assisted him, but all forsook him,
and many practised much against his conscience and
against his life ; so that his untoward state was very
hard, and such that in respect of the griefs of his
life he might have desired death ; and again, in respect
of the fear of death, he might have desired life. Yet
even then, which way soever he looked, to life or death,
such joy and comfort he saw in both, as that neither
the griefs of life made him to wish death, nor the fear
of death made him to wish life. And where was the
reason ? Though his case many ways were hard, yet
was he at peace with God through Jesus Christ his
Lord ; he was strong in the faith of Christ Jesus,
whom God set forth to be a reconciliation through
faith in his blood, and he had the testimony of a good
conscience, that in all simplicity and godly pureness,
he had his conversation in the world. And therefore
neither for the grief of life, nor for the fear of death,
wished he the one or the other, but as either might
make more for God's glory he was indifferent unto
either.

Far otherwise it is with many in our day, who see
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 desire, or if crosses fall upon us otherwise
than we desire, then we grow malcontented, we take
no joy in our life, and sometimes wTe hasten our own
death. And again, many of us, if any way we be
summoned unto death, by sickness, by the sword, by
the pestilence, or any other way, so we shrug and
shrink for fear of death, that like unto Nabal, if we
surmise any danger of death, by and by our hearts
faint and ' die within us, and we become like stones,'
1 Sam. xxv. 37. No comfort or contentment a great
many of us find either in death or in life, but what
through grief of the one and fear of the other, we
are often out of love with the one and with the other.
And the reason is plain, for it is because we are not at
peace with God, nor have the mystery of faith in a
good conscience. We feel no comfort in our God
through our reconciliation by Jesus Christ, we want
a sound and a lively faith, whereby we should take
hold of the promises of God made in Christ Jesus,

Ver. 22.]

LECTURE XVIII.

and a bad conscience so troubles us, tbat all is dis-
quieted witbin us. And therefore we find no comfort
■or contentment in life or in deatb, 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 life and death comfortable
unto us ; whatsoever our outward estate be, both life
and death shall be comfortable unto us, if we have
peace with God, and faith, and a good conscience.
And let this suffice to be observed from the doubt
whicb tbe apostle moveth, where he professeth that he
knows not wbat to choose, life or deatb.

And wby 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 tbe
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 earthly house of this tabernacle, for
so the word avalZaai 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 ministry. 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 desire to remove out of the body, and to dwell
with the Lord ; in the latter is signified his great
desire to abide in the body for their furtherance, and
joy of their faith. Unto the former his love toward
Christ constrained him, unto the latter his love toward
them constrained him. For the former it was best
for him, for the latter it was most needful for them.
And thus between the former and the latter he was so
perplexed, that he knew not what to choose, life or
death ; death for his own present good, or life for
their further good.

Now the thing which in the former reason I note
is, that the apostle desired even with a great desire to
be loosed from the prison of his body, or to 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 observe, that a Chris-
tian, in respect of himself, is rather to desire to die
than to live, to depart out of the body, than to abide
in the body. Unto the proof of this point out of this
place, add also that other of our apostle, 2 Cor. v. 8,
where to the same purpose, 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
lei test thou thy servant depart in peace, for mine eyes
have seen thy 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 live. Yea, but was it not a great fault
in Job that he 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 me ; that he would let his
hand go and cut me off. My soul 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 great, never so many, through
impatience, and because he is weary of his life, to
wish rather to die than to live ; much less is he, with
cursed Ahithophel or traitorous Judas, to become his
own butcher, and to cut oft' his own days ; for this
were to repine against the Highest, and to take our
own matters out of God's into our 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, death 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, expr
it thus sa}ung, Ps. lv. 5, ' The terrors of death are
fallen upon me ;' whereby he meaneth that he was
so afraid of his enemies, as if death had been ready to
seize upon him. And surely, but for Christ Jesus,
that he hath seasoned it, and that through him it is
but a passage unto a better life, we might all of us,
even the best of us, well fear death, as the fruit of sin,
and as the reward or wages of sin.

How then do we say, that a Christian in respect of
himself, is to desire rather to die than to live '? We
must understand that a Christian is to deshv rather to
die than to live. But how '? Not simply rather to die
than to five, 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 live 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 live here in
the body, we are in Christ by his Spirit, and Christ in
us by faith, as appeareth by many places of holy
Scripture ; but, in the usual phrase of the Scripture,
then principally we are said to be with Christ, when,

AIEAY ON THE PHILIPPIANS.

[Chap. I.

after the separation of the soul from the bod}', we do
in soul enjoy the continual presence of Christ in hea-
ven, where he sitteth at the right hand of the throne
of God ; even as the apostle witnesseth, where he
saith, 2 Cor. v. G, ' Whiles we are at home in the
body, we are absent from the Lord,' not from being
in the Lord, but from dwelling with the Lord in the
heavenly places. So that, first, our earthly house of
this tabernacle must be destroyed before we can be
with Christ, where he is as he is man. When, then,
we say that a Christian, in respect of himself, is to
desire rather to die than to live, the meaning is, that
he is rather to desire the separation of his soul from
his body, and in soul to be with Christ, where he is
as man, till he may, both in soul and body, be there
with him for ever, than to live in the body.

And the reasons are plain and clear : as, first, be-
cause Christ is the husband, and we the spouse, if we
belong unto Christ, Eph. v. 32. As, then, it is better
for the spouse to live with her husband than to live
apart from her husband, so is it better for us to be
loosed and to be with Christ, than to live in the body.
Secondly, because heaven is our home, and here we
are but pilgrims and strangers, Heb. xi. 13. As, then,
it is better to be at home than where we are but pil-
grims and strangers, so is it better for us to be loosed
and to be with Christ, than to live in the body.
Thirdly, because it is better for the soul to be joined
unto Christ than unto a sinful body ; for, as David
saith of Meshech, and of the tents of Kedar, Ps. cxx. 5,
1 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, Woe is me
that I am constrained to dwell in this sinful body ;
better it were for me to be joined unto 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 live at
liberty, so is it better to die, and to be with Christ,
than to live in the body. Ffthly, 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 live,
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 the body,
where they are never but in part. Lastly, to pass over
the rest in silence, because it is better to be with God
than with men, in heaven than in earth, in a state
freed from sorrow, sin, and temptation, than in a state
subject to them all ; 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 our Saviour
speaketh, Mat. vi. 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 Spirit, for they
rest from 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 pain, doth take hold of
them ; and their works follow them, inasmuch as they
are had in remembrance before God, when all other
things of our life leave us and forsake us. I spare to
enlarge this point further at this time. Ye may easily
conceive what might be added.

Let this serve for a just reproof of them that are
unwilling to die. For come now, and let us reason
the case together. What man is there among you,
that, if he were clothed only with ragged, and torn,
and patched, and worn, and bad clothes, would not
be willing to be unclothed of them, and to be clothed
Avith better ? And what else is this mortal and cor-
ruptible body, but as ragged and rotten clothes where-
with we are clothed ? Why should we not, then, be
willing to be shifted of those clothes, of this mortal
and corruptible body, and to be clothed with our
house which is from heaven, even with incorruption
and immortality ? Again, what man is there among
you, that, if he were in prison, would not be willing to
be set at liberty ? or being in a place where he is but
a stranger, would not be willing to be at home ? And
what else is this sinful body, but as a prison of the
soul, wherein it is so shut, that it hath no liberty till
it return unto him that gave it '? Or what else is this
world, but as a place wherein we wander as pilgrims,
and have no abiding city ? Why should we not then
be willing to remove out of this prison of the body,
and to be received into the glorious liberty of the sons
of God '? or to loose anchor from this land, wherein
we are but strangers, and by death to sail towards
heaven, where is our home and our abiding city ?
Where should the members joy to be but with their
head ? where should the spouse desire to be but with
her husband ? where should man, whose breath is in
his nostrils, delight to be, but with him that is his
life, to see him as he is, and to live in his continual
presence ? Surely, whosoever thou art that art 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 Christ is
the husband of the church, that Christ is the life of
his body, that in the presence of Christ there is ful-
ness of joy and life for evermore ; for then wouldst
thou willingly desire with the apostle to be loosed,
and to be with Christ, which is far the best. If the
condition of the children of men, and the condition of
beasts, were even as one condition unto them, so that
in their death there were indeed no difference, or if
after death there remained nothing but fearful expecta-
tion of judgment, then indeed thou hadst some reason
to be unwilling to die. But now that Christ by death
hath triumphed over death, and made death unto thee

Ver. 23.]

LECTURE XIX.

{if thou belong unto him) a passage unto life without
death, unto joy without sorrow, unto all blessedness
without any misery, why shouldst thou be unwilling
to die ? Nay, now a chip for death ! nay, now most
welcome death ! And so, beloved, let it be to every
one of us ; if we belong unto Christ, there is no cause

why we should fear death, and great cause there is
why we should embrace death. Let us therefore
never fear death, nor be unwilling to die, but 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.
Desiring to be loosed, and to be with Christ, which is best of all. — Philip. 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 no Christian is to desire to
die. Whereunto I answer, that it is true that no
Christian is to desire simply to die, nor to die to this
end only that he may be rid of the miseries of this
life, nor to die otherwise than when the Lord his will
is ; but yet he may desire to die and to be with
Christ, to die to this end, that he may be with Christ,
to die when the Lord his will is, and when his death
maj' be for his glory. So it is to be understood of
Elias, 1 Kings xix. 4, that he desired to die when he
prayed and said, ' It is enough : O Lord, take my
soul ; for I am no better than my fathers.' And so
we say that a Christian may desire to die when the
Lord his will is, not for that death in itself is to be
desired, but because he desircth to be with Christ.
So that the thing which a Christian desireth simply
and in itself is to be with Christ, neither doth he
otherwise desire to be loosed but that he may be with
Christ ; and so we say he may desire to be loosed
when the Lord his will is. And thus much for this,
which is the chief point in these words ; whence ye
see that a Christian in respect of himself may desire
rather to die than to live.

Other things there are which may not unfruitfully
be noted in these words, which I will only briefly
touch, because they are things not principally in-
tended. The apostle desireth to be loosed and to be
with Christ. To be loosed ; why ? That he might be with
Christ. Whence I observe, that the death of God's
saints is nothing else but a departure of the soul out
of the body unto heaven, where Christ sitteth at the
right hand of the throne of God. He which at the
first coupled soul and body together, in death parteth
them asunder, and taketh the soul unto himself, to be
where he is, till in the resurrection he couple them
again together, never after to be parted asunder.
Whereof all the godly in Christ Jesus at all times
have been so thoroughly persuaded, that always in
death they have done and do (after the example of
Christ Jesus) commend their souls into the hands of
him that gave them, saying as he did, Luke xxiii. 46,

' 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 the Father of spirits into
the heavenly habitations, there to be joined unto
Christ Jesus. Contrariwise, the death of the wicked
and ungodly of the earth is nothing else but a depar-
ture of the soul out of the body unto hell, there to be
with the devil and his angels. Examples of both we
have in the beggar and the rich man, Luke xvi. 22,
whose deaths, unto the one was the departure of his
soul out of his body into heaven, but unto the other
the departure of his soul out of his body into hell.
Or if the persons of these prove not strongly enough,
take, for example, the death of the two thieves which
were hanged with our blessed Saviour on the cross,
unto the one of which Jesus said, that that day he
should be with him in paradise, 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 children 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 one
breath, and in death there is no excellency of man
above the beast ; all go to one place, all to the earth,
as all came from the earth. But the Spirit of God
hath otherwise taught us in his holy word, for doth
not the Lord say, 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 living. 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 being destroved,

AIRAY 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 witnesseth even of all the saints of God,
2 Cor. v. 1 ; therefore they are still living in their
souls with God, in their heavenly habitations. How-
soever, then, the bodies of men be mortal, and in
death go down unto the dust whence first they came,
yet their souls are immortal, and in death return unto
the Father of spirits, whence they came. But what
needs more to this purpose 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 from 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, they are with
with Christ, not in the body, for that descendeth unto
the grave, there to rest until the resurrection. In
soul then. In death, then, the souls of God's saints
pass out of the body unto heaven, there to be with
Christ. And, therefore, far be it from us to think that
in death, as of beast, so of man there is utterly an end,
and an entire return unto the dust.

And yet so we live, a great many of us, as if we
made no other reckoning ; for do we not, a great many
of us, pass our dwelling here without fear, in chamber-
ing and wantonness, in gluttony and drunkenness, in
strife and envy ? Do we not even glut ourselves with
sporting and pleasure, and sundry delights of the
flesh, and say, Let us be meny, and take our fills of
pleasure while we are here ? for when we are gone,
then all the world is gone with us. Surely, if a man
may conjecture by our dissoluteness of life, a great
many of us either think that in death there is utterly an
end of us, or too little think what remaineth after death.
Beloved, we are ' bought with a price ; let us therefore
glorify God, both in our bodies and in our spirits.'
We may not live unto ourselves, nor give our 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 that if we die the death of the saints, we
shall die to five for ever with Christ ; but if otherwise,
our part shall be in that lake that ever burneth.

Again, this may serve for the confutation of that
foolish dream of purgatory. The souls of God's
saints they are loosed in death from the body, and
being loosed are with Christ ; the souls of the wicked,
they likewise in death are loosed from the body, and
being loosed, do, as it is said of Judas, Acts i. 25, go
to their ' own place,' even the place of the damned.
Where, then, is purgatory? They that trouble the
church with this fancy, tell us that, of them that die,

some are perfect and just men, and they go straight
unto heaven ; others are desperately wicked, and they
go straight down into hell ; and others are neither
perfectly good nor thoroughly bad, and for these are
purgatory. But I demand them, touching this third
sort of men, have they faith or no ? They grant they
have but a weak faith, not a perfect faith. If they
have faith, if it be a true and lively faith, though it be
but a weak faith, by it they are saved, and in death
received unto glory. ' He that believeth ' (saith our
Saviour Christ) ' hath eternal life,' John hi. 15. He
that believeth ; what ? He that hath such a measure
of faith, he that hath such a degree of perfection of
faith ? No ; but he that believeth truly, though
weakly and imperfectly, he hath eternal life ; even
living in the bod}-, he hath eternal life in hope, and
when he removeth out of the body, shall have it in
possession ; hath it now in the beginning, and then
shall have it in a greater fruition. Again, I demand,
touching this third sort of men, where doth the apostle
ever exempt himself from the number of imperfect
men ? where doth he ever count himself perfect ?
Nay, in this epistle he plainly denieth it, Phil. hi. 12 ;
and both there, and often elsewhere, signifieth his
endeavouring and contending after perfection. And
yet, being loosed, he speaketk not of going into pur-
gatory, but of being with 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 third place, it is a devised dream,
and clearly confuted by the Scriptures. The sum of
all this is, the souls of God's saints, being loosed from
the body, are with Christ ; therefore we are neither to
think that, when man dieth, he wholly returneth to the
dust, nor yet that he goeth unto purgatory.

Another thing yet farther here I note, which is, that
the apostle desired to be with Christ. Where I
observe that, till man be loosed from the earthly
house of this tabernacle, and be in heaven, he is not
with Christ. To which purpose, also, is that of our
apostle, Avhere he saiih, 2 Cor. v. 6, that ' whiles we
are at home in the body, we are absent from the
Lord.' While we live, then, here in the body, we are
absent from the Lord. First, then, we must remove
out of the body before we can be with the Lord ; with
the Lord, I say, in corporal presence. For otherwise,
touching his spiritual presence, we know that he bath
said unto us, Mat. xxviii. 20, ' I am with you always
until the end of the world.' But touching his corporal
presence, he hath said, John xii. 8, ' The poor always
ye have with you, but me ye shall not have always.'

This, then, serveth 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 many as come unto that holy
supper, having on their wedding garment, and having

Veil 23.]

LECTURE XIX.

duly examined themselves touching their faith towards
God, their repentance for their sins, and their love of
God and of their brethren, do there truly and really
eat the body and drink the blood of Christ Jesus. For
there spiritually we eat the body and drink the blood
of Christ Jesus, there spiritually Christ is given unto
us, and taken of us to be one with us and we with
him ; spiritually, I say, and therefore truly and really.
And therefore, when we come unto that holy table, to
be made partakers of those great and high mysteries
of Christ, his blessed death and passion, we must
know that the ground is holy whereon we stand, we
must know that we are present before the Lord, so
that accordingly we must prepare ourselves to the
reverend receiving of those holy mysteries ; which, in
this place at this time, I add, because it is likely that
many here present purpose to-morrow to communicate
at that holy table. But for Christ his corporal
presence in that supper, we utterly deny it. And for
this time, let this one place be enough to prove it.
For why should the apostle desire to be loosed and to
be with Christ, if before he were loosed he were with
Christ ? If he desired to be with him by faith and by
the Spirit, so he was with him before he was loosed.
It was otherwise, then, that he desired to be with
Christ, even to enjoy his corporal presence. If, then,
that he might enjoy his corporal presence, first he
must be loosed, 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
purposed. Let us now proceed unto that which
followeth.

Nevertheless. 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 followeth his desire in respect of them,
which was to abide in the body, which was more
needful for them, that by the work of his ministry
they might be farther builded up in 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 you, in my desires greatly affecting
both.

1. Then, in that the apostle desired to live longer
in the body for their sakes, although for himself it
had been far the best to have been loosed, hence I
observe that our desires are not only to look unto
that which is best for ourselves, but unto that which
is most for God's glory and our brethren's good. Had
it not been the best for Abraham that Isaac his son
should have lived, 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.
But when the Lord rerpxhed him to be offered 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 the
glory of the Lord, and therefore addressed himself
unto his commandment. So, no doubt, it was far the
best for Moses to have his name still to remain in the
book of life. Yet, seeing the Lord his fierce wrath
hotly kindled against his people, he looked not so
much what was best for himself, as what was good for
his brethren the children of Israel, and therefore
prayed the Lord, either to pardon the people that had
sinned, or to raze him out of the book that he had
written, 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-
into he was ingrafted. Yet, as a man, forgetting, or
not regarding that which was best for himself, he
looked so much unto the good of his brethren that he
brake out and said, Rom. ix. 3, ' I would wish myself
separated from Christ for my brethren, that are my
kinsmen according to the flesh.' And so should it be
even with all of us ; we should not always look what
is best for ourselves, but also what is most meet and
needful for God's glory. And though, as we heard
before, it were far better for us to be loosed, and to be
with Christ in respect of ourselves, 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 whore is the cause ? Even
within ourselves. Few such parents as was Abraham :
few such magistrates as was Moses ; few such ministers
as was Paul, that so bridle their desh*es, that they
prefer God's glory and the public good before their
own good. The minister now can see and say, This
were more needful for the church, but this is better
for me, more 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

AIRAY 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 children, nevertheless
is more needful for my children ; and no man may
blame me if they be the dearest unto me, if what I
have I keep for them. And thus our desires are
carried clean otherwise 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 all of us must reform our desires.

Howsoever this or that were best for the minister in
respect of himself, yet must he look unto that which
is more needful for God's glory and the good of his
church, and set his 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 glory, 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. And this I am sure of, that I shall abide, and with you
all continue, for the furtherance and joy of your faith ; that you may more abundantly rejoice in Jesus Christ
for me, by my coming to you again. — Philip. I. 24—26.

ANOTHER thing yet there is, which here is to be
noted ; and that is, that the apostle saith, that it is
more needful for the Philippians that he live longer, 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 Chron. 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 unto them, and they left the house of the
God of their fathers, and served groves and idols.'
What a blessing of the Lord was here upon Joash the
king of Judah, and upon all Judah, by the life of
Jehoiada the priest ! So long as he lived, Joash did
that which was good in the sight of the Lord, and
Judah walked in the ways of the Lord ; but when he
was dead, 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 the
judge and the prophet, that is, the magistrate and the
minister, as if he should have said that he would root
out all civil government, and all ecclesiastical 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, }Te 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 faithful pastor's life.
For otherwise, if the pastor be an idle shepherd, one
that despiseth his flock, one that cannot, or will not,
feed the tender lambs of Christ Jesus, and lead them
forth unto green pastures, and unto the soft running
waters, then surely it is a great blessing of the Lord
to deliver the sheep from such a shepherd, and to cut
him off from feeding his people. And therefore the
Lord, promising in mercy to visit his dispersed flock,
speaketh thus unto them by his prophet, Ezek. xxxiv.
10, ' Behold, I come against the shepherds ; and will
require my sheep at their hands, and cause them to
cease from feeding the sheep ; neither shall the shep-
herds feed themselves any more : for I will deliver
my sheep from their mouths, and they shall no more
devour them.' As, then, this is a great mercy of the
Lord unto the flock of his pasture, when the pastor
is an ill one, to deliver them from him, and to cause
him to cease from feeding them, whether by death or
how else 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 j'ou with a faithful pastor, you
should be affected towards him ; and that is thus, you
should even pray unto the Lord for him to continue
his life long amongst you, by whose life ye have such a

Ver. 24-26.]

LECTURE XX.

blessing. Other duties many towards them on your
behalf, are commanded, as obedience, where it is said,
Heb. xiii. 17, ' Obey them that have the oversight of
you, and submit yourselves ;' and love, as where it
is said, 1 Thes. v. 12, 13, ' Know them that labour
among you, and are over you in the Lord, and ad-
monish you, and have them in singular love, for then-
work's sake ;' and maintenance, as where it is said,
Gal. vi. 6, ' Let him that is taught in the word make
him that hath taught him partaker of all his goods.'
Whereunto ye are also to add this duty towards them,
even to pray for the continuance of their life long
amongst }-ou. And surely, if either ye consider the
blessing which ye have by the enjoying of them, or
the loss which ye have when such are taken from you,
ye will see that ye have great cause to pray for their
abiding in the flesh amongst you. For what if, after
such a faithful pastor, should succeed an idle 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 followeth
darkness '? How great cause, then, should ye have to
wail and lament, and, with Jeremiah, to say, ' How
is the gold become so dim ? ' While, then, ye have
them, how ought ye to pray for them, that long
ye may have them, and enjoy the benefits of their
labours.

But how far otherwise do we, a great many of us,
in many places, for so it is with many of us in many
places, that if our pastor be a faithful teacher, one
that labours amongst us in the word and doctrine, one
that keeps nothing back from us, but faithfully de-
livers unto us the whole counsel of the Lord ; we are
so far from praying for the continuance of his life,
that by all means we labour to make him weary of
his life. If we have such a pastor as neither can nor
will teach us in the wholesome word of truth, one
that will suffer us to go on in our sins, and never
awake us out of our dead sleep of security, one that
will sow pillows under our elbows, and cry, Peace,
peace, when there is no peace, one that will sort him-
self unto our manners, and apply himself unto our
humours, he is a man fit for us. He is a mild, a soft
man, and a good companion, and we wish that he
might five 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 stiff-necked and of
uncircumcised hearts and ears, ye have always resisted
the Holy Ghost; as your fathers did, so do ye;' if,
with the apostle, he shall rebuke us, and say, ' 0
foolish people, who hath bewitched you, that ye
should not obey the truth ? ' if he shall lance our
sores unto the bottom, that so we may be thoroughly

healed ; if he shall wound the hoary scalp of him that
goeth on in his wickedness, and lay the axe to the
root of our sins : him we can by no means endure,
he is a contentious man, a seditious man, a 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 deliver 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 we in love with our sins and ignorance, and so
little do we love knowledge and the things that belong
unto our peace. But, beloved, I persuade myself
better things of a great many of you. As already
you do, so continue to have them that labour amongst
you in singular love, for their 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 ye 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-
served from the reasons which made the apostle doubt
what to choose, whether to live in the body or to
remove out of the body. It followeth.

And this am I sure of , &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.
then what success he hoped they should have. Touch-
ing the success which they should have, we have heard
that the apostle certainly looked for, and hoped that
they should turn to the salvation of his soul, through
his constancy in his bands, whether it were in life
or in death. But what should be the success of his
bands touching the salvation and deliverance of his
body ? The apostle now tells the Philippians that,
namely, he knew certainly that he should be delivered
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
confirmed 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 delivering him from the mouth of the
lion, might more abundantly rejoice in Christ, the
author of his deliverance, for delivering him, and for
bringing him again to them. The first thing which
here I note is, that the apostle saith that he was sure
of this, that he should abide in the flesh, and continue
with all the Philippians yet for some time longer.
Whence I observe that the apostle, in his first 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

AIPAY ON THE PHILIPPIANS.

[Chap. I.

which the apostle useth (^i^oidojc oJda) shew that he
knew so certainly 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 returning to
Eome again, was slain by Nero, about the 14th year
of his reign.

Which may serve to encourage the faithful thus far
in their troubles, that whatsoever be their troubles, if
it be for his glory, the Lord will deliver them. As
he did with Paul, so will he do with us. As our
farther trial or present deliverance shall be for his
glory, so will he try us or deliver us. Let us 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
he for his glory. And what else is it that we should
desire, but that he may be glorified in our bodies,
whether it be by life or death '?

The second thing which here I note, is the end
wherefore he saith he should abide, and with them all
continue, which was for their furtherance and joy of
their faith, that their faith by his ministry might be
furthered, 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 life 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 unto him, Acts xxiii. 11, ' for as
thou hast testified of me in Jerusalem, so must thou
bear witness also at Rome ;' as if he should have said,
Howsoever the Jews practise against thy life in Jeru-
salem, yet fear not, I must yet have farther glory by
thy life ; as thou hast testified of me in Jerusalem, and
there brought glory unto my name, so shall thy life
be preserved 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 life is preserved 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
clear 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 live unto the Lord, and to the glory of his
name, to live to do good. This is the end wherefore
our life is preserved and continued here on earth ; and
this being the end in our whole 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 their lives continued unto their
people ; and this being the end, in their whole life
they are ever to be looking to this end.

What shall we say, then, unto such Christians in
name as live unto themselves, and unto their 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 glory of God ; as if the life of others
were to be for their good, and their life not for the
good of any others ; as if they were to scrape as much
unto themselves as they could, and not to do any
good unto any other. Nay, I add further, that such
there are as so live, as if in their life they were to
serve sin in the lusts thereof ; as if they were to live
by the spoil, and hurt, and loss 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 glory, or rather as men op-
posing themselves unto everything that may make for
God's glory. What shall we say, likewise, 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 harm by their bad example of life, than
they do good by their pains in teaching ; as either
for idleness, or daintiness, or other like reason, will
not put their hand unto the Lord his work to help
forward the building of his house ; nay, as destroy
the faith of some which were to be builded up in
Christ Jesus ? Is this the end wherefore they live in
the body, wherefore their life is prolonged among
their people ? Nay, surely this also serveth for their
just reproof, as men abusing that use which God
giveth them of life.

But, on the other side, it serveth for the great
comfort of all them, be they Christians in general, or
ministers in particular, whose life serves for the good
of the church. For what greater comfort, if we be
ministers, can we have of our life, than that by our
life the saints' hearts be stablished 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 gainsayers be stopped, and
our people kept a chaste spouse unto the Lord ? Or
what greater comfort can we have of our life, what-
soever we be, than that by our life the Lord be glori-

— -^»— ' - ■*-■— 1^.

Ver. 24-2G.]

LECTURE XX.

fied, the good of our brethren procured, and the
commonwealth bettered ? Surely so may the minis-
ter, and every Christian, make account that he liveth,
if he live unto God and to his brethren's good ; and
so may he joy in the continuance of his life, if he
look unto the end wherefore it is continued. What-
soever therefore we be, let us remember that we are
to live unto him that hath called us out of darkness
into light ; and in whatsoever peril our life is preserved,
let us remember that it is continued for the glory of
God and the good of our brethren. And as we are
by our calling ministers or others, so let us labour
that our abode in the flesh, and continuance in life,
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 ever 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 of 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 frorn the mouth of the lion,
from the cruelty of Xero, might more abundantly re-
joice in him, in whom already they did rejoice, for
savin" 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 great 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 wore 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 surprised 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. 1G, partly through wondering at, and
partly through rejoicing for, his deliverance. And so
should they that are taught in the word abundantly
rejoice when their teacher is freed from trouble or
danger, and his life or liberty is continued unto them ;
for whether it be life or liberty that is granted unto
him, it is for their sakes over whom the Lord hath
made him overseer ; and therefore they are to honour
him, and to rejoice for him, as preserved for them
iind 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 get 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 heareth you heareth me,'
saith our Saviour Christ, Luke x. 16, 'and he that de-
spiseth you despiseth me.' To refuse, then, to hear
the ministers of Jesus Christ is much, because it is to
refuse to hear Jesus Christ ; likewise, to despise the
ministers of Jesus Christ is very much, because it is
to despise Jesus Christ ; but what then is it 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 liberty 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 thin" which hence I observe, is the
effect which the exanijiles 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 deliverance 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 our 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
our rejoicing is in the vanities, and pleasures, and
fooleries of this life ; neither do we ever vouchsafe to
consider the power and the rnercy which the Lord
sheweth in his saints. And therefore we rejoice not
as we should, but as we 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 we
may have our rejoicing in Christ Jesus.

AIRAY ON THE PHILirPIANS.

[Chap. I.

LECTUEE XXI.

Only let your conversation be as it becomeih the gospel of Christ : that whether I come and see you, or else be absent,
I may hear of your matters, that ye continue in one spirit, and in one mind, fighting together through 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-
ship, 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 apostle setteth down
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 insisteth parti-
cularly in some of those things wherein the life where-
unto he exhorteth consisteth. His general exhortation
is generally unto such a life 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 wrords, ' Only let your conversation
be,' &c. The particulars wherein such a life con-
sisteth, and which here are mentioned, are three :
the first, constancy in holding and defending the
truth of Christ, by the power of the Spirit, signified
in these words, 'that ye stand in one spirit,' that is,
in one truth of the gospel by one spirit ; the second
is, unanimity and agreement 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 tbe third is, patience in suffer-
ings, and wrongs by adversaries, signified by way of
dehortation, in these words, ' and in nothing fear,'
&c. Where these tbree are, there the life is in a good
degree such as becometh the gospel of Cbrist. 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 your
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 Christ. Or else it may be
referred unto all that went before, and so have this
meaning : Cod hath done great things for you, he
hath caused his gospel to be preached unto you, and
brought you unto the fellowship of the gospel. He
hath begun a good work in you, and it is not to be
doubted but that he will perform it until the day of
Christ. He hath made you to abound in love, in
knowledge, and in all judgment. He hath turned my
bands to the furthering of the gospel for your comfort,
and he hath appointed to deliver me out of bands, and
to restore me again unto you, for the furtherance and
joy of your faith, and that ye may the more abundantly
rejoice in Jesus Christ for me. Only be not ye 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, moXirsusods, implieth that they wrere citizens
of a city which is above, and enforceth this construc-
tion. Only ye, as citizens of heavenly Jerusalem,
carry yourselves, how ? As it becometh the gospel of
Christ, that is, so that your life be framed after the
doctrine of the gospel, and be answerable to your 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 their hypocrisy after-
wards brake out ? No, in no sort. And therefore
the apostle saith, ' Let your conversation be as it
becometh the gospel of Christ.' What ! because
I am to come again unto you, that ye may deceive
me only by an hypocritical show? Nay; but that
whether I come and see you, or be absent and only
hear of you, I may hear and see that in sincerity and
truth which I desire. Yea, but how should they order
their conversation so, that it might be such as became
the gospel of Christ ? Namely, if they ordered it so,
that if he came he might see, and if he were absent he
might hear, 1, that they continued or stood fast,
(ff-pjxsrs), for so the word signifieth, like unto good
soldiers which yield no ground, but keep their stand-
ing ; that, I say, they stood fast in one spirit, that is,
that they abode constant in one truth of Christ, by
one spirit whereinto they had all drunk ; 2, that
with joint minds, and one accord amongst themselves,
they fought together (avvuQ'kouvrs;) for the truth of

Ver. 27.]

LECTURE XXI.

Christ against the adversaries of the gospel, not with
carnal weapons, but with the faith of the gospel, with
the shield of faith, to quench all the fiery darts of the
wicked, which here he calleth the faith of the gospel,
because it cometh by the hearing of the gospel
preached ; and, 3, that in nothing they feared their
adversaries, but courageously encountered them, and
patiently endured all wrongs offered by them. If the
apostle might hear that thus they stood constant in
the [truth, not cast down by their adversaries ; that
thus with one accord they fought together, and threw
down their adversaries ; that thus courageously they
encountered their adversaries, in nothing fearing them,
this might in part shew that their conversation were
such as became the gospel of Christ. This I take to
be the true meaning of these wTords thus far. Now,
let us see what observations we may gather hence for
our farther use and instruction.

The first thing which here I note, is the apostle's
exhortation unto the Philippians in general, that they
should lead such a life ; that their conversation should
be such as became the gospel of Christ Jesus ; that as
they professed the gospel of Christ, so they should
lead a life agreeable to the gospel of Christ. Whence
I observe, that so many as profess the gospel of Christ
Jesus, ought to labour by all means to lead a life
agreeable to the gospel of Christ Jesus. Which thing
our apostle also sheweth in many other exhortations
which he maketh to the like purpose, as when he ex-
horteth the Thessalonians, 1 Thes. ii. 12, to ' walk
worthy of God, who had called them unto his kingdom
and glory ; ' 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 then- lives as near as they could unto
his life, who was the engraven form of his person. So
that, being called by God unto his kingdom and glory,
by the preaching of the gospel, we are to labour to
walk worthy of God in all godliness and righteousness.
So likewise he exhorteth the Ephesians to ' walk
worthy of the vocation whereunto they were called,'
Eph. iv. 1 ; where again the apostle's meaning is,
that as they were called to be saints in Christ Jesus,
so thev should walk worthy of that calling, even as
became saints in Christ Jesus. So that, being saints
by calling, 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 agree-
able to the gospel of Christ Jesus. And why '? The
reasons are very clear. As, 1, that the gospel of
Christ Jesus be not evil spoken of ; 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 Christ, than when the

professors of the gospel live not according to the
gospel "? ' Thou that preachest a man should not
steal, dost thou steal ? ' saith our apostle, Kom. ii.
21-24. 'Thou that sayest a man should not com-
mit adultery, dost thou commit adultery '? thou that
abhorrest idols, committest 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 Christ, 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 ami rog
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 Christ, are to labour to live
agreeably thereunto, that they may adorn the gospel
of Christ Jesus in all things, Titus ii. 10, and win
others by their holy conversation unto righteousness
and holiness, even as servants are taught to shew all
good faithfulness, that they may adorn the doctrine of
God our Saviour in all things; and as Peter exhorteth,
saying, 1 Peter ii. 2, ' Have your conversation honest
among the Gentiles, that they which speak evil of you
as of evil-doers, may, by your good works which they
shall see, glorify God in the day of visitation.' For
when they that fear not the Lord shall see our good
works, then shall they be brought to glorify God our
Father which is in heaven ; when they shall see that,
as our profession is holy, so our life also is holy, then
shall they begin to suspect then 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 their husbands ;' and why ? ' That even
they which obey not the word, may without the word
be won by the conversation of the wives.' Whence
it plainly appeareth that by the holy conversation of
them that are religious and godly, be they men or
women, they that have no good will unto the word
are oftentimes won unto the obedience of the word.
3. They that profess the gospel, are to labour to live
as becometh the gospel, because of the commandment,
Mat. v. 16, ' Let your light so shine before men, that
they may see }-our 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

AIRAY ON THE PHILIPPIANS.

[Chap. I.

grace of God, which bringeth salvation to all men, hath
appeared, and teaching us that we should deny un-
godliness arid worldly 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 beconieth the gospel of Christ ;
and, therefore, they are to labour that their conversa-
tion be such as beconieth 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 life as becometh the gospel of Christ ; many there
are that profess they know God, not many that shew
forth the fruit thereof in a holy 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 our God to be
blasphemed, our profession to be slandered, and the
gospel of Christ Jesus to be evil spoken of for our
sakes ? Do we not see and consider that atheist, and
papist, and every earthly-minded man makes his 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 life and conversation, the froward
and obstinate are hardened, the weak are offended,
and the edge and courage of many much cooled and
abated ? If such spots and stains in our life did only
touch ourselves, yet were we to look unto them, be-
cause without holiness of hfe no man shall see the
Lord, Heb. xii. 11. But when men, seeing that we

make a good profession, and yet live nothing accord-
ingly thereunto, thereupon take occasion to speak
evil of our profession, of our religion, of the gospel of
Christ Jesus, how careful ought we to be of our life
and conversation. ' Woe to the world,' saith our
blessed Saviour, Mat. xviii. 7, ' because of offences !
It must needs be that offences shall come ; but woe
be to that man by whom the offence comcth.' And
surely if by our life not answerable to our profession
we shall bring a slander upon our religion, our profes-
sion, upon the gospel, if by our life some shall be
weakened, others hardened, the edge of others abated,
and others turned out of the good way, then woe shall
be unto us because of such offence in our life.

I doubt not but such as observe these things in us,
and fill their mouths with talking of them, both are
guilty of as crying sins themselves, and most 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 holy, so let us be holy 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 neighbour as
ourself ; as the gospel is the gospel of peace, so let
us be at peace with all men ; as the gospel is true, so
let us speak the truth every man unto his neighbour,
and lie not one unto another, &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 ourselves.

Again, as this note may serve for the just reproof
of such as profess well, but live not so well, so may
it also serve for a just defence against the unjust
slander of our adversaries, who bear the world in hand
that holiness of life is a matter that we never urge,
that we make no great reckoning of. Yourselves have
heard, and can witness, how often, since this very
exercise hath begun, you have been urged to run 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
your 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 hoar, 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 sufler not yourselves to be deceived by

Vkr. 27.]

LECTURE XX r.

them, who, when they cannot otherwise prevail against
the truth, fall to slander the professors of the truth.
And let this suffice to be noted from the apostle's
general exhortation, whence }'e see that such as profess
the gospel of Jesus Christ should labour by all means
to lead such a life as becometh the gospel of Christ.

But what, will it serve the turn, for a time, in the
presence or company of such and such persons, to
make a show of such a life and conversation, as hypo-
crites do, which do all that they do to please men ?
No ; and therefore the apostle saith, ' Let your con-
versation be as becometh the gospel of Christ, that
whether I come and see you, or else be absent, and
only hear of you, I may hear and see that in sincerity
and truth which I desire.' Whence I observe, that
the life and conversation of such as profess the gospel
of Jesus Christ is to be framed, not after the will of
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 unto the life and conversation of men, that if we
shall only frame our lives unto men's likings, and for
the time only seek to please them, our life 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. xxxiii. 31, ' My people
sit before me, and hear my words, but they will not
do them ; for with their 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
covetousness, 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 threatened to lay
the land desolate and waste.

Let this, then, teach us to beware of hypocrisy. It
is not for us to come unto this place, here to kneel
us down on our knees, to knock our breasts, to lift up
our eyes unto heaven, to sit and hearken unto the
preacher, and when we go hence to make a mock at
the things that were spoken, or to forget them, or, 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 hypocrites,
and here 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
life, let us not depend upon man's presence or absence ;
but in a religious fear of the Lord, let every one of
us so walk as becometh us, knowing that whether man

sees or sees us not, yet God seeth us, and considereth
all our ways. It is the presence and pleasure of the
Lord that we are to look unto. Let our life therefore,
and our conversation, be as in his presence, and such
as may please him, howsoever we please or displease
men. And let this suffice to be noted touching the
quality of such a conversation as becometh the gospel
of Christ. Whence ye see that it is not to be hypo-
critical, or framed after men's liking, for the time to
please them, but to be led in the fear of the Lord to
please him.

But how may we so order our conversation, that it
may be such as becometh the gospel of Christ '.'
That the apostle now sheweth in the next place, as
namely, ' if we continue in one spirit, if we tight to-
gether in one mind through the faith of the gospel,
and if we fear our adversaries in nothing.'

If we continue in one spirit ; that is, if we stand fast,
and abide constant in one truth of Christ, by one
spirit, whereinto we are all baptized. Whence I
observe one special part of a conversation agreeable
to the gospel of Christ, and that is, constant abiding
in the truth. If we stand fast, and abide constant in
the truth, this is one note that our conversation is
such as becometh the gospel of Christ Jesus. ' It' ye
continue in 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 yourselves like men, and abide constant in the
truth which I have taught you, so ye shew yourselves
to be my disciples, and to walk worthy of me. So that
to continue and abide constant in the truth shews us
to be Christ his disciples, and sheweth our conv.
tion to be such as becometh the gospel ; whereupon
it is that we are so often exhorted to continue in the
grace of God, to continue in the faith, to abide con-
stant in the truth, to stand fast and shrink not.

Beware, then, beloved, of revolting from the truth,
wherein }-e have been taught in Christ Jesus; of being
carried about with every wind of doctrine, by the deceit
of men, and with craftiness, whereby they lie in wait
to deceive ; of yielding, and giving ground unto the
adversaries of the truth. ' He that continueth unto
the end, he shall be saved.' But if ye start aside like
a broken bow, surely ye walk not as becometh the
gospel of Christ. Look to it, then, that ye continue
in the things which ye have learned, and that ye fall
not away from the hope of j'our profession.

Another thing also hence I observe, which is, that
to continue and abide constant in the truth, is wholly
the gift of the Holy Ghost. It is not by our own
wisdom, power, and strength, but only by the power
of the Holy Spirit, that we stand fast, without which
we can no more stand in the truth, than can our
bodies stand without our soul and spirit.

Both, therefore, let us beware that we grieve not
the Holy Spirit by our evil deeds, or by our evil
words ; and let us always pour out fervent prayers

AIRAY 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,' d'c. Whence I
observe another special note of a conversation agree-
able to the gospel of Christ, and that is, unity and
concord, and love amongst ourselves. If we be knit
together in one mind, so that as we are one body in
Christ Jesus, so we be of one heart and one soul,
dwelling together as brethren in unity, love, and good
agreement, this is a good token that our conversation
is such as becometh the gospel of Christ. ' By
this shall all men know,' saith our Saviour, John
xiii. 85, ' that ye are my disciples, if ye love one
another.' A good note that we are 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 affected one towards
another, we do not walk as becometh the gospel of
Christ, or rather, we are injurious unto the gospel of
Christ ; for thus it cometh to pass, that the gospel
which we profess is evil spoken of. Let us therefore
be knit together in one mind, and beware of every
thing that may distract and dismember us.

Another thing hence I observe, which is, that this
Christian concord must be to fight together against
such adversaries as fight against the truth, be they
heretics and schismatics, that fight against it and us
with lies, slanders, cavils, false doctrines, and the
like ; or be they tyrants, that fight against it and us,
with fire, sword, imprisonment, banishment, confis-
cation of our goods, or the like. We are not only to
stand stoutly and constantly for the truth against
them, without being thrown down by them, but being
knit together one with another, in one mind, we are

jointly and with one accord to fight together for the
truth against them, as good soldiers to throw them
down, that when we have finished our course, we may
say with our apostle, 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 fear of displeasure some way, or upon
any other carnal reason whatsoever, will rather betray
the truth than they will fight for it ; and seeing none
is crowned but he that striveth lawfully, let us fight
together here, that there we may be crowned.

But how are we to fight for the truth against the devil
and all his instruments, the adversaries thereof?
Some by praying, some by preaching, some by writ-
ing, some by patiently sustaining for the truth's sake,
and all of us, as hence I observe, by the faith of the
gospel. ' Kesist 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
victory 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
fiery darts of the wicked.' This is the armour
wherewith we must all of us fight.

By an internal faith, then, wrought in us by the
gospel, let us all of us fight against Satan for the
truth, and by an external confession of the faith
against all tyrants, heretics, and schismatics what-
soever. Let us hold fast the mystery of faith in a
good conscience against all the enemies of the truth,
and let us boldly always make confession of our faith,
both in word, by writing, teaching, disputing, pro-
fessing ; and in deed, by joining ourselves to the pro-
fessors of the truth, and constantly and patiently
abiding for the truth.

LECTUEE XXII.

And in nothing fear your adversaries: which is to them a token of perdition, and to you of salvation, and that of

God.— Philip. I. 28.

ATHI11D thing also is here mentioned, namely,
courage against the adversaries of the truth, set
down here in our reading by way of dehortation,
And in nothing fear, dc, 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 spirit, and in
one mind, fighting, &c, and that in nothing ye fear
your adversaries ; for so we are to understand the
apostle, that having exhorted the Philippians to
such a conversation as becometh the gospel of Christ,
he doth particularly specify some things whereby
they might give proof unto him of such a conversa-

tion, as namely, if he might hear or see that they
continued in one spirit, and in one mmd, fighting
together, &c, and in nothing fearing the adversaries,
or being in nothing afraid 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-

Ver. 28.]

LECTURE XXII.

selves.' The meaning is, that if he might hear or see
that hoth they stood fast by the power of the Spirit
against the adversaries of the truth, and that they
jointly fought together against the adversaries of the
truth, as men knit together in one mind, and likewise
that in nothing they feared them that opposed them-
selves against the truth, 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 corn-age 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,
1 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 Saviour putteth the very extremity of that
which any adversary can do against us. For what
can any cruel tyrant or bloody persecutor do more
than kill the body ? Nebuchadnezzar's rage and fuiy
against those three servants of the Lord, Shadrach,
Meshach, and Abednego, can no more but take hold
of their bodies, and cast them into a hot fiery furnace.
And the devil himself, when he would wreak 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 God. 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, yet 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 we but few, how
should we but fear them ? Nay, though they be
man}* 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 Hock ' ? Wherein he
implieth that the adversaries are many, and we but
few ; yet (saith he), ' little flock, fear not.' And
shall he bid us not fear, and shall we fear ? Elisha,
we read, feared not the king of Syria, 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. 16. Be we
never so few, we are to take unto us that weapon of
faith whereof we spake before, and to believe that God
is with us, and then we are not to fear, but with good
courage aud 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, powerful, and strong. Yea,
but God that dwelleth on high is mightier ; and be the
adversaries that oppose themselves against us tyrants,
or heretics, or ' spiritual wickednesses which are in the
high places,' his power is enough to quell them, and
to turn all that they can do against us to the 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 armies, nay, if he go forth with
us alone, with thee or with me, hell gates shall not
be able to prevail against us.

What then ? Are we desperately to run upon their
pikes, and to put ourselves in danger, or securely to
walk, and only contemn them ? No ; these are extre-
mities on the other side, and either to run om-selves
into danger when we need not, or to wish assaults by
Satan, grappling with heretics, persecution by tyrants ;
or, on the other side, to sleep the matter, when such
adversaries lay their batteries against us, what else is
it but to tempt the Lord by wilfulness and security ?
We are to fear them so that we avoid them, and run
not ourselves into the danger of them when we need
not, and we are so to fear them that we take heed
that we be not circumvented by them. For our blessed
Saviour himself so feared, that he run not himself into
the danger either of any other adversary, or of the
devil, when he was tempted, but ' was led aside by the
Spirit into the wilderness, to be tempted of the devil,'
Mat. iv. 1 ; and so he feared that he took heed of
being circumvented, either by any other adversary, or
by the devil, and therefore returned upon his false
allegations of scriptum est, true allegations of scriptum
est. And so we are willed to ' fly into this city, when
when we are persecuted in that,' Mat. x. 28 : to
' beware of dogs, and of evil workers,' Philip, iii. 2 ; and
to ' watch, because oiu1 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,

I LI .1

AIRAY OX THE PHILIPPIANS.

[Chap. I.

and to shrink from the hope of a good profession ; but
herein we arc to take a good conrage to stand against
them, without being thrown down by them, and with
one mind to fight together against them to throw them
down. And in this sense it is where such like ex-
hortations are, as not to fear the adversaries, not to
fear them as to join ourselves unto them, or to shrink
from a good profession for them, but in Christ his
cause, and in the defence of the truth, to take a good
courage against them, even as our Saviour willeth,
where he saith, 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 haply they prevail
against us, and have their wills over us, yet neither do
they overcome, nor are we overcome ; but if we die
for the truth, our soul marcheth valiantly, and we
triumph gloriously.

This, then, may serve for a just reproof of them

that, for fear of the adversaries, shrink and fall away

from the hope of a good profession. Fear them we

shall, even in God's cause and the 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 xvi. 33 ; for,

while we live here in the body of this flesh, we have

our weakness and infirmities, our wants which had

need to be supplied, our falls which had need to be

pardoned, and our faint hearts which had need to be

encouraged. But 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 turn away from

it for fear of any adversary. Such our fathers have

heard of, and some of us have seen. But let us

hearken unto our blessed Saviour's exhortation, thrice

repeated, not to fear the adversaries, Mat. x. 2G-33.

He hath there said, ' Whosoever shall confess me

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 before 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 he that loseth his life for my sake shall

save it.' That chapter is well worth the reading for

this purpose, whei'ein our Saviour abundantly prepar-

eth and armeth 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 should 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 perdition. This is the
first motive and reason to persuade the Philippians
in nothing to fear the adversaries 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 children of God ?
This surely is a token of their destruction, for • malice
shall slay the wicked.' Do they hate and persecute
the children of God ? This surely is a token unto
them of perdition, for ' they that hate the righteous
shall perish.' Very plain to this purpose is that of
the apostle, 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
light ? It is a plain forerunner 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 they run to their 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 burst 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 grant grace unto repentance, their
sin shall no more be had in remembrance. Even as
we see in our apostle, who persecuted the church of

Ver. 29, 30.]

LECTURE XXIII.

God extremely, and wasted it, as himself confesseth,
Gal. i. 13 ; but he did it ignorantly through unbelief,
and therefore afterwards was received unto mercy, and
was made the great instrument of the Lord, to the
salvation of many thousands. But unto them that
go on with an high hand, and as they have begun so
continue to persecute the church of God, this is an
infallible token of their perdition, yea, it is a clear
cause of their destruction ; as we see heavy plagues
and judgments to have overtaken Hananiah, Shemaiah,
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 teacheth 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 every way afflict us, whom hurt they ? Even
themselves, they run themselves upon the rocks, and
bring upon themselves swift damnation. They think
they have great masteries over us, but, indeed, 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 fear all that ever they do or can do against
us.

Yea, but though they hurt themselves, yet they
hurt us also. How should we, then, but fear them ?
Nay, that is the next reason wherefore we are not to
fear them, because their persecution and rage against
us is no harm unto us, but a token unto us of salva-
tion.

And to you of salvation ; that is, the fury and rage
of the adversaries against you, if ye stand fast and
fight together with one mind, through the faith of the
gospel, is a plain token unto jrou 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 he 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 suffer with him, we shall
also reign with him.' And again, 'Blessed are they
that sutler persecution for righteousness' sake, for
theirs is the kingdom of heaven,' Mat. v. 10. The

Scriptures are very plentiful to this purpose, clearly
shewing that persecution by the adversaries is unto
God's children a token of their salvation. A token,
I say, but not a cause ; for that of the apostle is ever
true, Rom. viii. 15, that ' the afflictions of this pre-
sent time are not worthy of the glory 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, Rom.
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 persecution
and their rage against us is only a token, not a cause
of our salvation ; for both to suffer for Christ is the
gift of God, as it is in the next verse, and salvation
also through sufferings is his gift by grace through
faith. So that it is no cause, but it is unto us a
token of salvation, as both this and many other places
shew.

Howbeit, here ye must also understand that so
their persecution and rage against us is a token unto
us of salvation, if we continue in one spirit, and in
one mind, 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 crowned, 2 Tim. ii. 5 ; and
he that for fear flatly falleth away, purchaseth unto
himself a fearful judgment, Hab. vi. 6.

The use which our apostle teacheth us to make
hereof is this, as of the former, not to fear the adver-
saries which oppose themselves against us, for what it
we be tried by mockings and scourgings, yea, more-
over, by bonds and imprisonment ? What if we be
stoned, hewn asunder, slain with the sword, afflicted
and tormented many ways ? This is unto us a token
of our salvation. They think that 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 our hope unto the end.

LECTURE XXIII.

For unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sak:; having
the same fght which ye saw in me, and now hear to be in me. — Philip. I. 29, 30.

"\7~EA, 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
rearon which the apostle useth, to persuade the Philip-
pkns not to fear the adversaries, because it is of God

AIRAY ON THE PHILIPPTANS.

[Chap. I.

that persecution is perdition to the adversaries, and
salvation unto them. Whence I observe, that it is of
God that tribulation is recompensed unto them that
trouble us, and salvation unto us which are troubled.
This also our apostle plainly witnesseth in another
place, 2 Thes. i. G, 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
us,' &c. ; where not only this is manifestly set down,
that God recompenseth tribulation to troublers, and
rest to the troubled, but withal, that it is a righteous
thing with God so to do. A righteous thing indeed
with God, in respect of his justice to the one, and a
righteous thing in respect of his promise unto the
other ; for in respect of his justice, it is a righteous
thing with him to recompense tribulation to them that
trouble his saints, because they deserve to have ven-
geance rendered unto them in flaming fire, according
to that of the apostle, Rom. vi. 23, ' The wages of
sin,' that which is due in justice unto sin, ' is death,'
and damnation ; and judgment merciless, due injustice
unto him that sheweth no mercy, James ii. 13, and,
therefore, doubtless unto him that without all mercy
rageth and persecuteth. And in respect of his pro-
mise, it is a righteous thing with him to recompense
rest unto them that are troubled, because he hath
promised the kingdom of heaven to them that suffer
persecution for righteousness' sake, saying, Mat. v. 10,
' Blessed are they which suffer persecution for right-
eousness' sake : for theirs is the kingdom of heaven.'
And again, 2 Tim. ii. 12, ' If we suffer, we shall also
reign with Christ.' That persecution, then, causeth
perdition to the adversaries, and salvation unto us, it
is of God, who in justice rendereth unto them as they
have deserved, and for his promise' sake rendereth unto
us as he hath promised.

For this ye must here note and understand, that
persecutions, afflictions, sufferings, and wrongs by
adversaries, are in themselves, and in their own nature,
punishments of sin, as is also death ; and hereby God
in justice might punish our sins and our iniquities ; for
if he should bring upon us the bloody persecutions of
such tyrants as were Nero, Domitian, and the rest of
those cruel persecutors in the primitive church, he
might thus plague us for our offences, and himself be
just in all his ways, and holy in all his works. But
unto us his beloved ones, and his redeemed, these
things are not that which in themselves and in their
own nature they are, and which in God's justice they
might be unto us, even punishments of our sins ; but
only fatherly corrections and loving chastisements,
whereby in mercy God exerciseth us, represseth sin in
us, and bolteth the bran of corruption out of us here in
the bod}T ol this flesh. And as unto us in mercy, death
is made of God, not that which in its own nature it is,
a punishment of sin, but an entrance and passage unto
life, so in mercy hath he promised, that afflictions,
persecutions, and the like, shall bo unto us, not that

which, in their own nature, are the beginnings of
greater miseries, but forerunners of our salvation in the
day of Christ Jesus. It is not then of the nature of
suffering persecution, you see, but it is of God that
persecution betokeneth unto us salvation, that salva-
tion is recompensed unto us which are troubled. He
in mercy hath promised that so it shall be, and there-
fore so it shall be, and it is a righteous thing with him
that it be so.

The use which our apostle here teacheth us to make
hereof, is, as of the former, not to fear persecution by
the adversaries, which oppose themselves against the
truth, and against us for the truth's sake ; for seeing
God turneth their persecution and rage against us, to
their perdition and to our salvation, why should we
fear them ? Whatsoever therefore they practise against
us, let us rest and repose ourselves in our God. He
shall stretch out his hand upon the furiousness of our
enemies, but his right hand shall save us ; he shall
recompense the adversaries their wickedness, and
destroy them in their own malice, but he shall wipe
all tears from our eyes, and after we have drank of the
brook in the way, lift up our head above all our
adversaries.

Again, is it of God that persecution causeth unto us
salvation ? This, then, may farther teach us, that by
suffering persecution we do not merit salvation. For
if it be of merit that our sufferings bring salvation unto
us, then it is not of God, but the cause is in ourselves ;
and if it be of God, then is it not of merit, nor is the
cause of our salvation in ourselves : ' Not according
to the works which we do,' or sufferings which we
suffer, ' but according to his mercy he saveth us ;' for
neither have we wherein to rejoice by works, nor are
any sufferings of this present time worthy of that glory
which shall be shewed unto us, nor is there ' any
other name under heaven whereby we may be saved,
but only by the name of Christ Jesus.' He that
rejoiceth, therefore, let him rejoice in the Lord, of
whom it is that our persecutions and sufferings work
unto our salvation. And let this be spoken of this
third motive or reason, whereby you see that we are
not to fear the adversaries, because God recompenseth
their persecution unto them with perdition, and unto
us with salvation.

It followeth, ' For unto you it is givenj &c. These
words are both a proof of that which went immediately
before, and a fourth motive likewise to persuade the
apostle's former intendment. Immediately before he
had said, that God in persecution gave them a token
of their salvation. The proof here is : ' Unto you it
is given of God by grace to suffer for Christ his sake ;'
therefore in suffering God giveth you a token of your
salvation ; or thus, sufferings for Christ are testi-
monies of grace unto you of God, therefore they are
arguments and tokens of salvation unto 3rou of God.
And as thus these words serve for proof of that, so are
they a notable motive to persuade the Philippians not

Ver. 29, 30.]

LECTURE XXIII.

to fear the adversaries ; for thus out of the apostle's
words I frame the motive. Who will be afraid of a
singular gift of God ? But to suffer for Christ his sake
is a singular gift of God to you, therefore ye are not
to fear persecution by the adversaries. And that to
suffer for Christ his sake is a gift of God, he sheweth
a pari, from the like ; as to believe in Christ is the
gift of God, so to suffer for Christ, both gifts of God ;
and unto whom the one is given, the other may not
seem strange. ' For unto you it is given,' to wit by
grace, for so the word signifieth, e^apedti, for Christ,
that is, in Christ his cause, ' not only that ye should
believe in him,' as others profess they do, ' but also to
suffer for his sake,' which many others shrink to do.
Even both these, faith in Christ and persecution for
Christ his sake, are the gift and grace of God towards
you.

Here then, first, I note, that the apostle saith, it
was given by grace unto the Philippians to believe in
Christ. Whence I observe, that faith in Christ is the
gift of God by grace ; which also Christ himself teacheth
us, where he saith, John vi. 65, ' No man can come unto
me, except it be given him of my Father.' Whereby
he meaneth, that no man can come unto him, that is,
can believe in him and his gospel, except it be given
him of his Father. For so by coming unto him divers
times in that chapter, is meant believing in him, as
when it is said, ver. 35, ' He that cometh unto me
shall not hunger ; and he that believeth on me,' which
expoundeth the former, ' shall never thirst.' And
again, ver. 37, ' Him that cometh unto me, I cast not
away,' which is all one with that, ' He that believeth
in me shall not perish.' So that it is clear, that when
our Saviour saith, that ' no man can come unto him
except it be given him of the Father,' the meaning is,
that no man can believe in Christ, except it be given
him of God. And to the Hebrews, Christ Jesus is
called ' the author and finisher of our faith,' Heb. xii. 2.
And wherefore was it, that when Christ preached,
and when his apostles and disciples preached, some
believed, and others believed not, but because unto
some he gave grace to believe, and not unto others '?
For only they unto whom it is given of God to believe
do believe.

But how doth God give this gift unto us to believe
in him ? Even by his Holy Spirit, therefore called
' the Spirit of faith,' 2 Cor. iv. 13, because God, by
the inspiration of his Holy Spirit worketh faith in us.
But by what means doth he work faith in us '? Even
by the hearing of the word preached, as it is written,
Bom. x. 17, ' Faith cometh by hearing, and hearing
by the word 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 hearing of his holy word
unto them, and reacheth it unto their hearts by the
finger of his Holy Spirit, and lo 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 heard the word, the Lord opened her
heart, and she believed. And thus, three thousand souls
were brought unto the faith in one 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, they were pricked in their hearts by
the Spirit, they believed and were baptized. So that
faith in Christ, ye see, is the gift of God, given by his
Spirit through the hearing of the word preached.
Nun omnibus, iwn eaim omnium est fides, sed tantum
electorum: unde dicitur fides electorum, et hie, volis
donaturn est. Not to all men, for all men have not
faith : whence it is called, the faith of the elect ; and
in this place, to you it is given.

Is, then, faith a gift of God by grace ? This may
teach us that it is not in ourselves, or in our own
power, to believe if we will, and when we will, neither
that for any merit or worth of ours this gift is given
unto us ; for if it be in ourselves to believe, how then
is it the gift of God ? And if it be given us for our
own merit, how then is it the gift of God by grace ?
If it be given us, we have it but of him that giveth it,
not of ourselves. If he give it of his own grace, it is
ours ; but of his grace that giveth it, not of our merit
to whom it is given. He must give it, or else we
cannot have it, and therefore it is not of ourselv
and by grace it must be had, or else can never be had,
and, therefore, not by our 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 wre are,' 1 Cor. xv. 10; therefore faith, whereby
we are the sons of God, is by grace, therefore not by
any merit or worth of our own.

Again, is faith the gift of God ? This, then, may
teach us to pour out our requests unto God, in prayer
and supplication, for faith in Christ Jesus, for increase
and confirmation of our faith in Christ 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
are to pray unto him thai he will so bless those means
unto us, that thereby this gift may be given unto us.
Let us, therefore, after the example of the father of
the child in whom was the dumb spirit, go unto our
God, and say unto him, ' Lord, I believe ; help my
unbelief, ' Markix. 24, help the wants and wcakm
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 our faith supplied, the weakness of our faith
strengthened, the less than grain- small littleness of
our faith increased." He hath said, ' Ask. and ve shall

AIRAT ON THE PHILIPPIANS.

[Chap. I.

receive,' and he giveth liberally, and reproacheth no
man. Let us, therefore, ask in praiyer faith of him
that giveth it, and assuredly he will give liberally, even
that measure wherewith 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 wiU) beget us in the
faith Avithout these means. But by this means he
hath appointed to give this grace, and ordinarily he
giveth this grace by these means. And yet how 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 Christ Jesus were not given by these means,
or we esteemed not this gift, and so neglected these
means, or were strong enough in the faith, and so
needed not these means. Why should we love rather
to sit reading in our houses, or drinking in our houses,
or idle in our houses, or to be playing in the streets,
or walking in the fields, or 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 are happy, that have their
nests by the altars of the Lord. Ye that gladly come
unto the house of the Lord, and rejoice in the word of
of your salvation, comfort yourselves in that ye use
the means whereby God hath appointed to beget you,
and to confirm you in the faith of Christ Jesus, and
assure yourselves of his blessing upon these means,
As for the rest, that love darkness better than light,
and under this or that pretence whatsoever will not
come to hear the word preached, let them fear, for
want of faith and a good conscience, in that day to
hear the word, which will be too fearful for them to
hear, ' Go, ye cursed,' &c. But I proceed to that
which followeth.

The second thing which here I note is, that the
apostle saith, it was given by grace unto the Philip-
pians to suffer for Christ his sake ; not simply to
suffer, but to suffer for Christ his sake. Whence I
observe, that persecution and suffering for Christ his
sake is a gift of God by grace. And this our Saviour
himself sheweth by those his words unto Peter, when
he had cut off Malchus his ear, 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 appeareth 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 grace unto them, not communicated unto
others, who could not endure any such sufferings for

Christ, but by a special gift given of God unto them ;
and therefore they rejoiced in their sufferings.

Now, here ye must understand that all sufferings
are not sufferings for Christ his sake, and that all that
say they suffer for Christ his sake do not suffer for
Christ his sake, for such there are as suffer as evil
doers ; touching which sort of sufferers, the apostle
exhorteth us, saying, 1 Peter iv. 15, ' Let none of you
suffer as a murderer, or as a thief, or as an evil doer,
or as a busybody in other men's matters.' And again,
such there are as say they suffer for Christ his sake,
and his truth's sake, when in truth they suffer for
troubling the church with their heresies, as many
heretics heretofore, and for treason against their
prince and country, as some in our days. Know,
therefore, that two things are required in him that
suffereth for Christ his sake : the one is, that his
adversaries persecute and trouble him, not as an evil
doer, not for tumults 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 sufferings
for Christ his sake. The other is, that with patience
he suffer whatsoever he suffereth only for Christ and
his truth's sake, without respect of shame, gain, glory,
or any other like 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 honoured as martyrs, or in any like re-
spects, are no sufferings for Christ his sake. To suffer,
then, for Christ his sake, is with patience to endure
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 glory. And thus to suffer for Christ his
sake is a singular gift of God by grace, 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 courage
against them.

Again, this may serve to teach us what novices yet
we are in the school of Christ ; for how many of us
esteem it a singular gift of God to suffer persecution
for Christ his sake ? Surely, if we had learned this
lesson well, we had profited very well in the school of
Christ. But when we are taught this lesson, what do
many of us, — I hope not many here, — but in many
places, what do many say within themselves '? Surely I
fear to remember what the}T say. But do they not say,
I bid no such gifts ; such gifts be far from me ; let him

Chap. II. Ver. 1, 2.]

LECTURE XXIV.

bestow such gifts on his dearest children, not on me ;
and such other blasphemous speeches, which the godly
may fear to hear or utter ? And indeed he giveth no
such gifts to such. But let us know, that when wc
have well profited in the school of Christ, when we
have well learned this lesson, that to suffer 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.

Again, this may teach Us that it is not in our own
power or strength to suffer persecution for Christ his
sake, but this must be given us of God. To will, to
do, to believe, to suffer, all must be given of God :
he must begin, and he must make an end ; he must
be all in all, that he may have the glory of all. If
Peter be left unto himself, a damsel shall be enough
to terrify him, and to make him deny his Lord and
Master. And therefore he can tell us out of his own
experience, that we are kept by the power of God
through faith unto salvation, 1 Peter i. 5. Whether
therefore we believe, or suffer for Christ his sake, let
us know that it is given us of God, and let him have
all the glory of it.

Another thing yet I observe, in that the apostle
saith, ' Unto you it is given not only to believe, but to
suffer for Christ 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 unto none
is it given to suffer for Chi-ist 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
they 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 upon the children of the kingdom,
and that their faith be tried by troubles. Nay, rather,
it is strange if it be not so. And therefore the apostle
saith, 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,' &c. 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 followeth ; —

Having the same 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 heanl that
at Eome 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 ? He fought and
overcame, as Augustine saith, non resistendo, sed
patiendo ; he changed no blows with the adversaries,
hut in his sufferings he 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
rnastery, who shall overcome. Now in this fight the
field is won and the mastery got, if we 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 suffered 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
you, ye know that it hated me before you ; ' and again,
' Take the prophets,' saith James, ' for an example of
suffering adversity, and of long patience.' As there-
fore 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 years in Egypt, on Abraham in his bar-
renness.

LA US OMNIS SOLI DEO.

LECTURE XXIV.

If there be therefore any consolation in Christ, if any comfort of lore, if any fellowship of the Spirit, if any com-
passion and mercy, fulfil my joy, that ye be like- minded, having the same lore, being of one accord and of
one judgment. — Philip. II. 1, 2.

TEE 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 wherein

100

A1RAY ON THE PHILIPPIANS.

[Chap. II.

such 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 earnestly exhorteth the Philippians,
and in them us, unto these most necessary virtues and
graces of a Christian life and conversation. In the
words I note, 1, the manner ; 2, the matter of the
apostle's exhortation. The manner how the apostle
exhorteth the Philippians is hy way of request, as we
say, for all the loves under heaven, iu the first verse,
in these words, ' If there be therefore,' &c, wherein
the apostle coucheth four very pathelical arguments
to persuade the things whereunto he exhorteth them
are inferred, as we see, upon the words before. As if
he should have said, Yourselves have seen what I suf-
fered at Philippi for Christ his sake, what fighting I
had there, and now ye hear what I suffer at Rome for
Christ his sake, what fighting I have here, ' If there-
fore,' &c.

The first argument is, ' If there be any 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 Christ Jesus by the work of my ministry.
If ye have received any, let me have some back again
from you, ' fulfil my joy,' &c.

The second argument is, 'If there be any comfort
of love,' that is, if 3-ou so love me that ye desire any
comfort in these my bands for the defence of the
gospel, then ' fulfil my joy,' &c. As if he should
have said, I love you from the very heart-root in
Jesus Christ, now shew whether ye so love me that
indeed ye desire my comfort in my bands and im-
prisonment. 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 spirit
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 yourselves, and if ye be knit together,
then ' fulfil my joy,' &c.

The fourth argument is, ' if there be any compas-
sion and mercy ;' that is, if ye 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 myjoy,'&c. What more patheti-
cal to move, more forcible to persuade, than these argu-
ments, so closely followed and so passionately urged ?
All such, and in such sort, pressed that the maimer of

the apostle's exhortation could not be devised more
effectual, to persuade the things which now his heart's
desire 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 free from. The graces whhh he
wisheth them to follow after in this second verse are
set down first in general, and then in special. In
general, he exhorteth them that they 'be like minded,'
or as it is translated elsewhere, that they ' be like
affectioned,' Rom. xii. 1G, having their affections,
likings, 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 jo}' in the fellow-
ship which ye have in the gospel from the first day
unto now, I iov in vour constant abiding in the truth
in such assaults by the adversaries of the truth, I joy
in your liberality sent unto me, whereby ye communi-
cated to mine afflictions, I joy in very many mercies
and graces of God bestowed upon you in Christ Jesus ;
but yet my joy is not full ; so long as I hoar 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, like
affectioned one towards another. So that ye see the
exhortation is not simply proposed, but with this
motive prefixed thereunto, my joy is not full except ye
be like-minded ; fulfil nry joy, that ye be like-minded.
This is the general virtue whereto he exhorteth them.
The special virtues comprised under this general,
whereunto he exhorteth them, are, — 1. That they have
the same love, that is, that they love the same things
in the Lord. 2. That they he of one accord, that is,
that they agree in their wills and desires in the Lord.
3. That they be of one judgment, that is, that they
agree in the doctrine and truth of Christ Jesus.
These be the things which he wisheth to be in them,
that their conversation may be such as beeometh the
gospel of Christ ; in general, to be like affectioned in
the Lord ; in special, to love the same things in the
Lord, to agree in their wills and desires in the Lord,
to agree in the doctrine and truth of Christ Jesus.
Now the faults which he wisheth them to be free
from are contentions, vain-glory, and self-love, noted
in the verses following, yet so that the counter-poison
of humility 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 our own farther use and instruction.
If 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 Philippians for the embracing of concord, love,

Ver. 1, 2.]

LECTURE XXIV.

101

and humilit}-, that they may never fail from amongst
them. He might, as he said to Philemom, verse 8,
' have commanded them in Christ that which were
convenient.' Yet he rather beseeeheth 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, &c.
Whence I observe in what manner the pastors ought
to labour to repress such enormities amongst their
people, as hinder the course of a Christian conver-
sation. They arc earnestly to beseech them, even as
if they desired no other recompence of their labours
and travels amongst them than this, that such and
such contentions might be taken up, such and such
disorders might be 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-
plicth when he saith, 1 John ii. 1, ' my babes, little
children,' &c, and therefore they are to deal with
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 cave he hath had over them,
what cost he hath been at with thorn, 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
desire his comfort, if they will not bring his life down
unto the dust with grief, they will be reconciled, and
live together as brethren in unity. Even so pastors,
which are spiritual fathers, when their people, their
children, fall to inconveniences which any way breed
offence, they are to remember them with what care
they labour amongst them, how they long after their
good from the very heart-root in Jesus Christ, what
continual mention they make of them in their prayers
unto the Lord. What honour, again, duty, reverence,
and obedience they 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 reform such and such disorders, live in such
and such sort as becometh the gospel of Christ Jesus.
Our apostle, dealing thus with the Philippians in this
place, hath therein left a pattern for all pastors, that
they should so deal with their people as they have
Jiiin for example.

Here, it may be, you will say, that you could like
this well, that in things convenient for you pastors
would thus mildly deal with you, as parents with
their children. But, forsooth, they will rather com-
mand as masters over servants, and oftentimes threaten
the law ; they will when things are amiss, and this
je 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, embrace 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 graces of the
spirit let there be but some infirmities of the flesh,
and see whether we will not beseech you, and deal
with you as here the apostle dealt with these 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, ' 0 foolish Galatians, who hath bewitched
3'ou, 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 meekness, 1 Cor. iv. 21 ,
that in Christ we may command you that which is
convenient for you, even when for love's sake we
rather beseech you, Philem. 8. H wTe come then
unto you with a rod, or if we command you, we do
that we may do, but ye drive us unto it by your 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 enormities as arise amongst
their people in the mildest sort that may be, earnestly
beseeching them to reform such things as are amiss.
And again, if we come unto you for love's sake be-
seeching vou, we remit of that we mav 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 vou is to be unto vou as if we commanded vou.
For when the apostle saith, 2 Thes. ii. 1, '2, ' We be-
seech you, brethren, by the coming of our Lord Jesus
Christ, and by our assembling unto him, that ye be
not suddenly moved from your mind,' &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," <fcc., what else
is this but an adjuration of the Philippians, by these
things, that they [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

AIRAY ON THE PHILIPPIANS.

[Chap. IL

Let this, then, beloved, teach you how ye ought,
for your parts, to carry yourselves towards your
pastors and teachers. Aro we in all mildness and
meekness of spirit to deal with 3-ou, as parents with
their children ? Then are you in all obedience, as
children, to hearken unto us as your fathers in Christ
Jesus. Are we, for love's sake, to beseech you the
things which in Christ we might command you ?
Then are ye, when we beseech you, to take it as if we
commanded, as if we charged you, and more to be
moved therewith 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 towards him as children, and that his beseech-
ing of you shall be as if he commanded, as if he
charged you. But for some, to what purpose is
it to beseech them to reform anything that is amiss
in them ? Whether in Christ his stead we beseech
them, or in his name we command them, or out of
the law we threaten them, they will not come to
hear us, they will none of our instructions. But I
leave them unto him unto whom they stand or fall.
And I beseech you, beloved, by the mercies of God,
to continue in the grace wherein ye stand, rooted and
built in Christ, and stablished in the faith, as ye have
been taught in Christ Jesus. And let this suffice to
be observed in general from the manner of the apostle's
exhortation ; whereby ye see the manner how pastors
ought to labour to keep their people in holy duties,
and to repress disorders amongst them, and that is,
by beseeching them in all meekness of spirit, for all
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 first
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 joy, that ye be
like-minded, &c. The ground of which argument is,
that if the Philippians had received comfort in Christ
by him, then ought they likewise at his request thus
to comfort him as to be like-minded, &c. Whence I
observe, that unto whom consolation in Christ is minis-
tered, of him he that ministered it may require 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 pleasure 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 unfitly be gathered,
that where spiritual consolation in Christ Jesus hath
been bestowed, there, as other things, so comfort
again, as it is required, may justly be expected.

Wretched, then, is that unthankfulness where hatred

is returned, for good will, and where the comfort which
was ministered was requited with cause of heaviness.
And yet what more common than such untlmnkiul-
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 labours, If there
be any consolation in Christ, if you have received any
comfort in Christ Jesus by my ministry, let me be-
seech you that you set not your affections so much
on things which are on the earth, that you will bridle
your inordinate desires, which run too much after
covetousness, that you will not lend your money
upon usury, &c. And how seldom doth he receive
this comfort from them again, thus to prevail with
them ? Nay, to his great grief he findeth that his
words are not esteemed. Let it not be so with you,
beloved, but by whose labours ye have received com-
fort in Christ Jesus, let them receive this comfort
again from you, that their holy desires may prevail
with you.

His second argument is, ' If there be any comfort
of love,' that is, if ye so love me, that ye desire my
comfort in my bonds for the defence of the gospel,
then fulfil my joy, &c. The ground of which argu-
ment is, that if the Philippians loved;' him as he loved
them, and in their love of him desired his comfort in
his bonds, then they should fulfil his joy, &c. Whence
I observe, that to yield unto the holy desires one of
another, is an effectual token of Christian love in one
towards another. ' If }*e 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 ourselves in obedience to his
commandments. But more direct to our very pur-
pose is that of our apostle, where he saith to Phile-
mon, ' If thou count our things common, receive him.
as myself,' Philem. 17. As if he should have said,
Let this be a token of thy love towards me, and that
thou countest all mine thine and thine mine, even to
yield to my desire to receive Onesimus as myself.

This, then, in part sheweth why it is that we yield
not to the holy desires of such as would gladly have
comfort of our good, even for want of love of them.
If sinners shall entice us, and say, ' Come with us, we
will lay wait for blood, 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,'
&c, Prov. i. 10-12; we are ready enough to yield
ourselves unto their wills, and to run as fast as they
for their lives unto mischief. But let the pastor say
to his people, If ye so love me that ye desire my
comfort, profane not the Lord his Sabbaths, break off
your sins by righteousness, and your iniquities by
mercy towards the poor ; or the father to the child,
If thou so love me that thou desire my comfort,
refrain thy feet from every evil path, and walk in the

Ver. 1, 2.]

LECTURE XXIV.

103

ways of the Lord ; or the friend unto his friend, If
thou so love me that thou desire my comfort, bridle
thine inordinate desires, fly from that which is evil,
and do that is good ; what cares the people for the
comfort of their pastor in this case, or the child for
the comfort of his father, or the friend for the comfort
of his friend ? Will any of them, for the love of
them, that they may be comforted by them, yield unto
their holy 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 argument is, ' If there be any fellowship
of the spirit ;' that is, if ye be knit together in the
bond of one spirit, and have fellowship one with
another, as members of one body, under one head,
then fulfil my joy, &c. The ground of which argu-
ment is, that men knit together in the bond of one
spirit, are to give proof thereof by concord, love, and
agreement amongst themselves. Whence I observe,
that we are to give proof of being knit together in the
bond of one spirit by the bond of peace, concord, and
love amongst ourselves. Thus, where it is said in
the Acts, of such as were brought to the faith through
the apostles' preaching, that they believed and were
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 every 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 Avhole multitude of them that be-
lieved were of one heart and of one soul ;' that is, of
one mind, will, consent, and affection, whereby they
shewed indeed that they 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 we are so knit, that \se have such
fellowship.

What proof, then, we give that we are knit together
in one spirit, and have fellowship one with another,
as members of one body, let our contentions, discords,
and divisions, witness unto the world. Indeed, they
do too, too plainly witness unto our faces that herein
we are carnal, and walk not as they that are knit
together in the fellowship of the Spirit. But the
words following will give us further occasion to speak
of this point.

His fourth argument is, ' If there be any 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, ' fulfil my joy,' &e. 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 be
like, &c. 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 whereunto ye are called.'
Where, in that he saith, ' I being prisoner in the
Lord,' he thereby implieth, that they were the rather
to hearken unto his exhortation, because it was the
exhortation of him that was prisoner for the Lord his
cause. And so he beginneth his epistle to Philemon
thus, ' Paul, a prisoner of Jesus Christ,' implying
that Philemon was the rather to hearken and to yield
to his request for his servant Onesimus, because it
was the request of him that was now prisoner for
Jesus Christ. I omit other places. By these ye see
how powerful and effectual the godly requests of God's
afflicted members ought to be with us.

And it were well that in all places they were so
powerful and effectual as to stir up the very bowels of
compassion towards them. But are not many in
many places rather ready to add affliction unto their
bonds ? Would it not now be enough to reject the
requests, were they never so godly, if they should come
in the name of the prisoner of the Lord : I the prisoner
of the Lord, pray you that ye reform the wickedness
of your ways ? Indeed, we may well wish in our days
that, enjoying our liberty, we may beseech }Tou in
Christ his stead ; for I fear that if out of our prisons
and bonds we should thus write unto you, If there be
any compassion and mercy in you towards me the
Lord his prisoner, hearken unto me in this, that ye
be like-minded, or the like ; I say, I fear me the
mention of our bonds would not much prevail with
you, or move any bowels of compassion in you. Well,
howsoever it would, it should, and I hope it will in
all that belong to Christ Jesus. And let this suffice
to be observed from the several arguments couched in
the manner of the 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, My joy, though for great cause it
be great, yet is not full, unless ye be like-minded :
' Fulfil my joy, that ye be like-minded.' Whence I
observe, first, that the godly pastor's joy is to be in
the weal of his people, whatsoever his own case be.
If himself be, as Paul here was, close in prison, bound
with chains, and look for nothing but sentence of
death, yet if his people be well, if they stand fast in

lot

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 ; yet saith he to him,
' we have great joy and consolation in thy love, because
by thee the saints' hearts are comforted.' So, how
hard soever the 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 from them,
their hearts are glad, whatsoever become of them.
But such rejoicing is not good, and shall be bitterness
in the end.

2. Hence I observe, that the good pastor's joy is
not to be full so long as anything is amiss amongst his
people. We shall not now need other proof than this
of our apostle in this place. The Philippians had
embraced the faith of Jesus Christ ; they abounded in
knowledge and in 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 graces : so

that our apostle had great cause to have great 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
full so long as anything is amiss amongst his people.

Which may serve to admonish the pastor, to labour
that nothing may be amiss amongst his people, either
touching life or doctrine, that so his joy may be full,
and that his people may be the crown of his rejoicing
in the presence of our Lord Jesus Christ at his com-
ing. But I come unto that which the apostle exhorteth
in general.

The thing which the apostle exhorteth the Philippians
in general is, that they be like-minded ; that is, like
affectioned, having their affections, likings, and desires
set on the same things : an evident argument that
they were not like minded, as also the rest which
followeth is, that some things were amiss amongst
them. And in that he dealeth so earnestly with them
that these things might be amended in them, it sheweth
that these are things which are carefully to be procured,
regarded, and maintained.

LECTUEE XXV.

That ye be like-minded, having the same love, being of one accord, and of one judgment ; that nothing be done

through contention, dtc. — Philip. II. 2.

WE have heard the manner of the apostle's exhor-
tation, and therein four very 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 only 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 ' they be like-minded, having the
same love,' &c. By which matter of the exhortation
this in general appeareth, that some things were amiss
amongst them ; there was not that love and concord
amongst them, nor that humility which should 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 churches, and so of the most
holy men, is. No church so reformed, 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 find
any of them so commended for embracing the truth,
and for standing fast in the truth, as this church of
Philippi. He giveth, indeed, testimony unto the
Galatians, that the3r were sometimes such as (if it had
been possible) would have plucked out their own eyes,
and have given them unto him, so loved they him and
the truth which he taught. But quickly were they
removed to another gospel, 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 writeth in the
Apocalypse, and there }Te 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 churches, by
the right understanding of those epistles that were
written to them, it will appear that there were some
amongst them who professed themselves to be good
Christians, whereas indeed they were no better than
a synagogue and sink of Satan. Again, look into the

Ver. 2 ]

LECTURE XXV.

105

reformed churches ever since that time unto this day,
and at this day, and still ye shall see that, as in those
seven churches of Asia, so in these, there were and are,
as many things to be commended, so likewise many
things to be reprehended. And so long as the church
is militant upon earth, it cannot be but that she should
be black ; black, I say, not only in respect of her afflic-
tions, whereby her beloved doth sometimes prove her,
and sometimes chastise her, but black also in respect
of her blemishes, imperfections, and sins, which are
the causes of her afflictions. For all men, while they
carry about with them the earthly house of this taber-
nacle, unto what degree of perfection in faith, 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 greatest 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 otherwise
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, ver. 10 ; and the
church shall be presented unto Christ Jesus, her be-
loved, ' not having spot, or wrinkle, or any such
thing,' but pure, and holy, and without blame ; but
then, when she shall be made glorious, when her ' vile
body shall be changed, and be fashioned like unto his
glorious bodv,' as that place to the Ephesians sheweth,
Eph. v. 27.

This, then, should teach us to long to be of that
triumphant church, to long to enter into the holiest of
holies, to long to be loosed, and to be with Christ.
Here the father of the faithful, holy Abraham ; here
the man after God's own heart, holy David; here that
upright and just man, hoi}' 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 impeifections
perfected, all sin cease, and all enemies be utterby
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 earthly-
minded are we, many of us, that here we could be
content to pitch our tabernacles, and never to remove
hence, even as if we loved darkness better than light,
and had rather dwell in the valley of tears 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 are but in the way
unto that which is best of all for us ; that the best
reformed 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 be 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. And let this suffice to be observed in
general from the matter of the apostle's exhortation,
whereby ye see the state even of the best reformed
churches, and so of the most holy men, and what use
is to be made of the imperfections which follow the
most perfect in this life. Now let us come unto the
several points whereunto the apostle exhorteth the
Philippians, and in them us.

The first thing whereunto he exhorteth them is, in
general, that they be ' like-minded,' or ' like affec-
tioned,' as the same phrase is translated elsewhere,
Rom. xii. 16, having their affections, likings, and
desires set on the same things ; for in this, as in the
general, are comprised, as I take it, those particulars
which follow in this verse. So that when he ezhoi
them to ' be like-minded,' it is in general that their
affections be set on the same things, loving the same
things, according in desire of the same things, and
according in judgment of the same things, but all in
the Lord. Whence I observe, a necessary duty in all
Christians called to the knowledge of God by the
gospel of Christ Jesus, which is that they be ' like-
minded in the Lord,' setting their affections, likings,
and desires on the same things in the Lord ; a duty
which our apostle prescribeth almost as oft as any
other duty. In the beginning of his former to the
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 Christ,' to be all of one mind ; and because dis-
agreeing in words engendereth dissension of mind,
therefore that we may the rather be all of one mind,
he beseecheth us all to speak one thing. In the end,

106

AIRAY ON THE PHILIPPIANS.

[Chap. II.

likewise, of his latter to the Corinthians, chap. xiii. 11,
he cornniendeth this duty unto them, saying, ' Finally,
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, likewise, 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
Romans, he maketh a most earnest prayer unto God
for them, that they might be like-minded one towards
another, saying, Rom. xv. 5, ' Now the God of patience
and consolation give you that ye be like-minded one
towards another, according to Christ Jesus ; that ye
may with one mind and with one mouth praise God,
even the Father of our Lord Jesus Christ.' Where
first the apostle implieth that, if they be like-minded,
God must give them this to be like-minded, and
therefore he prayeth unto God to give thtm 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, viz., 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 Christ Jesus, not in the Lord, what great
thing do we do ? Are not the Jews like-minded
among themselves, the Turks amongst themselves,
the adversaries of the truth amongst themselves ?
Were not the priests, scribes, and pharisees of one
mind when they condemned the innocent blood, and
the whole multitude of the Jews, when they cried all
at once, saying, ' Crucify him, crucify him, away with
him, and deliver unto us Barabbas' ? And are not
they all of one mind that cast their heads together
with one consent, and consult to work wickedness in
what kind soever it be ? And to consent and be like-
minded in these and the like things, is it not rather a
conspiracy than an unity '? We are 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 sheweth 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 oiir Lord Jesus Christ:' not only with one mind,
but also with one mouth ; nor only with one mouth,
but also with one mind. Thus, then, ye see it to be a
duty so necessary in us and in all Christians that we
be like-minded in the Lord, that the apostle still 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 we be like-
minded in the Lord ? Many reasons might be alleged,
but I will only mention two. As, first, because ' we
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 like-minded in the Lord ? One held of Paul,
another of Apollos, 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
drunken. And how can it be but that there should
be dissensions and contentions, when one likes this
and another that, one would have this and another
that, one draws this way and another that way ? In
a little house, ye know, if the husband be of one mind
and the wife of another, the parents of one mind and
the children of another, the master of one mind and
the servants of another, and every of them will needs
follow their own mind, and fancj^ their own way, how
troubled must needs that house be ? And therefore
our blessed Saviour, being now ready to be offered, in
that holy prayer for all his children, prayed, 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 like-minded
in the Lord. And in the next chapter, Philip, iii. 16,
our apostle prescribeth it as a remedy against dissen-
sions in the church, to proceed by one rule, and to
mind one thing. If, then, we will walk as becometh
the gospel of Christ, we are not only to be joined in
one faith, and one hope, but in all things we are to be
like-minded one towards another according to Christ
Jesus, we are to love and like, affect and fancy, will
and desire the same things as they are pleasing unto
the Lord ; being at one with God, we are to be of one
mind amongst ourselves.

Here, then, our adversaries will ask of us, if this
be so necessary a duty, how happens it that ye are
not all like-minded ? What mean the terms of
Zwinglians, Lutherans, Calvinists amongst you"?*
How is it that amongst you some are Brownists, some
Baroists, some Puritans, some Protestants ? How is
it that, touching ceremonies, touching discipline, and
the like, there is such difference amongst you ? Doth
not these things plainly argue that ye are not like-
minded amongst yourselves ? For answer whevounto,
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 ?f How is it
that amongst them some arc White, some Black, some
* I3ez. epifit. j Vide Par. in Iren. cap. 26.

Ver. 2.]

LECTURE XXV.

107

Grey Friars, sonic Franciscans, some Dominicans,
some Jesuits, some barely priests ? How is it that,
not touching ceremonies, or discipline alone, but
touching main and great points of doctrine, there is
such difference amongst them ? Touching the Scrip-
tures, doth not Alius Montanus say, that the books of
the Old Testament not found in the Hebrew Canon
are Apocryphal ; and doth not Bellarmine deny it ?
Doth not Canus say, that the Hebrew text is wholly
corrupt by the malice of the Jews ; and doth not Bel-
larmine denj' 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 clearly 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 terms
of Zwinglians, Lutherans, Calvinists amongst you ?
But I say unto them, what do they mean to note us
by such terms ? The memories of these men we
honour and reverence, as also we do other notable
lights which have been in the church, and are at this
day. But if we be named after any other name than
only the name of Christ Jesus, it is through their
malice, not by our desire. Yea, but how is it, say
they, that some amongst you are Brownists, some
Baroists, some Puritans, some Protestants ; that, touch-
ing ceremonies and outward discipline, there is such
difference amongst you ? I answer that, if there be
any Brownists or Baroists amongst us, we hold them
not to be of us, and therefore their distraction from us
ought not to be objected unto us. Now, for our dif-
ference about ceremonies and outward discipline, I
wish we were all like-minded in these things ; and it is
a fault and blemish of some in our church, that we
are not like-minded in these things. But for the sub-
stance of doctrine and grounds of religion, wherein is
it that we are not like-minded '? If they could, no
doubt they would tax us in the substance as they do
in the accident ; and as they cannot in the substance,
so I wish they could not tax us in the accident. So
should the joy of our 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
fulfilled.

Again, this may serve to reprove a fault too, too
common amongst us. For if we be joined together in

one faith and in one hope, if we agree in the sub-
stance of truth, we think it a small matter to dissent
amongst ourselves about smaller matters. And, indeed,
it is th<j less matter. But yet it is a thing which we
ought to labour, even to be like-minded in the Lord
in all things, which our apostle sufficiently 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 Jesus. In matters of faith and
in matters of ceremony, in matters of doctrine and in
matters of discipline, in matters of fife and in matters
of learning, in matters of religion and in matters of
civil conversation, he would have us to be like-minded,
as in the Lord it may be warranted. Let us, there-
fore, beware how we soothe up ourselves in dissenting
about matters of less moment, when we agree 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 be
like-minded in the Lord, as becometh the gospel of
Christ.

But how may we be like-minded in the Lord ? This
our apostle sheweth in the next words, and that is, 1,
if we have the same love, i. e. 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 desires in the Lord ; and,
3, if we be of one judgment, i. e. if we agree in one
truth of Christ Jesus. For these the particulars are,
as I take it, comprised under, and meant in that
general, so that, if we thus love and agree in 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 effect, have been handled in the
general. Briefly, therefore, of these, as time will give
leave.

The first thing, then, which in these particulars I
note is, that the apostle would have them to have the
same love, the same, I say, in respect of the object ;
that they should love the same things, the same
church, the same gospel, the same truth, even as we
say that they have the same faith who believe in the
same Christ. Hence, then, I observe, that it" 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 we 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 delights of the flesh, the same sins or
corruptions whatsoever, but the same things in the
Lord, and in the love whereof he is delighted and well

10S

AIRAY ON THE PHILIPFIANS.

[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
general!}7, the same things, whatsoever they be, that
belong unto our peace. And the reason of it is plain.
For where one loves one thing, and another another
thing, as, for example, one Christ and another anti-
christ, when one hateth that which another loveth,
where every man loves that which himself liketh, and
scarce two love the same things, what love can there
be, nay, what distractions must there not needs be,
nay, what desolations are not likely to ensue ? In
the church of Corinth, they 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 like to be the
ruin, of our land : in our land, we love not the same
things in the Lord, but we love, too many of us, that
man of sin, and the poisoned cups of the fornications
of that whore, and too few of us the simplicity of the
truth of Christ Jesus. To speak plainly, we love too
many of us the pope and his merchandise, and too few
of us Christ and his truth. We speak not the 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 our own lives, and that we be not made a
prey unto our enemies, let us love the same truth of
Christ Jesus, and generally the same things in the
Lord. Let us no longer halt between God and Baal,
Christ and antichrist, religion and superstition, but
with religious hearts let us love the same truth, the
same God, the same things in the Lord, that some
mav 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, i. e. to agree in their wills and desires
touching everything that is good, belong it unto reli-
gion or unto civil life and conversation, Whence I
observe another necessary duty for us, that we be like-
minded, and walk as becometh the gospel of Christ ;
and that is, that we agree in our wills and desires in the
Lord, that unity and concord amongst us be preserved
and maintained. To agree in mischief we are ready

enough, neither need we any to move us thereunto ;
for, as it is in the prophet, 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 agreement that the
Holy Ghost requireth of us, and commendeth unto us :
' Behold,' saith the prophet, Ps. exxxiii. 1, ' How good
and joyful 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 precious worth of holy agreement
amongst the sons of God, he likeneth 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, Exod.
xxx. 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 agreement in the
Lord is not, there the Lord is not.

And yet in matters wherein we differ 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 will be sure to set
that down with 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 life, how hardly are we
brought one to yield unto another, and all to agree
on that which is most evidently good ! Nay, if we
have once taken a stitch against it, we will never
agree to it, whatsoever come of it. But, beloved,
this becometh not the gospel of Christ. If we will
walk worthy of Christ, let us be like-minded, having
the same love, being of one accord.

The third 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. Whence I observe a
threefold necessary duty for us, ' that we be like-
minded, and walk as becometh the gospel of Christ,'
and that is, that we agree in one truth of Christ
Jesus, even in that truth which the prophets and
apostles have taught us. All agreement without this
is but disagreement. This alone knits the knot of
good agreement. Let our adversaries look how they
agree in this, in those manifold positions which they
maintain besides, and repugnant unto this.

Ver. 3

,*.]

LECTURE XXVI.

109

LECTUEE XXYI.

That nothing be done through contention or vain-glory ; but that in meekness of mind every man esteem other beti
than himself. Look not every man on his own things, but every man also on the things of other mvn.-
Philip. II. 3, 4.

IT remaineth now that we speak of those unchristian
vices which the apostle dissuadeth, as the very
bane of that love, concord, and unanimity, which
before he had persuaded, in these words, ' That
nothing be done through contention, ' &c.

That nothing be done, kc. In these words, then,
the apostle amplifieth his exhortation, 1, by two
evils which he dissuadeth, as the very bane of that
love, concord, and unanimity, which before he had
persuaded, namely, contention and vain-glory, ' That
nothing,' &c. 2. By the contrary virtue unto them,
which he persuadeth as the very foster-mother of that
love, concord, and unanimity, which before he had
persuaded, namely, humility, ' but in meekness of
mind ;' amplified also by the definition thereof, which
is, that it is a virtue whereby one man esteemeth
another better than himself. So that here is both a
dehortation and an exhortation : a dehortation from
contention and vain-glory, ' That nothing be done,'
&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 dehortation and an
exhortation. A dehortation from self-seeking of our
own things, which also is an enemy unto that love,
concord, and unanimity, which before he had per-
suaded, in these words, ' Look not,' &c. An exhorta-
tion unto a regard of other men's things, a means of
preserving that love, concord, and unanimity, which
before he had persuaded, in these words, ' but every
man also on,' &c. So that here are three breeders
and causes of discord and dissension dissuaded, viz.,
contention, vain-glory, 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 and the other persuaded, that love,
concord, and unanimity, may be maintained. This
of the order and meaning of the words in general.

Now for the more particular opening of the meaning
of them ; the words, ye see, in themselves are imper-
fect, and do thus depend upon the former : ' Fulfil rny
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 be among
you contention and vain-glory, 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 ye kill and crucify these earthly and
vile affections of contention and vain-glory : ' That
nothing be done amongst you through contention
and vain-glory ; but that in meekness,' &c. Now,
by contention, the apostle meaneth a delight to differ
from other men in judgment and in every other
thing, and by vain-glory he meaneth a tickling desire
to get glory 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
clone through vain-glory, his meaning is, that he would
have none of them to be tickled with such a desire of
glory, as to single out himself in judgment from the
rest, and to disdain to think as the rest do, think
they never so well. The rest that followeth is more
easy to be understood, and may further be opened as
we come to the several points. Now let us see what
observations we may gather hence for our further use
and instruction.

The first thing which here I note, is, that the
apostle would have nothing done among the Philip-
pians through contention ; he would have none of
them to take delight in 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 agree with others, though they be in the
right, such as are never well but when they are in
opposition, in contradiction. "Whence I observe,
that amongst Christians called to the knowledge of
God by the gospel of Christ, all contention should be
abandoned, nothing should be done amongst them
through contention, they should take no pleasure in
dissenting from other men, either in judgment or in
any other thing. This our apostle plainly sheweth,
where he saith, first, that contentions are a work of
the^flesh, and then, that ' they that are Christ's have
crucified the flesh, with the affections and the lusts,'
Gal. v. 20, 24. Lay, then, these together thus :
' They that are Christ's have crucified the flesh, with
the affections and the lusts,' so that they do not serve
sin in the lusts thereof; but contentious are an affec-
tion and lust of the flesh, reckoned up with adultery,
fornication, idolatry, witchcraft, heresies, murders,
drunkenness, gluttony, and such like. What, then,
must needs follow, but that they that belong unto Christ
must abandon all contentions, must do nothing upon
a humour to thwart and to cross, upon a delight to

110

ATRAY ON THE PHILIPPIANS.

[Chap. IT.

dissent and to differ. And the reason hereof is very
plain ; for when men once grow to that, that they take
a delight and pleasure in crossing and thwarting other
men, and in opposing themselves unto whatsoever
they say, be the thing never so clear, never so true,
how can they, as becometh 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 bur day ? Are they not such
men ? Again, look into the commonwealth, the divi-
sions and discords, the tumults and brabbles, Avbere-
with all societies and bodies are troubled, whence are
they ? Are they not commonly from contentious men,
which love to say and do otherwise than the rest ?
Experience hath so tried it, that it will not be denied ;
so that ye see there is great reason of abandoning all
contentions among Christians, that nothing be 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, tbat if he go he shall fall
there ? 2 Chron. xviii. 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 me, 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
Romish Church, we are counted schismatical, heretical,
contentious men. But ye must know that there is a
great difference betwixt doxi/iaffia and isiihia, betwixt
a due examination and a perverse opposition, betwixt
dissenting from others and a delight to dissent from
others, betwixt dissenting from others to maintain a
truth, and a dissenting from others only to contradict,
whether the thing be true or 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 ; wo 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 Micaiah 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 pleasure 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 contentious, and that both church and com-
monweal were as free from the thing as the name is
odious in both ; every man more read}r than other
to post the name off from himself, and none so ready
to abjure that he takes any delight in dissenting from
other men as he that is most contentious of all. None
will be contentious, and yet both church and common-
well 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 church be set
on fire therewith. 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 from the
rest, and have a conceit beyond the rest ? In the
commonweal, likewise, what siding and factioning,
what garboils and divisions in every company and
society, in every incorporation and body ? And by
whom but by contentious men, which, because they
will be above all others, will not agree with any
others ? The truth is, that whereas nothing should

Veil 3, 4.]

LECTL'RE XXVI.

Ill

be done through contention, nothing almost is done
but 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 Alius, Nestorius, Macedonius, and other like
arch-heretics 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 delight in dissenting from others,
and being always ad oppositum.

Another fault, likewise, it seemeth, there was
amongst the Philippians, which the apostle would
have repressed, and that was vain-glory, a vain affec-
tion of glory, which is when vain men, to get them-
selves glory, single themselves in some vanity from the
rest. Now the apostle would have nothing done
amongst them through vain-glory ; he would have
none of them so tickled with a vain desire of glory
as to disdain to be like unto others, or to affect
singularity in judgment, or any other thing, from the
rest. Whence I observe, that, as contention, so vain-
glory should be abandoned amongst Christians,
nothing should be done amongst them through vain-
glory ; they should not, in the vanity of their heai'ts,
single themselves in anything frorn the rest, so to get
glory amongst men above the rest, neglecting the
glory that corneth of God alone. Hereunto also
rnakcth that exhortation of the apostle, where he
saith, Gal. v. 26, ' Let us not be desirous of vain-
glory, provoking one another, envying one another.'
In which place, first, we have a very plain prohibition
of vain-glory, ' let us not be desirous of vain-glory.'
It is a fault which haunteth even very good men ;
but, saith the apostle, ' let us not be desirous of vain-
glory ;' and then the rather to dissuade us from all
desire of vain-glory, he setteth down two such fruits
thereof as shews it to be a bitter grape : the one,
' provoking of one another,' for that men desirous of
vain-glory are wont to provoke others to emulations
and strife, that by dissenting from them they may get
some glory unto themselves ; and the other, ' envying
of one another,' for that men desirous of vain-glory
are wont to envy and spite others that seem any way
to stand in their light, and to be as good as they them-
selves are.

So that hence also the reason why we are to do
nothing through vain- glory is very plain ; for when
men once grow to that to be desirous of vain-glory, it
is not possible that they should, as becometh Chris-
tians, be of one accord with others. For then,
forsooth, we may not be as others either in judgment
or in anything else ; nay, then we disdain others,
nay, then our thoughts are running on such things as
wherein we may be singular above others. Then if
we be men of the church, as we are called, we must
oither have new opinions by ourselves, or some new

interpretation by ourselves, or some new kind of
defence of something by ourselves. And if we be
other men, yet some thing or other there must be
singular in us ; whereupon some have called vain-
glory the very mother of heresies and dissensions,
whereby both church and commonweals have been
ruined. So that ye see there is great reason of this
caution among Christians, that ' nothing be dune
through vain-glory.'

Where briefly note this withal, that it is vain
glory that we are not to affect, for this glory we may
all affect, that men may speak well of us, and glorify
God on our behalf, even as our apostle professeth
that he did, where he saith, ' We give no occasion of
offence in anything, that our ministry should not be
reprehended ;' whereby he meaneth that to the utmost
of his power he endeavoured that his ministry might
be magnified ; and this glory also we may allect, so
to do that which we do, as that we may have praise
with God. But we are to do nothing through vain-
glory, that by singling ourselves from others we may
get praise amongst men.

And j-et how many things are done through vain-
glory by many of us ! Our first parents were not
more ready, at Satan's suggestion, to eat of the for-
bidden fruit, through a vain desire of glory to be like
imto God, than we, their posterity and children after
their own image, are ready through the like desire to
do many things that we should not do. What is it
that makes us go to Bellarmine, and setting a fresh
varnish upon his reasons, to set abroad in the church
new and strange opinions ? What is it that makes
us plead the pope's cause more than we need, and
more than is either for the quiet of the church, or
hath sound warrant by the word '? What is it that
makes us disdain to walk in the old and beaten way,
and to seek out new wav'S to walk in ? If it be not
through contention, is it not through vain-glory, that
we may get us a name ? I point only at some things
which I had rather you should conceive with your-
selves than I speak of them. It is utterly a fault
amongst us that many things are done through con-
tention, many things through vain-glory, and good it
were that the means how this might be remedied were
diligently to be thought upon.

Now, the means how this might be remedied are
prescribed in the next words by our apostle : let every
man put on meekness of mind, and ' in meekness of
mind let every man esteem other better than himself,'
and then nothing shall be done through contention or
vain-glory, ' but that,' &c. Where, first, we see that
humility and meekness of mind is opposed unto con-
tention and vain-glory, as a preservative against them,
and preserver of that unity and concord whereof they
are the bane. Secondly, ye see how it is defined to
be a virtue whereby every man, not only men of
meaner place and state, but whereby every man, of
what state or place soever he be, esteemeth other

112

AIHAY OX THE PHILIPPIANS.

[Chap. II.

better than himself. "Whence I observe a sovereign
preservative against contentiousness and vain-glory,
and so an only foster-mother of love, concord, and
unanimit}', and that is humility and meekness of
mind, to ' esteem every man better than ourselves.'
If we ourselves would be free from these cankered
affections of contentiousness and vain-glory, if we
would have nothing to be done amongst us either in
church or in commonweal through contention and vain-
glory, if we would have unity, love, and concord
maintained amongst us, then must we every man of
us put on meekness of mind, and ' in meekness of
mind every man of us must esteem other better than
himself;' be our state and place higher or lower,
better or meaner, we must every man be low in our
own eyes, every man willingly yield unto another, and
every man think meanlier of himself than of other.
Hereupon our apostle, being to exhort the Ephesians
to ' keep the unity of the spirit in the bond of peace,'
begins his exhortation thus : Eph. iv. 2, ' I therefore,
being prisoner in the Lord, pray you, that ye walk
worthy of that vocation whereunto ye are called, with
all humbleness of mind, and meekness,' &c, thereby
implying that humbleness and meekness of mind is
one of the best preservers of ' the unity of the spirit
in the bond of peace,' and so, consequently, one of
the best preservatives against contentiousness and
vain-glory ; which yet will evidently appear, if a little
we compare the contentious and the vain-glorious man
with the meek and humble-minded man. The con-
tentious man takes a delight in opposing himself
against all, the humble man doth not willingly oppose
himself unto any ; the contentious man will not yield,
the humble man willing v viekleth ; the contentious
man standeth stiffly in what he maintaineth, be it
true or ftdse, the humble man easily relenteth from
the false, and gladly submitteth himself unto the truth ;
the contentious man is in his element when he is stir-
ring up strife, the humble man grieveth much to strive.
If, then, we were humble men, nothing would be done
through contention amongst us. Again, vain-glorious
men think better of themselves than of others, the
humble man esteemeth other better than himself; the
vain-glorious man is puffed up with a conceit of his
own excellentness, and disdaineth others, the humble
man is lowly in his own eyes, and reverenceth others ;
the vain-glorions man must be singular for something
above others, the humble man is gladly of one accord,
and of one judgment with others ; the vain-glorious
man thinketh every great place too mean for him, the
humble man thinketh himself too mean for every place.
If, then, we were humble men, nothing would be done
through vain-glory amongst us. Again, the humble
man gladly assenteth, willingly liketh, meekly sub-
mitteth himself unto everything that is good ; if, then,
we were humble men, we should easily be knit to-
gether in one mind and in one judgment. Indeed, if
we were humble men, it must needs be that we should

be like-minded ; having the same love, being of one
accord, and of one judgment, it could not be that an}7-
thing should be done through contention or vain-glory
amongst us.

An excellent virtue then, an excellent grace of God,
is this humility and meekness of mind, but as rare as
it is excellent. For who is he that in meekness of
mind esteemeth other better than himself? Very
common it is with us, in the vanity of our mind, to
esteem of ourselves better than of others ; to think of
ourselves as the proud pharisee did in the Gospel of
himself, and of others as he did of the publican ; to
think our own penny the best silver, to value our own
gifts at the greatest worth, to make ourselves equal
unto the best, and in taking honour to prevent one
another. But very rare it is to think of others better
than of ourselves, to make ourselves equal to them of
the lower sort, in giving honour one to go before another,
in rating of gifts to set our own at the lowest rate.
Nay, we can say that this is no world for humbleness
and meekness of mind, we must now either think well
of ourselves, or else none will think well of us ; we
must now thrust out ourselves before others, or else
we shall be left behind all others ; we must now either
exalt ourselves in some conceit of ourselves, or else
we shall be so humbled that we shall be nought set b}\
And it is so indeed. But the less that this virtue is
practised, the more it is to be urged ; and the less
favour it findeth amongst the sons of men, the more
it savoureth of such grace as becomes the sons of God.
Yea, but we can object against it and say, What if we
know that we are better than others, more learned
than others, more wise than others, &c., are we, then,
in meekness of mind to esteem others better than our-
selves ? Whereunto I answer, understanding this to
be spoken as it is to the church, that if we know some
things in ourselves whereby we are better than others
of our bi'ethren, yet withal we must know that this
grace is not given us to lift up ourselves above them ;
but for ourselves in comparing ourselves with others,
we are to look upon our own wants and imperfections,
and thereby to be humbled in ourselves ; and for
others, we are to cover their wants with charity, and
to look upon the good things in them, and so to pre-
fer them before ourselves. Or we may say, that in
modesty we are to yield in many things of our own
right, so that though David knew himself to be better
than Saul, yet in modesty and in meekness of mind
he ma}7 esteem Saul better than himself. Whatsoever
be objected against this rare grace of humility, yet thus
we must cut off contention and vain-glory, or else unity
and love shall never be preserved amongst us.

Here, then, we see why it is that we are not like-
minded one towards another, having the same love, being
of one accord, and of one judgment ; why it is that many
things are done amongst us through contention and
vain-glory ; and it is because there is not in us that
meekness of mind to esteem others better than our-

Ver. 5-8.]

LECTURE XXVTT.

113

selves. In the words, therefore, of the apostle, Col.
iii. 12, ' I beseech you, as the elect of God, holy and
beloved, put on tender mercy, kindness, humbleness
of mind, meekness, long-suffering, &c. ; in giving
honour go one before another ; be not high-minded,
but make yourselves equal to them of the lower sort ;
deck yourselves inwardly with lowliness of mind : for
God resisteth the proud, and giveth grace to the
humble ; and he that humbleth himself shall be
exalted. Let nothing be done through contention or
vain-glory, but in meekness of mind let every man
esteem other,' &c.

Look not, &c. Here is a dehortation from self-
seeking of our own things, which is a third enemy unto
that love, concord, and unanimity which before he
persuaded ; as it is also to humility, and an exhorta-
tion unto that virtue which is both a preservative
against this evil, and a preserver of that love, concord,
and unanimity which before he persuaded, and also
of humility. Whence briefly I observe two means
whereby to come to humility, and to preserve love,
concord, and unanimity. The one is, not to look on
our own things ; the other, to look on the things of

other men ; for if we look every man on his own
things, as for example, every man on his own graces,
on his own wit, on his own learning, on his own
judgment, or every man on his own commodity, &c,
and neglect or contemn the things of other men, what
else will follow of this self-lo.ve but vain-glory '? and
what will follow of it but contention ? What was the
cause of the pharisee's pride, and disdain of the poor
publican ? Luke xviii. 11. He looked upon his own
fastings, and Sabbath-keepings, and tithe-payings,
and such like things ; he looked not on the publican's
confession, contrition, and humble prayer. We may
look on our own things, on our own graces, to glorify
Gocl by them and for them, not to glory in them ; and
on our own commodities, in a Christian sort to seek
them and to use them ; but we may not only look on
our own things, but also on the things of other men,
not to be busy in their matters, but on their graces,
to reverence them, and on their commodities, to
regard them. Thus shall we be humbled in our
own eyes, and thus love and concord shall be easily
preserved.

LECTUEE XXVII.

Let the same mind be even in you that ivas in Christ Jesus: who being in the form, &c. — Philip. II. 5-8.

THE apostle being now prisoner at Rome for Jesus
Christ, in writing this epistle to the Philippians,
and divers others which he wrote there in his bonds
for the gospel's sake, giveth most manifest and evi-
dent proof of the great care which he had over all
those churches which he had planted in all places.
In all which his epistles, as he laboureth to confirm
them in the truth of that doctrine which by his
preaching they had embraced, so most carefully every-
where he admonisheth them not to be troubled at the
bonds which he suftereth for the gospel's sake, assur-
ing them that his imprisonment, afflictions, and all
things that came to him, were to the furtherance of
the gospel which he had preached. In which points,
also, the apostle, having laboured earnestly in the
former chapter of this epistle, now in this chapter, in
the words before my text, he exhorteth them above all
things to humility, meekness of mind, and brotherly
love, that they should do nothing through contention, or
vain-gloiy, or self-conceit, but that every man should
esteem other better than himself, and should look on
the things of other men, and not on his own things.

In these words which I have now read unto you, the
apostle gocth forward to excite and stir up the Philip-
pians, and in them us, unto this same true humility,
meekness of mind, and brotherly love. Wherein that
he might the rather prevail with them, he presseth the
example of Christ, saying, ' Let the same mind be in
you,' &c. In the opening and declaring of wdiich

example of Christ Jesus, he first setteth down his
humility, and then the issue thereof, which was his
exaltation into glory. His humility is here described
to be twofold. First, in that he being in the form of
God, i. e. being God, and without all injury to the
Godhead, equal in might, power, and majesty unto
the Father, yet made himself of no reputation, and
took on him the form of a servant. 1. Was made
man, even the most abject amongst men. 2. In that
being made man, he humbled himself, willingly lay-
ing aside, as it were, the power of his Godhead, and
became obedient in all things which the law required
of him unto the death, even the most shameful death
of the cross. After this double description of Christ
his humility, followeth and is set down the issue
thereof, which was, that he was not left in this low
estate, but was ' highly exalted, far above all princi-
pality, and power, and might, and domination, and
every name that is named, not in this world only, but
in that also that is to come, so that at his name should
bow every knee, both of things in heaven,' (fee. The
argument, then, or reason which the apostle draweth
to persuade them to true humility, and brotherly love
one towards another, from Christ his example, in
effect is this : — If Christ, who being God blessed for
ever, and equal to the Father, yet so far humbled
himself that he became man, and took on him the
similitude of sinful flesh ; and again, if Christ, de-
scending from heaven in the similitude of sinful flesh,

114

AIRAY ON THE PHILIPPIANS.

[Chap. II.

and being made man, did yet so far humble himself
that he became obedient to the death, even the death
of the cross ; lastly, if Christ being God, and hav-
ing humbled himself to be man, and being man having
humbled himself to the death of the cross, was there-
fore highly exalted, and had a name given him above
every name, &c, — how then ought we siuful men to
put on us this humility and meekness of mind, no
man through arrogancy treading down his weak
brethren, but every man esteeming other better than
himself. This I take to be the apostle's argument in
this place. It is, then, as if he had thus said : —

0 ye Philippians, my heart's desire for you is, that
ye may be found perfect and entire, lacking nothing,
in the da}7 of Jesus Christ. Wherefore I beseech
you that nothing be done among you through conten-
tion, or through vain-glory, but that ye be like-minded
one towards another, that ye love one another, and
that in all humbleness and meekness of mind ye sub-
mit yourselves one unto another, and every man
esteem other better than himself. Learn, I beseech
you, of Christ Jesus himself, whose disciples, whose
servants, members of whose body ye are ; learn, I say,
of him to be humble and meek. For he, being God,
and (without all injury to the Godhead) equal in glory,
and honour, and majesty, unto the Father, yet made
himself of no reputation, and became man, and was
hke unto man in desires, in infirmities, in sorrows,
and in all things, sin only excepted ; yea, being man,
he so far humbled himself, that he was obedient in all
things even unto the death, and that the shameful
death of the cross, where he hung between two thieves.
Let the same mind be in you that was in Christ Jesus ;
be ye humble and meek as he was, not in that degree,
but in some measure frame yourselves unto that
humility that was in him, and then assure yourselves
that, as Christ was not thus left, but was highly exalted,
&c, so you, if you humble yourselves, you shall be
exalted. This I take to be the meaning of these
words of the apostle.

They branch themselves, as you may see, into
three parts ; whereof the first is an exhortation unto
humility and meekness cf mind : ' Let the same
mind,' &c. 2. Is set down the humility of Christ, as
a pattern for them to look upon, and to persuade them
to humility : ' Who being in the form of God,' &c.
3. Is set down Christ his exaltation into glory after
his humiliation here on earth, as a motive also to
persuade them unto love and humility : ' Wherefore
God hath also,' &c. I can only point at those mani-
fold notes, and most profitable instructions which
hence might be gathered.

First, therefore, in the exhortation, we are to note
what it is whereunto the apostle exhorteth the Philip-
pians, and in them us. The thing whereunto he
exhorteth both them and us, and all that will live
godly in Christ Jesus, is that we should be humble
and lowly, kind and courteous, gentle and loving one

unto another, in all humbleness submitting ourselves
every man one unto another, and in all meekness of
mind esteeming every other man better than himself.
The like exhortation the same apostle maketh, where
he saith, Rom. xh. 10, ' Be affectioned to love one
another with brotherly love, and in giving honour go
one before another.' In which place the apostle,
together with his exhortation unto humility, the fruit
whereof is the preferring of our brethren in honour
before ourselves, joineth the ground thereof, which is
love. For if we love our brethren, then we can will-
ingly submit ourselves unto them, and prefer them
before ourselves ; but where this love of our brethren
is not, there is contempt of them, and lifting up of
ourselves above them. The like exhortation also the
apostle Peter hath, where he saith, 1 Pet. v. 5, ' Sub-
mit yourselves every man one unto another, and deck
yourselves inwardly in lowliness of mind ; ' in which
place you see how the apostle speaketh of humility as
of a special ornament wherewithal the child of God
is decked and beautified, more than with all costly
jewels and precious ointments whatsoever. But here
it is to be observed, even from the apostle in this
place of Peter, that there is a twofold humility and
holiness : the one inward, the other outward ; the
one of the mind, the other to the eye ; the one true
and holy, the other ill and hypocritical. Of the out-
ward and hypocritical humbleness the apostle speak-
eth, where he thus writeth unto the Colossians, chap.
ii. 18, ' Let no man at his pleasure bear rule over
you, by humbleness of mind, and worshipping of
angels,' &c. ; for the understanding of which place, it
is to be understood that there were craftily crept in
amongst the Colossians certain which taught them to
worship angels, because, forsooth, it was a point of
great arrogancy straightway to rush into the holy
place, and to worship God ; greater humbleness be-
seemed them, than forthwith to rush into God's pre-
sence, and to fall down before him, and to worship
him. Much like unto those who, at this day, teach
men to use the intercession of the saints departed this
mortality, and to make their prayers unto them ; not
boldly and presumptuously themselves to enter into
the King's palace before the throne of grace, but in all
humbleness to prostrate themselves before the saints
and their images, that so their prayers and supplica-
tions, through their intercession, may be accepted with
God. But against such as by such humbleness seek
to abuse us, the apostle plainly warnetb us in this
place ; for that this humbleness is a voluntary sub-
mission, not taught by God, but chosen according to
men's own phantas}7. The inward humility and low-
liness of mind is that whereof Peter here speaketh, and
whereunto our apostle in my text exhorteth. It is the
heart, the mind, and the soul that God regardeth ;
there must be the seat of humility, if it be true humi-
lity. The glory of the true Christian is within ; and
therefore it is said, Ps. xlv. 13, ' The King's daugjiie?

Ver. 5-8.]

LECTURE XXVII.

115

is all glorious within : ' the King's daughter, i. e. tho
church ; and then, if thou be a lively member of the
church, thy glory is within, and thy outwai-d humility
is then good, when it proceedeth from within, even from
the lowliness of the mind.

And now that you see what it is, even what humi-
lity it is that the apostle exhorteth unto, ' I beseech
you' (with the apostle) 'that the same mind be in
yon that was even in Christ Jesus, that in meekness
of mind every man esteem other better than himself.'
It is an exhortation, which, if we shall a little look
into some of those properties which always follow this
humbleness of mind whereunto the apostle exhorteth,
I fear me we shall find that we have either never
heard of, or never hearkened unto. The property of
it is, ' in giving honour to prefer others,' as ye have
already heard out of the apostle, Rom. xii. 10 ; and
as is further proved by that parable of our Saviour
Christ unto the guests, when he marked how ' they
chose out the chief rooms at feasts,' Luke xiv. 7.
Out of both which places it may appear that he that
is truly humbled, in matters of honour, preferreth not
himself before others, but preferreth others before
himself. But how far we are from this humility, the
great ambition of men in our days, and great seeking
of every preferment, yea, of every petty office in every
town incorporate, would speak if I should hold my
peace. Nay, so far are we from preferring others
before ourselves, that rather than we will not climb
over the heads of those that are better than ourselves
we will use all bribery and corruption ; yea, and out
of our false hearts we will devise all manner of lies
and slanders against them, and, rather than fail, we
will libel against them. It is so, and where it is so,
there wants this humbleness of mind here spoken of.

Another property of it is, that he that is humble,
and as our Saviour calleth him, ' poor in spirit,'
esteemeth othera better than himself, as the apostle
sheweth, ver. 3. He standeth not upon the conceit
of his knowledge, of his honour, of his wealth, of his
friends. If he have these things, he acknowledged
them to be the blessings of the Lord, but no cause
why he should swell with pride, or advance himself
above his brethren. But doth not the wealthy, rich
man tread under foot, and oppress with all wrong and
violence his poor neighbours ? Is not the great
scholar and wise man so puffed up with his knowledge,
that he counts of others little better than fools ? Doth
not the great man, whether it be that he be groat in
office, or in birth and friends, doth he not disdain his
inferiors, and oftentimes make a mock of them ? I
wish it were not so ; but if it be so, there wants in
them this humbleness of mind here spoken of.

A third property of it is, as to humble us so before
God, that we willingly acknowledge whatsoever good
thing we have to be only from God, without any merit
in ourselves, so without seh>respects to regard the
good of others, and of God's church. For the truly

humbled man doth not look on his own things, as it
is in the former verse, as so loving them th.it he careth
not for the things of other men, but he looketh on
the things of other men; and whatsoever is good for
God's church, that he doth. I wish there were no
cause of fear that this humbleness of mind were want-
ing. But who seeth not that the reformation of many
abuses is hindered, that many godly and Christian
exercises are stayed, that much good many times is
left undone ? And why ? Forsooth, because such a
one moved it, because such and such men call for it,
such and such men like too well of it, and therefore
rather than please their humours, let things stand as
they are. A thing in practice too, too common, and
what humbleness of mind where it is so ? By this
which hath already been spoken, I think it may appear
how little hitherto wTe have hearkened to this exhorta-
tion of the apostle. Well, I beseech you, that what-
soever is amiss in this behalf may be amended. • Deck
yourselves inwardly with lowliness of mind : in giving
honour, go one before another : esteem every man
another better than himself;' let neither opinion of
wisdom puff you up, or of wealth make you swell ; but
' submit yourselves one unto another,' and ' let the
same mind be in you that was in Christ Jesus.' And
so I come to my second note out of this exhortation.
2. In this exhortation I note the inducement which
the apostle useth to move them unto this humbleness
of mind, which is the example of Christ Jesus. ' Let
the same mind be in you that was in Christ Jesus.'
"Will ye then have a reason why ye should be lowly in
mind ? Christ Jesus, whose example is the rule of
our life, and whose actions ought to be our instruc-
tions, he so humbled himself, that, being God, he for
our sakes became also man ; how then ought we to
submit ourselves one unto another, in all humbleness
and meekness of mind ! The like motive or reason
is used by our Saviour Christ himself, where he saith
unto the people that were with him, Mat. xi. 28,
■ Learn of me that I am meek and lowly in heart ; ' as
also, where he washeth his disciples' feet to teach
them humility, John xiii. 15, and then saith unto them,
' I have given you an example that ye should do even
as I have done to you.' "What should I go forward
to quote scriptures to this purpose ? Nothing more
usual in the Scriptures than, by the example of Christ,
to stir up unto our several duties ; and what ought to
be more effectual with us to persuade us ? "When the
soldier sees his captain fight, there needs no further
spur to set him into the battle. Christ is our Lord,
and we his servants. If he, our Lord and Master, have
given us such an example, and have said unto us, • Do
as ye have me for an example,' should there need any
further spur unto us for this duty ? If he have so
humbled himself for us, that, being God, he became
also man; if he have had such compassion on us that,
when we were enemies unto him, he reconciled us
unto God ; if he so loved us that he laid down his life

116

AIRAY ON THE PHILIPP1ANS.

[Chap. II.

for us : how ought we to be humble and lowly-minded
one towards another ! How ought we to have com-
passion upon our poor brethren, especially in this
heavy time ! How ought we to love one another with
brotherly love ! Christ, my brethren, is our head.
If we be members of his body, we must draw our
life and our spiritual nourishment from him ; we must
in all things grow up into him which is our head.
Far be it, therefore, from us to disdain our brethren,
to wrong them, to oppress them, to contemn them,
to swell in pride against them, Nay, rather let us
use one another with all kindness, with all gentleness,
with all meekness. Let us submit ourselves one unto
another, let us be like-minded one towards another in
Christ Jesus. Himself exhorteth us hereunto, he hath
given us an ensample, ' Let the same mind,' &c.

Thirdly, I note the humility of Christ, whose ex-
ample the apostle here exhorteth us to follow. His
humility is here described by the apostle, first by his
incarnation, in that, being God, he vouchsafed to take
flesh of the blessed virgin, and to become man, like
unto us in all things, sin only excepted. Secondly,
by the work of our redemption, in that, being man,
he yet again further ' humbled himself, and became
obedient to the death, even the most shameful death
of the cross.' In the description of Christ his incar-
nation are very many things most worthy our observa-
tion, touching both the natures in Christ, his Godhead
and his manhood. I can only point at some of the
heads of those observations which hence wyere to be
made and more fully handled. First, for the God-
head of Christ, in that it is here said that he was ' in
the form of God,' it is thereby proved that Christ was
true God ; for in the selfsame manner and phrase of
speech that here he is said to be in the form of God,
in the same is it afterward said that ' he took on him
the form of a servant ; ' where, by the form of a ser-
vant the apostle expresseth his manhood, as here by
the form of God is expressed his Godhead. Neither,
indeed, can any be in the form of God who is not
true God. And as in this place he is said to be in
the form of God, whereby is meant that he is God, so
in other places plainly and directly he is said to be
God, as in the Epistle to the Romans, chap. ix. 5,
1 Of whom are the fathers, and of whom concerning
the flesh Christ came, who is God over all, blessed
for ever;' and to the Colossians, chap. ii. 9, 'In Christ
dwelleth all the fulness of the Godhead bodily ;' and
in (he Acts, chap. xx. 28, ' Take heed, &c. to feed the
church of God, which he hath purchased with his own
blood.' The phrase of speech in this place is some-
what different, but it is all one as if he had thus
said, who being God. Secondly, I note, touching
the Godhead of Christ, that he was equal in all things
unto God the Father, as the apostle plainly sheweth,
where it followeth, that he ' thought it no robbery to
be equal with God ; ' for in that he saith ' he thought
it no robbery,' he plainly sheweth that it was his right,

and no injury at all unto the Godhead, for him that was
God to be equal unto God. If, then, it be Christ his
right, and no injury at all to the Godhead, that Christ
be equal unto God the Father, then Christ, as touching
his Godhead, is equal unto God the Father, howsoever,
touching his manhood, he be inferior to the Father.
And this be noted touching the divine nature of Christ.
Now touching Christ his manhood : First, in that
it is here said, that ' he made himself of no reputa-
tion,' or as the word signifieth, that ' he emptied him-
self,' and of all brought himself unto nothing, I note
Christ his manhood, not forcibly to have been imposed
upon him, but himself voluntarily to have taken on
him the form of a servant. When therefore it is said,
that ' God sent his Son in the similitude of sinful
flesh,' and again, that ' God so loved the world, that
he gave his only begotten Son,' &c, where God the
Father is said to have sent, and to have given his Son,
and the Son is said to be sent, and to be given, we
are to understand the speeches thus, that God the
Father sent his Son, and God the Son was sent of the
Father; vet God the Father, and God the Son, being
not two Gods, but one God distinguished into two
persons, it is rightly said that God the Father sent the
Son, and that the Son being one God with the Father,
made himself of no reputation, voluntarily descending
from his majesty, to be partaker of our misery. For
if himself had not thus humbled himself, who could
have imposed this base estate upon him, himself being
God blessed for ever ? The angels which kept not
then* first estate, they were thrown down lower than
the earth, even to be reserved in everlasting chains
under darkness, unto the judgment of the great day.
But Christ w'hen he was equal unto God in fulness of
power, glory, majesty, knowledge, abased himself, and
of almighty, made himself full of infirmity ; of im-
mortal, made himself mortal. Secondly, in that it is
said, 'he took on him the form of a servant,' I note
that Christ so became man, as that he ceased not to
be God. For it is not said that the Godhead was
changed into the manhood, but that Christ, being God,
took on him the form of a servant ; so uniting the
Godhead and manhood in the unity of person into one
Christ, as the reasonable soul and flesh is united into
one man. A distinction therefore of natures there is
in Christ, but no confusion of substance ; one Christ,
and he both God and man. Thirdly, in that it is said
he was made like unto men, I note the truth of his
manhood. For the apostle's meaning is, that in no
sort he took on him the nature or qualities of angels,
but took the seed of Abraham, and so made himself
man ; that in nothing he differed from the common
sort of men, tasting of all man's infirmities, and in all
things was as man, sin only excepted. Lastly, in that
it is said, ' he was found in shape as a man,' I note
the same thing that before, namely, the truth of Christ
his manhood ; for in these words the apostle his
meaning is, that his very person and behaviour shewed

Ver. 5-8.]

LECTURE XXVII.

117

him to be a man, and a man (as the prophet speaketh)
full of sorrows. Thus have I briefly pointed at some
of tbose notes and observations which may easily
be gathered touching the Godhead and manhood of
Christ, out of this description of Christ, his humility
in his incarnation.

To knit up the whole in one general note and ob-
servation, here we may most clearly observe the great
humility of our Lord and Saviour Jesus Christ. Even
this one description of his incarnation may both most
lively present it before our eyes, and be a most clear
pattern unto us, how we ought to be minded one
towards another. He that was very God, of the sub-
stance of the Father, glorious in majesty, wonderful
in power, only wise, of right, and without any injury
to the Godhead at all, every way equal unto God the
Father, of himself vouchsafed to descend from his high
and glorious majesty, and to take into the unity of his
person the nature of a man, even the base condition
of a servant, and in everything that concerns man's
nature to be like unto all other men, sin only excepted.
Here is love passing the love of women, and here is
humility beyond all comparison. Who knoweth not
this '? and yet who followeth this pattern of Christ
Jesus set before him ? He, when we were enemies
unto him, vouchsafed to come unto us ; which of us
will vouchsafe to go unto our enemy, and be recon-
ciled unto him, though the commandment be, that the
sun should not go down upon our wrath ? Nay, how
hardly are we drawn to come unto him that hath thus
vouchsafed to come unto us ? Let the bell ring in the
forenoon and in the afternoon to call us to come unto
him, that we may hear his will out of his word, yet
either we will not come at all, or at our best leisure,
when our own business is despatched. He for us
vouchsafed to descend from his high throne of majesty,
and to become man. But which of us will stoop down
a whit, or at all let down our sail for our poor
brethren's sake ? Nay, if we be above them, rather
than we will look so low, we will turn them out of
house and home, out of lands and goods, yea, we will
suffer them for want of food to perish in our streets.
Oh, if Christ Jesus had been so unkind unto thee, how
hadst thou ere this been plunged into the bottomless
pit of hell, and so been prevented of this unkindness
to thy brother ! He disdained not to take on him
even the basest condition of a man, even of a servant,
and for our sakes to become poor, that we through
his poverty might be made rich. But how many of
us with patience do bear our poverty ? Nay, do we
not murmur and grudge against God, as an unequal
disposer of these temporal blessings ? Do we not
often break out into these intemperate speeches,
rather than we will thus want, we will rob by the
highway side or steal ; rather than we will starve, we
will have it out of the rich man's belly ? &c. But
know thou, that unless Christ had been poor for thy
sake, thou hadst had thy portion with the devil and

his angels. He took upon him our infirmities, that
so he might take compassion on our infirmities. But
how many of us are moved to take compassion on the
miseries, distresses, and infirmities of our brethren ?
Nay, how many of us do shut up all bowels of com-
passion against those that are in misery and distress,
not clothing the naked, not feeding the hungry, not
visiting the sick, not relieving the distressed ? 0 my
brethren, let the same mind be in you that was in
Christ Jesus. If he thus humbled himself for our
sakes, let us follow him in the practice of humility.
Let us equal ourselves unto them of the lowest degree.
Let us pluck down our high sails, and be ready to
distribute unto the necessity of the saints. ' Let us
do good unto all, but especially unto those that are of
the household of faith.' Let us not say with the
angel of the church of Laodicea, ' I am rich, and in-
creased with gold, and have need of nothing : ' but let
us cast down ourselves for our sins, and let every man
be humbled in his own soul, and so shall we submit
ourselves one unto another. Let us always set before
our eyes the humility of Christ Jesus in his incarna-
tion, and thereby be provoked to all humbleness and
lowliness of mind. Meditate on these things, all ye
that fear God, and ye shall find rest unto your souls.
Meditate on these things, ye that now come, or here-
after mean to come, to the Lord's table, to be made par-
takers of the mysteries of Christ his blessed death and
passion. Here Christ Jesus, who was made bone of
our bone, and fiesh of our flesh, inviteth you unto his
holy supper, that you may be made bone of his bone,
and flesh of his flesh. Here, by a true and lively
faith, through the operation of the Holy Spirit, ye
are made bone of his bone, and flesh of his flesh,
members of his body, and vessels of his glory. But
there must be in you the same mind that was in
Christ Jesus : ye must put away all hatred and con-
tention, all rancour and malice ; and as he came to us
in love towards us, so we must come unto him in
perfect love and charity towards all men. As he came
unto us to kill sin in our flesh, so we must come unto
him purged from the corruption which is in the world
through lust, that so we may be ' partakers of the
divine nature,' as Peter speaketh, 2 Peter i. 4. As
he came unto us, giving us an ensample so to walk as
he hath walked, so we must come to him with full
resolution, and settled purpose, so to walk as we have
him for an ensample, in all humbleness and lowliness of
mind ; or else, in coming unto him to this holy table, we
heap unto ourselves wrath against the day of wrath,
and of the declaration of the just judgment of God.

The Lord give us his grace, that we may walk as
we have Christ Jesus for an example, that, submitting
ourselves one unto another, we may be hke-minded
one towards another in Christ Jesus ; that, every man
esteeming other better than himself, we may all to-
gether, in all things, grow up into him which is our
head, that is, Christ.

118

AIRAY ON THE PHILIPPIANS.

[Chap. II.

LECTURE XXVIII.

He liumhled himself, and became obedient unto the death, even the death of the cross. — Philip. II. 8.

TJTE humbled himself, &c. In which words the
J-*- apostle first proposeth this second humiliation
of Christ in general, saying, ' He humbled himself.'
Secondly, the apostle describeth it more particularly
by the obedience of Christ unto the death, saying,
' and became obedient unto the death.' Where the
apostle noteth a twofold obedience of Christ, the one
before his death in his whole life, the other in and at
his death ; the former consisting in Christ his fulfilling
of the law, the latter in his whole sufferings of deatb,
and all the pains and sorrows thereof ; for in that it
is said that Christ became obedient unto the death,
the apostle his meaning is, that Christ was obedient
in all things that the law required of him, both doing
the will of his Father in the whole course of his life,
and further subjecting himself unto the death ; so that
he was not only obedient to his Father, to fulfil the
law for us, but he was obedient unto the death, to lay
down his life for our sakes. Lastly, this circumstance
of his death is amplified by the kind thereof, ' he be-
came obedient unto the death, even the death of the
cross,' -which was the most shameful and most accursed
kind of death. So that the meaning of the apostle in
this place is, that Christ, who so had already humbled
himself, that of the Son of God, he was now become
the Son of man, did yet further humble and abase
himself, and became obedient unto his Father's will
in all things that the law required of him, even unto
the suffering of death for us miserable sinners, sub-
mitting himself unto death for us, and that the most
shameful death of the cross. This I take to be the
meaning.

In these words, then, we are to note four doctrines
touching Christ. The first is touching his humilia-
tion ; the second, touching his obedience in his life ;
the third is touching his death ; the fourth is touching
his kind of death.

In his humiliation I note, first, the person that was
humbled ; secondly, the manner of his humiliation ;
both set down by the apostle when he saith, ' He
humbled himself.' For the first, touching the person,
hence it appeareth that he who, being God, and equal
with the Father, was now become man, ' humbled
himself, and became,' &c. The person, then, that
was humbled was Christ, God and man, perfect God
and perfect man, subsisting of a reasonable soul and
human flesh. And necessary it was that he who was
now to work the work of our redemption should be
both God and man : man, that, as man had sinned, so
sin might be punished in man, for so God's justice
required ; God, that he might be able to sustain the
grievousness of the punishment due to our sins, which
should be temporal, but yet equivalent to eternal pains ;

for our sins being infinite, and the punishment due to
them being infinite, because thereby we had grieved
an infinite God, the person must needs be infinite
which should pay the price of our sins. Again, it
was necessary that he should be man, that he might
sutler death, because for sin man had deserved death ;
and necessary likewise that he should be God, that he
might be able to wrestle with the wrath of God, which
none else could do but he that was God. Needs,
therefore, must he be both God and man. And that
he was so, as by this place it is plain, so by that like-
wise in the Acts, chap. xx. 28, where the apostle
exhorteth the elders of Ephesus to ' feed the church
of God, which he,' saith the apostle, ' hath purchased
with his own blood.' In which place, he who hath
purchased a church unto himself, is both called God,
and also witnessed to be true man, in that he purchased
it with his own blood.

Here, then, we may see the heinousness and
grievousness of our sins, and the greatness of our
misery by reason of them. God blessed for ever
must become man, and God and man must be united
into one Christ ; and being thus united, must be
humbled unto the death, and must pay the price of
our sins by shedding of his own blood, or else the
everlasting curse of God's wrath abideth upon us, and
our portion is with the devil and his angels, in the lake
that burnetii with fire and brimstone for ever. And
yet what account or reckoning at all is made of sin ?
Surely so little, that it may be very well said unto us,
which Hosea the prophet sometime said unto the
children of Israel, Hos. iv. 1, ' Hear the word of the
Lord, ye children of Israel : for the Lord hath a con-
troversy with the inhabitants of the land, because
there is no truth,' &c. And yet what remorse of these
things, even now when the whole land mourneth for
them, and groaneth under the burden of them ! It
had not been possible to satisfy God's justice for the
least of our sins otherwise than by everlasting death,
unless God had become man, and so humbled himself
to suffer whatsoever was due for man's sin ; and yet
who is he that considereth in heart his sins, to reform
the wickedness of his way ? ' Oh, consider this, ye
that forget God,' and grieve his Holy Spirit by your
continual committed sins, ' lest he pluck you away,
and there be none to deliver you.' Fly from sin as
from a serpent. Christ Jesus, both God and man,
hath paid the price for our sins. Let us not, there-
fore, henceforth serve sin in the lusts thereof, but let
us glorify God both in our bodies and in our spirits.

The second thing which I noted in Christ his humi-
liation, was the manner of Christ his humiliation ;
which I note, 1, was voluntary; 2, that both his

Ver. 8.]

LECTURE XXVIII.

119

manhood ami his Godhead was abased. That his
humiliation was voluntary, appeareth by that it is
said, that ' he humbled himself .' As, then, his first
humiliation when, being God, he took on him man's
nature, was voluntary, so his second humiliation,
when, being both God and man, he subjected himself
unto the law and unto death, was voluntary. How,
then, is it said that he ' was made obedient ' ? for so
it is read in the original. He was made obedient not
of any other, but of himself; neither forcedly, but
willingly he made himself obedient, even as willingly
he humbled himself. Now for the other point, that
Christ was abased and humbled both according to
his Godhead and his manhood. (1.) For his man-
hood it doth appear, in that it was made subject to
the infirmities of man's nature, as also to the miseries
and punishments which were due unto man for sin.
(2.) For his Godhead, it was also abased, not as it is
considered in itself, — for so it is immutable, — but in
respect of the veil of the flesh, under which it was so
covered that it lay hid from the first moment of Christ
his incarnation to the time of his resurrection, with-
out any great manifestation of his power and majesty
therein.

Did he, then, who was both God and man, thus
voluntarily humble himself in his Godhead and in his
manhood ? Did he so abase himself that he would
be born in a cratch, converse with poor fishermen,
eat and drink with publicans and sinners, be baptized
of John, be tempted of the devil, wash his disciples'
feet, and as a lamb before the shearer, so not open
his mouth ? What should this teach us, my brethren ?
Even willingly to submit ourselves one unto another,
and ail of us to deck ourselves inwardly with lowliness
of mind. If abundance of wisdom and knowledge, if
greatness in honour and dignity, if sovereign power
and authority, had been sufficient motives and in-
ducements for our Saviour Christ to stay himself from
thus humbling himself, ' his name was Wonderful,
Counsellor, the mighty God, the everlasting Father,
the Prince of peace ; ' to him did belong all honour
and glory, ' in him were hid all the treasures of wis-
dom and knowledge,' and ' of his fulness have all we
received, and grace for grace ; ' yet for all this he
humbled himself willingly, as ye have heard. Let
not, therefore, the conceit of wisdom and knowledge
in ourselves, let not the conceit of our wealth and
riches, of our preferments and honours, of our birth
and friends, cause us to swell with pride of our own
gifts, or to lift up ourselves above our brethren, or to
disdain our inferiors ; let not these be any stays why
there should not be in us the same minds that was in
Christ Jesus. ' Let every man make himself equal
unto them of the lowest degree,' and ' let every man
esteem other better than himself,' for f God resisteth
the proud, and giveth grace unto the humble.' And
let this be noted touching Christ his humiliation. It
folio weth,

And he became obedient ; or, he nas made obedient.
Whence I note the second point which I proposed to
be spoken of, to wit, Christ his obedience in his life
unto the law, to fulfil the law ; for if the question be
asked, When, and how long was Christ obedient '? the
apostle answercth, usque ad mortem, ' unto the death;'
not as if his death were no part of his obedience, but
the apostle plainly implieth thereby that, as in the
rest of his life he was obedient unto his Father's will,
to fulfil the law for us, so was he obedient in his death
to redeem us from death, hell, and the devil. Touch-
ing his obedience unto the law to fulfil the law, the
apostle saith, Gal. iv. 4, that ' when the fulness of
time was come, God sent forth his Son, made of a
woman, and made under the law,' that is, subject
unto the law to fulfil the law. And of himself thus
our Saviour himself speaketh, Mat. v. 17, ' Think
not that I am come to destroy the law or the prophets ;
I am not come to destroy them, but to fulfil them.'
Christ, then, was made subject to the law, and came
into the wrorld to fulfil the law. And therefore he
was circumcised the eighth day, he was presented to
the Lord after the days of Man's purification, and,
as the text saith, Luke ii. 39, ' All things were done
for him according to the law of the Lord.' He gave
sight to the blind, made the deaf to hear, the dumb
to speak, the lame to go, &c, as it was so written of
him, Isa. xxxv. 5, 6. He preached the gospel to the poor,
bound up the broken-hearted, preached deliverance to
the captives, set at liberty them that were bruised,
preached the acceptable year of the Lord, &c, as it
was so written of him, chap. lxi. 1, 2. He was
counted with the transgressors, though he had done
no wickedness, neither any deceit was in his mouth ;
he bare the sins of many, and prayed for the tres-
passers, as it was so written of him, chap. liii. 12.
In a word, whatsoever was written of him in the law
of Moses, and in the prophets, and in the psalms, all
that he fulfilled. And therefore, when John would
have put him back from his baptism, he said unto
him, Mat. iii. 15, ' Let he now, for thus it becometh
us to fulfil all righteousness ;' as if he had said, Stay
not this act of my baptizing, for we must render per-
fect obedience unto the Father, in all things which he
hath ordained. Nowr will ye know the reason why
Christ thus fulfilled the law, as it is written of him ?
The apostle giveth it, where he saith, Gal. iv. 5, 'For
this cause he was made subject unto the law, that he
might redeem them which were under the law;' or,
as the same apostle saith, Horn. viii. 4, ' That the
righteousness of the law might be fulfilled in us, which
walk not after the flesh, but after the Spirit,' i. e. that
his fulfilling of the law in our flesh might be imputed
for righteousness unto the children of his kingdom,
as well as if they had fulfilled the law in their own
persons. For when, as the same apostle there
speaketh, by reason of our sinful flesh we were not
able to fulfil the law, and therefore must needs perish

120

AIRAY ON THE PHILIPPIAXS.

[Chap. II

by the law, then God, sending his own Son in the simili-
tude of sinful flesh, made him obedient unto the law, that
his fulfilling of the law might be imputed for righteous-
ness unto us which believe in Christ Jesus whom he hath
sent, and walk not after the flesh, but after the Spirit.
Again, the work of our redemption consisteth not only
in Christ his sufferings and death, but in his fulfilling
of the law also. For the sufferings and death of
Christ, considered apart from his legal obedience, only
takes away the guilt and punishment, frees man from
death, and makes him of a sinner to be no sinner ;
but that he may be fully reconciled to God, and
accepted as righteous to life everlasting, this legal
obedience of Christ must be imputed unto us. Witness
the apostle, where he saith, Rom. v. 19, 'As by the
disobedience of one man many were made sinners, so
by the obedience of one shall many be made righteous ;'
where, speaking generally of obedience, he meaneth
Christ his whole obedience, which in all his lifetime
he performed. For, as in the disobedience of Adam
there was transgressio leg is uncle fact i sumus peccatores,
sic in obedientia Christifuit impletio legis, mule sumus
ijusti, the transgression of the law, whereby we are
made sinners, so in the obedience of Christ there was
the fulfilling of the law, whereby we are made just.
And therefore, that he might be made of God unto us
perfect justification and redemption, besides that he
suffered and died for us that he might free us from
sin and death, he also fulfilled the law for us, that so
we might be made the righteousness of God in him.

Here, then, is an exceeding great comfort for every
faithful Christian soul. Christ hath fulfilled the law
for us, and his obedience unto the law is now made
our righteousness, so that now there is no condemna-
tion unto them that are in Christ Jesus. Whatsoever
the law required of us, all that he hath fulfilled in his
own person, that so the righteousness of the law, which
was impossible for us to perform, might be imputed
unto us, and we delivered from the bondage of the
law. He made himself subject unto the law, tbat by
fulfilling of the law for us he might free us from all fear
of condemnation by the law. Doth, then, the law
present before thine eyes a curse and condemnation, if
thou dost not continue in all things that are written
in the book of the law to do them ? and doth thine
own conscience tell thee that in many things thou
hast offended, and many ways thou hast transgressed
the law of thy God ? Be not troubled, nor fear. Cast
thy burden upon Christ Jesus. He hath fulfilled the
law, not for himself, but for thee, that his obedience
might be imputed for righteousness unto thee. Again,
knowest thou that nothing that is unpure or unclean
hath at any time entered into God's sight, and wouldst
thou be presented pure and unblameable before him
in that day ? Here is the garment of thy elder brother
Christ Jesus : in this his obedience thou shalt appear
righteous before thy God in that day. Thine own
obedience, thine own works, thine own righteousness,

seem it never so great and goodly, must vanish as a
morning cloud in that day ; for even thy best right-
eousness is but as the menstruous cloths of a woman,
as the prophet speaketh. The cloak wherewithal thy
nakedness must be covered is the righteousness of
Christ Jesus, which righteousness is made thy own,,
if thou by a true and lively faith lay hold on him where
he sitteth at the right hand of the Father in the highest
places. What greater comfort can there be unto thine
afflicted soul than this, both to be delivered from the
curse of the law for not keeping it, and to be presented
pure before thy God at that day ? And all this com-
fort thou mayest have by this obedience of Christ
Jesus.

And as this obedience of Christ Jesus unto his
Father's will, to fulfil the law for us, may justly miuis-
ter this comfort unto us, so may it further teach us
to yield all obedience unto the will of our heavenly
Father. For howsoever we be freed from the con-
demnation of the law, because Christ hath fulfilled the
law for us, yet are we not freed from the performance
of our obedience unto the moral law of God ; but even
by this example of our Saviour Christ we are more
straitly tied thereunto ; for, 1 John ii. G, ' He that
saith he remaineth in Christ ought even so to walk as
he hath walked :' in all humility, and in all obedience
to his heavenly Father's will ; ver. 4, ' He that saith
he knoweth God, and keepeth not his commandments^
is a liar, and the truth is not in him ; but he that
keepeth his word, in him is the love of God perfect
indeed ;' ver. 5, ' And hereby we know that we are in
him, and that we love him, if we keep his command-
ments.' As, therefore, Christ walked in the law, and
performed all obedience unto his Father's will, so re-
member thou to walk with thy God, and to keep his
commandments with thine whole heart. Beware that
thou dissemble not ; beware that thou present not thy-
self in the assembly of God's saints to hear his word,
or to receive his holy sacrament, either for fashion's
sake, or for fear of the law only to save thy purse, for
so thou purchasest unto thyself a fearful judgment.
Beware how thou dalliest with thy God ; for he seeth
not as man seeth. Well thou mayest dissemble with
man ; but he searcheth the heart and reins, and he
knoweth all thy thoughts long before they be con-
ceived by thee. Let thy heart be sound with thy God
and his commandments, let them be in thy heart to
do them. And so much of Christ his obedience.

It followeth : And became obedient even unto the-
death ; his death being likewise a part of his voluntary
obedience unto his Father's will ; for both in fulfilling
the law, and in suffering death for us, he shewed his
obedience unto his Father, and wrought the works of
our redemption. Here, then, is the third doctrine
touching Christ which I proposed to be observed,
which is touching his death, under which name I un-
derstand, not only the separation of his soul from his
body, but all the pains and agonies which he suffered

Ver. 8.]

LECTURE XXVIII.

121

both in soul and body. For as it was written of
hirn, Isa. liii. 4, ' He bare our infirmities, and carried
our sins, he was wounded for our transgressions, he
was broken for our iniquities, he made his soul an
offering for sin, the chastisement of our peace was
upon him, and with his stripes we are healed ;' as
thus, I say, it was written of him, so thus he suffered,
and was obedient unto the death. Will you, then, see
what manner of death Christ suffered '? He suffered
not only a bodily death, and such pains as follow the
dissolution of nature, but he suffered likewise in his
soul the wrath of God for the sins of the world, lying
so heavy upon him that it wounded his flesh and his
spirit also, as the Scripture speaketh, ' even to death.'
For if he had suffered no more but in body, then he
overcame no more but a bodily death, and then were
our state most miserable ; but our sins having de-
served, not the bodily death only, but even death both
of body and soul, by the death which he suffered he
overcame death and the power of it, both in our bodies
and in our souls. Whence was it that, when his death
approached, he began to be in sorrow and heaviness ?
Whence was it that he said unto his disciples, ' My
soul is very heavy, even unto the death ' ? Whence
was it that so often he fell on his face, and prayed
that, ' if it were possible, that cup might pass from
him ' ? Whence was it that an angel appeared from
heaven unto him to comfort and strengthen him ?
Whence was it that, as he prayed, ' his sweat was like
drops of blood, trickling down to the ground ' ? Was
not this, and all this, even from the pains which he
felt in his soul, by reason of the wrath of God against
sin ? Can we think that all this came to our Sa-
viour Christ for fear of a bodily death ? Have his
servants, that receive of his fulness, so despised this
death of the body, that either they wished for it to be
with Christ, or rejoiced in the midst of it before the
persecutor ; and did our Saviour himself so fear and
tremble at the remembrance of it ? Did the apostles
sing in prison, and rejoice when they were whipped
and scourged ? Did Paul glory in the tribulations
which he suffered ; and did our Saviour, in such like
pain, cry in the bitterness of his soul, ' My God, my
God, why hast thou forsaken me ? ' Nay, my breth-
ren, that which made Christ to be heavy would have
crushed his apostles in pieces ; that which made him
sweat blood in the garden, would have sunk them into
hell ; that which made him cry, would have held both
men and angels under everlasting woe and lamenta-
tion. Besides his bodily death, therefore, and the
pains that followed thereupon, he felt in his soul most
grievous pains, through the wrath of God which was
upon him for our sins. And thus ye see what death
he suffered for our sakes, when he was made obedient
to the death.

The fruits and benefits which we receive by Christ
his death are these: 1. By his death we are freed
from that death which is both of body and soul, have

the victory over that death which is the reward of sin,
as witnesseth the apostle, Heb. ii. 14, Rom. viii. 1.
For our Saviour, by his death, hath pulled out the
sting of death, and on the cross hath triumphantly
said, ' 0 death, where is thy sting ? 0 grave, where is
thy victory ? ' And therefore, when we feel the pangs
of death approach, we should not fear, but be full of
hope, considering that our death is now changed by
the virtue of Christ his death, and is the entrance
into an everlasting life. 2. By Christ his death we
have remission and forgiveness of our sins, as saith
our Saviour himself, wherein the institution of his
supper, Mat. xxvi. 28, ' This my blood, which is shed
for many for the remission of sins.' For the remem-
brance of which, his blessed death and fruits of his
passion, he hath ordained this holy sacrament of his
supper to be continued in his church for ever. In
which holy supper the death and passion of our Sa-
viour is so lively represented unto us, as if we had
seen it with our eyes, the bread betokening the body,
the wine the blood of our Saviour Christ ; the break-
ing likewise of the bread signifying the breaking of
his body with those unspeakable torments which he
suffered, and the pouring out of the wine the shedding
of his most precious blood, when his blessed side was
gored with the spear of a soldier ; our eating of the
bread and drinking of the wine assuring us of our in-
corporation into Christ, to be made partakers of all
the benefits of his passion. When ye come, there-
fore, to this holy supper, remember that ye are called
hither to continue the remembrance of his blessed
death and passion until his blessed coming again.
Repent you earnestly of your manifold sins, for the
remission whereof Christ shed his own heart's blood.
Love one another, even as he hath loved us, who laid
down his life for us. And have faith in Christ Jesus,
' whom God hath set forth to be a reconciliation
through faith in his blood.' By faith in Christ Jesus
we receive remission of our sins, and all other benefits
of his death and passion. By love of our brethren
we testify our love of God, who sent his Son to be a
reconciliation for our sins. And with the contrition
and sorrow of our hearts for our sins the Lord is bet-
ter pleased than with all burnt-offerings and sacrifices.
These are the things which the Lord requireth of us,
even faith, repentance, and love ; and as at all time?,
so at this time especially, when we come to the re-
ceiving of these holy mysteries, let us think of these
things. He that eateth and drinketh unworthily, eat-
eth and drinketh his own damnation, crucifying again
unto himself the Lord of glory and King of our peace.
But he that examineth himself, and so eateth of this
bread, and drinketh of this cup, is made one with
Christ, and Christ with him, and Christ shall raise him
up at the last day, so that he shall never see death,
because he believeth in him who died for our sins,
and rose again for our justification. It followeth: —
Even the death of the cross. The most shameful

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[Chap. II.

death that they could put him unto. Here, then, is
the fourth and last point which I noted in these words,
which is, the kind of his death, whereunto he sub-
mitted himself. The kind of his death was, he was
crucified between two thieves, where he was mocked
of- all sorts of men, where, in feeling of the whole
wrath of God upon him, he cried out, ' My God, my
God, why hast thou forsaken me ? ' where, having
performed all things that were written, he said, ' It is
finished,' and so commended his spirit into the hands
of his Father.

Whence, 1, we rnay learn with bitterness to bewail
our sins, for which Christ was thus cruelly nailed on
the cross, and there suffered the whole wrath of God.
2. To crucify our flesh, and the corruption of our
nature, and the wickedness of our hearts. ' For they
that are Christ's crucify the flesh with the affections
and the lusts,' Gal. v. 24. 3. It may teach us that,

when we suffer any judgment, cross, or calamity in
body or in mind, we do not suffer them as any curse
of God, but as the chastisements of a loving Father.
For Christ Jesus, in his cross being accursed for us,
hath delivered us from all curse. Beloved, let us
think of these things, mourning for our sins, mortify-
ing the deeds of the flesh, and comforting ourselves
in the cross of Christ Jesus, who abased himself for
us, fulfilled the whole law for us, died for our sins,
and was nailed to the cross for our iniquities.

0 Lord, teach us to humble ourselves both before
thee and one unto another ; teach us to do thy will ;
teach us to die unto sin, that we may live unto thee;
and daily more and more crucify the old man in us,
that, being renewed in the spirit of our minds, we
may henceforth serve thee in holiness and righteous-
ness all the days of our life !

LECTUEE XXIX.

Wherefore God hath also highly exalted him, and given him a name above every name: that at the name of Jesas

Jr.— Philip. II. 9, 10.

IT remaineth now that we proceed from the descrip-
tion of Christ his humility, unto the description
of his exaltation into glory after his humiliation here
on earth, set down in these words : —

Wherefore God hath also, &c, in which words the
apostle, 1, in general setteth down Christ his exaltation
into glory as a consequent or effect following his
humiliation, and obedience unto death, when he saith,
' "Wherefore God hath also,' &c. Him, even Jesus,
who was crucified, hath God raised unto life, set him
at his right hand, and made him both Lord and
Christ. 2. The apostle setteth down a more parti-
cular specification and explication of Christ his
exaltation into glory, (1.) when he saith, ' and given
him a name,' &c. ; whereby is meant that God, having
raised him from the dead, hath given him such majesty
and glory in the heavenly places, that he hath ap-
pointed him Lord over all things, and made him head
unto the church, which is his body. (2.) When he
saith, ' thai at the name,' &c, whereby is meant that
God hath made all things subject under his feet, and
that ;tll creatures ' shall confess that Jesus Christ is
the Lord, unto the glory of God the Father.' It is,
then, as if the apostle had thus said : Christ, when he
was God, humbled himself to be man ; and being God
and man, he humbled himself, and became obedient
unto death for us; therefore God hath highly exalted
him that thus humbled himself, and hath crowned
him in the heavenly places with glory and honour,
! far above all principality, and power, and might, and
domination, and every name that is named ;' so that
all creatures now do, and shall, cast down their
crowns, and fall down before him, and say, ' Praise,

and honour, and glory be unto him that sitteth upon
the throne, and unto the Lamb for evermore.' And
let this be spoken touching the order and the mean-
ing of these words in general. Now let us look a little
unto the general scope of them, and see what lessons
we may learn from them.

Wherefore God hath, &c. The general scope and
drift of the apostle in these three verses is, by the
consequent and good end which God giveth unto
humility, further to persuade us unto humility and
lowliness of mind, that so, if the example of Christ his
humiliation cannot prevail with us, to move us unto
humility, yet the excellency of that dignity whereunto
he was exalted after, and for his great humility, may
persuade us thereunto. Whence I gather these three
observations for our instruction: —

1. Hence I note the gracious goodness of our
merciful God, who seeketh every way to win us unto
that which he requireth of us. Sometimes he
threateneth, that so for fear of his judgments we may
walk in the law that he hath appointed for us.
Sometimes he punisheth, for that in our affliction we
seek him diligently, as the prophet Hosea speaketh,
Hosea v. 15 ; and sometimes he prorniseth, that by
his promises we may become partakers of the divine
nature, as Peter speaks, 2 Peter i. 4 ; that so
we may be drawn from the corruptions which are in
the world through lust, as the same apostle there ex-
poundeth himself. In this place, having pressed us
with the example of Christ his humiliation unto
humility, he setteth down the excellency of that
dignity whereunto Christ was exalted after his humilia-
tion, that so seeing the reward, or at least the con-

Ver. 9, 10.J

LECTURE XXIX.

123

ecquence which followeth humilitj-, we may embrace
tliis holy virtue which he requireth of us. A man
vould have thought that this should have been
enough to persuade us to set before us the example
of Christ Jesus. And when we have used any
reason to such or such purpose, we think we have
done well, and bid him whom we speak unto look
to the afterclaps if he hearken not unto us. But
such is the mercy of our good God, that he leaveth
not with a little, but he heapeth reason upon reason,
and addeth motive unto motive, and rather than he
will not prevail with us, he will do with us as we do
with little children, by most great and precious
promises, he will persuade us unto that he requireth
of us. Oh let us take heed how we hearken not unto
the voice of so good and gracious a God.

2. Hence I note the dulness of our minds unto
every good motion of the Spirit, unless the Lord do,
as it were, draw us with the cords of love, and even
force us, by multiplying his mercies towards us. There
must be precept unto precept, line unto line, reason
unto reason, and after all this, promise or hope of
reward ; or else, be the motion never so good, yet we
will not hearken unto it. Unto pride and vain-glory,
unto contention and oppressing one of another, we run
apace, and need no spur to set us forward ; nay, not
any reason here shall rule us, but run we will after
our own unbridled affections. But to prevail with us
to put on tender mercy, kindness, meekness, humble-
ness of mind, to persuade us to be courteous one unto
another, and to submit ourselves one unto another,
there must be exhortation upon exhortation, the ex-
ample of Christ Jesus must be proposed unto us, and
besides all this, there must be certain hope of glory
after humility ; and well if all this can persuade us
unto humbleness and lowliness of mind ; such is our
backwardness, and so slow are we to hearken unto the
things that belong unto our peace. We should love
cur God, even for himself, because he is good, and
goodness itself; we should keep his commandments,
because they are his, and good and righteous alto-
gether; we should embrace humility, because we
should be conformable to the image of Christ Jesus.
But to stir up our slackness and dulness unto these
and the like duties, he hath given us most great and
precious promises, and assured us that the perform-
ance of these duties shall not be in vain in the Lord.
Let us not still harden our hearts, as in the day of
slaughter ; let us not still stop our ears at the voice
of the charmer, charm he never so wisely ; but if
nothing else will prevail with us, yet let his promises
persuade us unto our duties, and let the sure hope of
glory stir us up unto humility.

3. Hence I note, that the high way to be exalted
into glory is to deck ourselves inwardly with lowliness
of mind ; which is not only proved by this example
of our Saviour, the consequent of whose humility was
an eternal weight of glory, as here we see, but by

many other places of Scripture more. Our Saviour
Christ saith, ' Whosoever exalteth himself shall be
brought low, and whosoever humbleth himself shall
be exalted.' Solomon saith, Prov. xxii. 4, ' The re-
ward of humility, and the fear of God, is riches, and
glory, and life.' And in another place, chap. xv. 33,
' The fear of the Lord is the instruction of wisdom,
and before honour goeth humility.' The reason is
given by the same Solomon in another proverb, chap.
iii. 34, where he thus saith, ' with the scornful the
Lord scorneth, but he giveth grace unto the humble ; '
which the apostles Paul, Peter, and James, doth thus
read, ' God resisteth the proud, and giveth grace to
the humble.' How humble and lowly-minded David
and Solomon were, the Scriptures do witness ; as also
how high the Lord exalted the throne of their glory.
The like might be said of many others mentioned in
holy Scriptures, which I willingly now pass over, be-
cause I have heretofore pressed this point. Only, in
a word, with Saint James, I exhort you to ' cast your-
selves down before the Lord, and he shall lift you up.'
' The pride of a man shall bring him low, but the
humble in spirit shall enjoy glory,' Prov. xxix. 23.
Swell not therefore with pride one against another,
whatsoever blessings you have of wisdom, wealth, or
honour, one above another. Let nothing be done
among you through contention or vain-glory, but let
every man, in meekness of mind, esteem others better
than himself ; ' let the same mind be in you that was
in Christ Jesus,' and this know for a surety, that as
here in Christ, he was first humbled and then exalted,
so before glory goeth lowliness and humility, Prov.
xviii. 12. And let this suffice to be observed out of
the original scope and drift of the apostle in these
words. Now let us a little more nearly look into
them, and see what further use we may make of them ;
and first of these, where the apostle setteth down in
general Christ his exaltation into glory, saying :

Wherefore God hath, Sec. In which words I observe,
1, The cause of his exaltation, or rather, the sequel of
his cross ; 2, who exalted him; 3, in what sense he
is said to have been exalted. Touching the first, the
word wherefore, here used, may either signify a cause
or a consequence, so that we may understand the
apostle either thus, that because Christ thus humbled
himself, and became obedient unto the death, even
the death of the cross, therefore God highly exalted
him ; or thus, that Christ first humbled himself, and
tasted of the sorrows of death for us, and afterwards
God highly exalted him. After this latter sort doth
the apostle speak, where he saith, Heb. ii. 9, that
Christ was ' made a little inferior to the angels, to the
end that he might suffer death, and so was crowned
with glory and honour.' After this latter sort doth
Christ himself speak unto the two disciples which
were going toward Emmaus, saying, Luke xxiv. 26,
' Ought not Christ to have suffered these things, and
to enter into his glory ? ' In both which places the

124

AIRAY ON THE PHILIPPIANS.

[Chap. II.

apostle, and our Saviour himself, speaketh of his
crown of glory and honour as a consequence of his
cross, not as caused by the cross ; as following his
cross, but not as merited by his cross. And if we
follow this sense, hence we ma}7 gather this very pro-
fitable lesson, tbat if we desire to reign with Christ in
glory, then mast we be content to bear his cross in
this life, and with him to suffer affliction in this vale
of misery. He first 'drunk of the brook in tbe way,'
as the prophet speaketh, Ps. ex. 7, and then he ' lift
up his head ; ' first he had his cross, and then his
crown ; first he did wear a crown of thorns, and then
a crown of glory. So we, if we will be made like unto
his image, we must suffer with him that we may be
glorified with him ; we must, through our sufferings
and crosses, be driven even to shed tears, if we will have
all tears wiped from our eyes. The disciple is not
above his master, nor the servant above his lord. As
he hath chalked the way, so must we walk, even
through afflictions and troubles, through sorrows and
crosses, unto that inheritance immortal and undefiled,
reserved in heaven for us.

Let not, then, thy soul be troubled or cast down,
at whatsoever trouble, sorrow, need, sickness, cross,
or persecution. Let not loss of goods, loss of friends,
the reproaches of the wicked, the contempt of the
wroiid, the misery of tby life, or all the manner of evil
things which can be said or done against thee, for
Christ his sake, trouble or dismay thee. Nay, in the
midst of thy crosses and afflictions, comfort thyself
with these things : first, afflictions and troubles are
that strait and narrow way which leadeth unto life, for
we ' must, through many afflictions, enter into the
kingdom of God,' Acts xiv. 22. Secondly, by our
sufferings and afflictions we are made like unto the
image of Christ, who, being the Prince of our salva-
tion, was consecrated through afflictions. Thirdly, by
crosses and adversities, we are brought to acknowledge
our sins unto the Lord, and to reform the wickedness
of our ways. And therefore David said, Ps. cxix. 67,
' It is good for me that I have been in trouble, that I
might learn thy statutes;' and again, ver. 71, he
saith, ' Before I was troubled, I went wrong, but now
I keep thy word.' And the Lord, by Hosea, saith,
' In their afflictions they will seek me diligently.'
Fourthly, in all our afflictions Christ suffereth with
us ; and therefore Paul calleth his afflictions which he
suffered, by sea or land, of friends or enemies, in
body or in spirit, the afflictions of Christ. In every
cross he suffereth with us, and every cross sealeth his
love unto us. Lastly, our afflictions are but for a
little while, and after them is glory for ever : as it is
■written, ' Heaviness may endure for a night, but joy
cometh in the morning.' Why art thou, then, so sad,#0
thou distressed soul, and why do thoughts arise in
thine heart '? Comfort thvself in this, that thine
afflictions conform thee unto Christ his image, and set
thee in the plain and right way to salvation and glory.

Thou art chastised of the Lord, but because thou
shouldest not be condemned with the world ; thou
lamentest and weepest, but that Christ may wipe all
tears from thine eyes ; thou diest with Christ, but it
is that thou mayest live for ever ; thou here eatest the
bread of tears, and drinkest the water of affliction, but
the Lord hath reserved for thee life and joy for ever-
more ; for it is a true saying, 2_Tim. ii. 11, 12, ' If we
be dead with Christ, we shall also live with him, and
if we suffer with Christ, we shall also reign with him.'
And let this suffice to be noted from this sense.

Now, if we follow the other sense, and understand
the apostle thus, that because Christ humbled himself,
and became obedient unto the death, even the death
of the cross, therefore God hath highly exalted him,
then we are further hence to note, that Christ his
exaltation into glory for us, was not only a consequent
of his death and passion, but his death and passion
was a cause of his exaltation into glory for us ; so that
by his death and passion he deserved exaltation into
glory. I do not here dispute the question, which
commonly hence is moved, whether Christ by his
death and passion deserved this exaltation into glory
for himself, or only for us, the whole tenor of the
Scripture running thus, that Christ became man for
us, fulfilled the law for us, was tempted for us, was
clothed with infirmities for us, tasted of sorrows for
us, made his soul an offering for us, died for us, rose
again for us, and whatsoever he did, did all for us. I
understand the apostle thus, that by his death and
passion he merited and deserved exaltation into glory
for us. My observation then hence is, that by the
merits of Christ his death and passion is purchased
salvation and glory to all them that obey him ; for
' by his blood hath he obtained eternal redemption for
us, and entered in once into the holy place,' that is,
into heaven, for us, Heb. ix. 12. Yea, even by the
merits of his death do we plead and sue for that inhe-
ritance, immortal and undefiled, reserved in heaven
for us, — a privilege only proper unto Christ, that by
his sufferings he should merit at all, either for himself,
or for others. For of all our afflictions and sufferings,
that is to be said which Paul saith of his afflictions,
Rom. viii. 18, ' I account,' saith he, ' that the afflic-
tions of this present time are not worthy of the glory
which shall be shewed unto us ; ' where the apostle
plainly renounceth all merit of life and glory unto his-
sufferings and afflictions. And our Saviour Christ
likewise plainly telleth us, that when we have done
all that we can, even all that is commanded us, we
must say, we are unprofitable servants, we have done
only that which was our duty to do, Luke xvii. 10.
If, when we have done all that we can, we are unpro-
fitable servants ; if, when we liave done all that is com-
manded us, we have only done our duty : then what
claim can we make by merit or desert ? Nay, if we
look unto our merits, we shall find that ' eternal life
is the gift of God through Jesus Christ,' and that we

Ver. 9, 10 J

LECTURE XXIX.

12.;

have only deserved death and everlasting condemna-
tion. For ' whosoever keepeth the whole law, and
yet faileth in one point, he is guilty of all,' James
ii. 10, and of the condemnation due to the breach of
them all. Now, certain it is, that ' in many things
we offend all,' and that our best righteousness is but
as the menstruous cloths of a woman ; even the best
thing that we do is stained with sin, and full of un-
righteousness ; so that if we stand upon our own
merits, we see we must needs perish all. We must
then rlv from ourselves, and renouncing our own
merits, rest ourselves wholly and only on the merits
of Christ Jesus, by whose death and passion we have
an entrance into glory. For his passion being the
passion of the Son of God, was both a full satisfaction
unto God's justice for us, and worthily deserved the
glory which he hath purchased for us, and given unto
us. And let this be spoken touching the sequel of
Christ his passion, or the cause of his exaltation into
glory. It followeth : —

Wherefore God, &c. The second thing which hence
I observed was, Who exalted him ? And that is here
set down, when it is said, God hath highly exalted
him. Christ then having humbled himself, and been
' obedient even unto the death,' God, even the Father
of our Lord Jesus Christ, raised him from the dead,
and set him at his right hand in the heavenly places,
Acts ii. 31. So David had said long before, saying,
' Thou shalt not leave my soul in grave, neither shalt
thou suffer thine Holy One to see corruption ; ' which
Peter avoucheth to be spoken of God raising up Jesus
from the dead : ' To this likewise give all the Scrip-
tures witness, that God raised up Jesus our Lord from
the dead ;' the Father by the Son, and the Son by the
eternal Spirit that was within him. Here then is our
comfort, that he who hath loosed the sorrows of Christ
his death, and raised him up by his power, will also
give a good end unto all our troubles, and raise us up
also by Jesus, and set us with him. Ps. xxxiv. 19,
1 Many are the troubles of the righteous, but the Lord
delivereth him out of all.' And if it be so, that thou
see not the fruit of this promise in this life, but goest to
thy grave in mourning under the cross, yet know this,
that he which hath raised up the Lord Jesus, shall
raise thee up also by Jesus, and set thee with him,
and there wipe all tears from thine eyes, and cover
thee with the garment of gladness. But withal let
me give you this caveat : ' Let none of you suffer as
a murderer, or as a thief, or as an evil-doer, or as a
busy-body in other men's matters : but if any man
suffer as a Christian,' poverty, sickness, persecution,
imprisonment, or what cross else soever, ' let him not
be ashamed, but let him glorify God in this behalf,'
1 Pet. iv. 15, 16. For Christ hath also suffered
once for sins, the just for the unjust, that he might
bring us unto God, and God for our momentary and
light afflictions, in that day will give us an eternal
weight of glory. Wherefore, as the apostle doth, so

I exhort you, ' Let him that sufft-reth,' what cross
soever it he, ' according to the will of God, commit
his soul to God in well-doing, as unto a faithful Crea-
tor,' 1 Pet. iv. 19, and he that loosed the sorrows
of death from Christ, shall give in his good time a
good end to all his troubles. And thus much touch-
ing the second point, to wit, who exalted him. It
followeth : —

Wherefore God hath also highly e .raited him. Where
we are to see in what sense Christ is said to have been
exalted, and not only so, but highly exalted, which
was the third thing which I proposed hence to be
observed. 1. Therefore Christ was exalted, when he
was raised from the dead, when his body, which was
sown in dishonour, was raised up in glory. 2. He was
highly exalted, when, ascending into heaven, he was
set in the heavenly places, ' far above all principality
and power, and might, and domination ; and every
name that is named, not in this world only, but also
in that that is to come.' Thus God exalted, and
highly exalted, Christ Jesus, whom the Jews had cru-
cified. Here then, first, we have the testimony of the
apostle for that point of our faith, the resurrection of
Christ Jesus. ' He made his grave with the wicked,'
as the prophet had prophesied, Isa. liii. 9. He was
buried, and the pit had shut her mouth upon him,
even the womb of the earth had enclosed him in; but
God the third day exalted him, raising him from the
dead, and not suffering his body to see corruption. If
I thought it needful further to prove the resurrection
of Christ Jesus unto you, his sundry appearances after
he rose again from the dead, first unto Mary Magda-
lene, then unto the two disciples that went toEmmaus,
then to Peter, then to all the disciples together, save
Thomas, then to all the disciples, then to more than
five hundred brethren at once ; these, I say, his mani-
fold appearances, and many other testimonies of holy
Scripture, might at large prove the same unto you.
But my desire rather now is to lesson you in such
things, as Christ his resurrection may teach us.

First, therefore, the resurrection of Christ Jesus
may put us in mind of this duty, that as he was raised
again from the grave, wherein he lay dead, unto life, so
we ought to rise from the graves of sin, wherein we lie
dead, unto newness and holiness of life. ' If ye be
risen with Christ,' saith the apostle, Col. iii. 1, ' then
seek those things which are above ;' as if he should
have said, Christ is risen from the dead ; if you be
risen with him, and lie rot still dead in your sins,
then seek those things which are above. Where you
see how the apostle putteth them in mind of Christ
his resurrection, so to awaken them from the dead
sleep of sin unto holiness of life. More plain to this
purpose is that of the same apostle, where he thus
saith, Rom. vi. 1, ' We are buried with Christ by
baptism into his death ; that like as Christ was raised
up from the dead by the glory of the Father, so we
also should walk in newness of life.' In which words

126

AIRAY ON THE PHILIPPIANS.

[Chap. IL

most plainly ye may see, how the apostle presseth
the similitude of Christ his resurrection to prove that
we ought to walk in newness of life. But in this
place, most worthy our consideration it is, how the
apostle maketh baptism a resemblance of Christ his
death and resurrection, and so by an argument from
our baptism proveth, that we ought to walk in new-
ness of life : ' By baptism,' saith the apostle, ' we
are buried with Christ into his death ; that as he died
for sin, so we by the power of his death should die
unto sin ;' again, in baptism we are baptized into
Christ his resurrection, that as he was raised again
from death unto life, so we should rise from sin,
wherein we are dead, unto newness and holiness of
life. Want you, then, motives to persuade you unto
newness of life ? Behold Christ is risen again, behold
we are baptized into Christ his death and resur-
rection, therefore we ought to walk in newness of life.
Art thou then a Christian, and yet wantest thou proof
that thou ouohtest to walk in newness of life ? Look
back into thy baptism ; wast thou not there visibly
received into the church of Christ, and communion of
God's saints ? Wast thou not there sacramentally
adopted into the number of the sons of God ? Was
not there thy name registered amongst the children of
the Most High ? Didst thou not there receive press-
money to fight under the banner of Christ Jesus ?
Didst thou not there promise unto the Lord thy God
in the congregation of his saints to forsake the world,
the flesh, the devil ? Did not thy God there make a
covenant with thee, that he would be thy God, and
thou again with him, that thou wouldst be his child ?
Wast thou not there sacramentally born again of
water and of the Spirit, as at the first thou wast
naturally born of flesh and of blood ? In a word,
wast thou not baptized into Christ Jesus, even into
Christ Jesus dead, and risen again from the dead '?
Wast thou not baptized into Christ his death, that
thou mightest die unto sin ? Wast thou not baptized
into his resurrection, that thou mightest live unto God?
Yes, men and brethren, if you look back into your
baptism, ye shall find every of these things true in
every one of you. And, therefore, we bring little
children to be baptized, that here they may receive
the seal of that great covenant whereby God is their
God, and they his people, that here they may be
visibly received into the church, adopted into the sons
of God, registered amongst his children, and receive
as it were press-money to fight under the banner of
Christ Jesus against the world, the flesh, and the
devil, that here the}7 may be baptized into Christ
Jesus, even into the death and resurrection of Christ
Jesus. And want we yet a sufficient reason to per-
suade us unto newness and holiness of life ? Surely
we want no sufficient reason to persuade us ; but yet
this reason is not sufficient to persuade us and pre-
vail with us. The ministers of God may lift up their
voices and cry daily, • Awake, thou that sleepcst, and

stand up from the dead, and Christ shall give thee
life,' Eph. v. 14. They may cry till their hearts bleed
within their bodies ; nay, they may cry till the breath
go out of their bodies, ' Know ye not that all ye that
are baptized are baptized into Christ his death, and
into Christ his resurrection, that ye might die unto
sin and live unto God ?' But who doth hear ? Whose
hearts are so pricked that they cry, ; Men and breth-
ren, what shall we do ?' Sound a trumpet in a dead
man's ears, he moves not, he hears not. And surely
so dead are we in our sins, that how loud and often
soever the trumpet of God's voice sound unto us a
retreat from sin and wickedness unto newness and
holiness of life, yet we hear it not, we are not at all
moved therewith. 0 my brethren, the very medita-
tion of our baptism with ourselves, and the seeing of
the same administered unto others, should sufficiently
preach unto us mortification from dead works, and
sanctification in holiness of life ; especially baptism,
being so notable a resemblance of Christ his death
and resurrection, as that it doth most lively represent
unto us, 1, our remission of sins by the death of
Christ, in that our souls are so cleansed by the Spirit
from the filthiness of sin, even as the filth of the body
is washed with water ; 2, our regeneration and new
birth by the power of his resurrection, in that after
the washing by the Spirit we rise again cleansed by
the same Spirit. Let these things, men and brethren,
sink deep into your souls. Let the meditation of
your baptism call to your remembrance the death and
resurrection of Christ, and let all these stir you up unto
newness and holiness of life, that as he was exalted rising1
from death unto life, so ye may be exalted rising out
of your sins to live in righteousness and true holiness.
The second thing which Christ his resurrection may
teach us is, that our bodies also, howsoever they be
turned into dust, torn of beasts, or devoured of fishes,
yet shall rise again at that day ; for his resurrection
is a most certain and sure pledge of our resurrection,
and therefore is he called, ' the first fruits of them that
sleep,' 1 Cor. xv. 20, because, as in the first fruits, which
were offered by the law, all the rest of the corn was
sanctified, so in Christ his resurrection we have a most
sure pledge of our resurrection. But yet this withal
thou must note, that unless thou have part in the
first resurrection, thou shalt never have part in the
second, i. c. unless thou first in this life rise from sin
in newness of life, thou shalt never rise again after
this life into glory, but only unto everlasting condem-
nation, which is called the second death. Unto you,
therefore, I say, as Paul spake to the Romans, chap,
viii. 11, 'If the Spirit of him that raised up Jesus
from the dead dwell in you, then he that raised Christ
from the dead shall also quicken your mortal bodies.'
And by this ye know that the Spirit of Christ dwelleth
in you, if ye mortify the deeds of the flesh by the
Spirit, and walk after the Spirit in newness and holi-
ness of life. Oh strive to have your second resurrec-

Ver. 9, 10.]

LECTURE XXX.

127

tion into glory assured unto you by your first resur-
rection in newness of life. ' Blessed and holy is he
that hath part in the first resurrection ; for on such

the second death hath no power,' Rov. xx. C. Such
enter not into condemnation, but have their part in
the second resurrection.

LECTURE XXX.

And given him a name above every name : that at the name of Jesus should every knee how, dx\ — Philip. II. 9, 10.

A SD given him a name, &c. Where we are not to
-^*- understand that God gave unto Christ after his
resurrection any new name which he had not before.
For as before so after, and as after so before, he was
and is called the wisdom of God, tbe power of God,
the true light of the world, faithful and true, holy and
just, the apostle and high priest of our profession, a
priest after the order of Melchisedec, the Saviour of
the world, the Prince of peace, the Mediator of the
New Testament, the head of the church, the Lord of
glory, Jesus Christ, the image of the Father, the Son
of God, and God ; neither had he any name after his
resurrection which he had not before. But by a name
is to be understood in this place, glory, and honour,
and majesty, and dominion over all things created, as
the same word is elsewhere used, Eph. i. 21 ; so that,
when it is said that ' God hath given him a name
above every name,' the meaning is, that God, having
raised up Christ Jesus from the dead, hath so highly
exalted him in the heavenly places, that he hath given
him all power both in heaven and earth, all dominion
over all creatures whatsoever, and the same glory which
he had with him from the beginning ; so that now he
reigneth and ruleth with him, King over all, and blessed
for ever. Now this power, dominion, and glory wbere-
unto Christ Jesus after his resurrection was exalted,
is further opened and expressed by the apostle, 1, by
that subjection and worship which all things created
now owe, and at length shall yield unto him, in these
words, ' that at the name,' &c. ; 2, by that acknow-
ledgment whereby all creatures now ought, and at
length shall confess that Jesus Christ is the Lord,
unto the glory of God the Father, in these words,
' and that every tongue,' &c. The sum, then, in brief,
of the apostle his meaning in these words is this, that
God, having raised up Christ Jesus from the dead,
hath crowned him with such honour and glory above
all creatures in heaven, or in earth, or under the
earth, that they all do, or shall bow unto him, be
subject under his feet, and acknowledge that he who
was cruelly, disdainfully, and despitefully handled and
crucified, is King, and Lord, and God blessed for ever,
unto the glory of God the Father.

In these words, therefore, I observe four principal
points: 1. The great honour and glory wherewithal
Christ was crowned after his resurrection and ascen-
sion, set down in these words, ' and given him a name,'
&c. 2. The subjection and worship which all crea-
tures owe, and at length shall yield unto him, set

down as a branch and an end of his glorification in
these words, ' that at the name,' &c. 3. The confes-
sion and acknowledgment of all creatures, that Jesus
Christ crucified is the Lord over all, and that all power
belongeth to him, both in heaven and in earth, set
down as another branch and end of his glorification
in these words, ' and that every tongue,' &c. 4. The
issue of the whole, which is, that the whole glorifica-
tion of Christ redoundeth to the honour of God the
Father, set down in these words, ' unto the glory,' &c.
Touching the first point, viz., the great honour and
glory wherewithal Christ was crowned after his resur-
rection, which our apostle here signifieth by the name
which God gave unto him above every name, the
apostle to the Hebrews giveth most evident testimony
thereunto, when he saith, Heb. ii. 9, ' But we see
Jesus crowned with glory and honour, which was made
a little inferior to the angels that he might suffer
death;' as if the apostle should have said, that Jesus,
which in no sort took on him the nature of angels, but
the nature of man, even flesh and blood, and mortality,
to the end that he might suffer death for our sins, he
now being raised from the dead is crowned with hon-
our and glory, even unto him is given the excellency
of all dignity, far above all things created whatsoever.
The same also is further confirmed by the testimony
of our apostle to the Ephesians, where he saith, Eph.
i. 20, 21, ' That God raised up Christ Jesus from the
dead, and set him at his right hand in the heavenly
places, far above all principality, and power, and
might, and domination, and every name that is named,
not in this world only, but also in that that is to come,'
&c. ; where the apostle most plainly sheweth how
highly Christ was exalted above all creatures whatso-
ever, after that God had raised him from the dead.
Now, if ye ask me what was that majesty and excel-
lence of dignity whereunto Christ was exalted after
his resurrection, I answer that it was that glory where-
withal Christ, before his passion, prayed to be glorified,
when he thus prayed, John xvii. 5, • Glorify me thou,
Father, with thine own self, with the glory which I
had with thee before the world was.' The glory, then,
whereunto Christ was exalted after his resurrection
was his own glory, that glory which he had before his
incarnation, even before the world was, with his
Father ; that glory which he had when, being in tbe
form of God, he •thought it no robbery to be equal
with Col. For we know that he was heard in all
things for which he prayed of the Father; so thai,

128

AIRAT OX THE PHILIPPIANS.

[Chap. IL

having prayed for that glory which he had from the
beginning with the Father, the glory wherennto he
was exalted was his own glory which he had with the
Father from the beginning. Now, if ye ask me again
what glory this was which he had with the Father
from the beginning, I answer that it was all power
both in heaven and in earth. For so our Saviour
himself after his resurrection from the dead said, say-
ing, Mat. xxviii. 18, ' All power is given unto me in
heaven and in earth ;' where, by all power is meant,
all authority, all sovereignty over all things created,
both in heaven and earth : so that both the angels are
his ministering spirits, and with his word he com-
mandeth the foul spirits, and they obey him, and of
all men it is true, that unto one he saith Go, and he
goeth, and to another Come, and he cometh. Thus,
then, it appeareth that Christ, after his resurrection,
both was highly exalted unto all honour and glory,
and that his glory was and is that absolute lordship
and sovereignty which he hath over all creatures in
heaven and in earth ; yea, he was exalted unto that
glory which he had with the Father before the world
was. If now again it be demanded whether Christ
were exalted unto his glory and dignity according to
both his natures, both his Godhead and his manhood,
I answer, according to both. According to his God-
head, not as it is considered in itself, but inasmuch
as his Godhead, which from his birth unto his death
did little shew itself, after his resurrection was made
manifest in his manhood ; for, as the apostle saith,
Horn. i. 4, ' He was declared mightily to be the Son
of God by the resurrection from the dead :' even by
the resurrection, and after his resurrection from the
dead, he, which was thought only to be man, was
most plainly manifested likewise to be God. Now,
as touching his manhood, he was therein exalted unto
highest majesty in the heavenly places, not only shak-
ing off all infirmities of man's nature, but also being
beautified and adorned with all qualities of glory, both
in his soul and in his body, yet so that he still retaineth
the properties of a true body ; for even as he was man
he was set at the right hand of the Father, to rule
and reign over all, till all his enemies be destroyed and
put under his feet. To knit up all in a word, Christ,
God and man, after his resurrection, was cx*owned
with glory and honour, even such as plainly shewed
him to be God, and was set on the throne of God,
there to rule and reign as sovereign Lord and King,
till he come in the clouds to judge both quick and
dead.

Here, then, is both matter of comfort and con-
solation unto the godly, and likewise of fear and
astonishment unto the wicked and ungodly. For
therefore is he ascended into heaven, even to prepare a
place for us, that where he is there may we be also ; for
so himself speaketh, John xiv. 2. And therefore is he
exalted far above all men and angels, as in all fulness of
gifts and graces, so in glory and majesty, that he may

succour us in all our miseries, and help us in all dan-
gers. Whatsoever infirmities we have, whatsoever
persecutions we suffer, whatsoever crosses we endure,
we need not be dismayed or troubled. For Christ
Jesus, who bore our infirmities, whom the high priests,
scribes, and pharisees, and all the Jews persecuted
unto the death, who endured the cross and despised
the shame, is exalted unto the highest glory for us,
and both is able to succour us and will not suffer us
to perish. If Christ had not overcome death, and
sin, and the world, and the devil ; nay, if he had not,
as a most triumphant king, led captivity captive, and
so crushed them, that though they would yet they
cinnot hurt us ; nay, if he did not now, as Lord and
King, so bridle their rage that they cannot prevail
against us : then might we well fear death, and sin,
and the world, and the devil. But now that he hath
overcome all these, and ruleth all things henceforth
with his mighty power, so that one hair of our heads
cannot fall away without his heavenly will, and nothing
can touch us but as he giveth leave, what care of
death, what danger of sin, what care of the world,
what care of the devil ? Let death draw out his sharp
arrows against us, let sin assault us and seek to tyran-
nize over us, let the world hate us and band them-
selves against us, let the devil rage and lay what
battery he can against us, our King and our God
which dwelleth in heaven he laugheth them to scorn,
and our Lord hath them in derision. He saith unto
them, ' Touch not my chosen, and do my children
no harm.' He setteth them their bounds which they
cannot pass, and he limiteth their power even as it
best pleaseth him. And therefore death shall not
deadly wound us, but only transport us unto a life"
that lasteth ever ; sin shall not tempt us above that
we be able, but together with the temptation we shall
have the issue that we may be able to bear it ; the
world and wicked instruments of Satan shall either
not at all prevail against us, or no farther than shall
be for God's glory and our good ; neither shall the
devil, rage he never so horribly, be able to stir ever
a whit farther than the links of his chain shall be
loosed unto him. When Solomon was anointed king
over Israel instead of David his father, it is said that
' all the people came after him, that they piped with
pipes, and rejoiced with great joy, so that the earth
rang with the sound of them,' 1 Kings i. 40. Shall
the people of Israel thus rejoice at the crowning of
Solomon, and shall not we much more rejoice whenas
Christ Jesus is placed in heaven at the right hand of
his Father, and hath the everlasting sceptre of his
kingdom put into his hand ? Shall not our souls be
filled with joy and gladness for the crown of his glory
and honour, which is the Prince of our peace, and
the strong Rock of our salvation ? Surely the apostle
so rejoiced in this crown of his glory, that he bid
defiance imto condemnation, and whatsoever accusa-
tion could be laid against him : ' Who shall lay any-

Ver. 9, 10.]

LECTURE XXX.

129

thing,' saith he, Rom. viii. 33, 34, ' unto the charge
of God's chosen? it is God that justifieth. "Who
shall condemn ? it is Christ which is dead, yea, or
rather which is risen again, who is also at the right
hand of God, and maketh request for us,' &c. ; where
ye see plainly how the apostle, upon the ground of
Christ his death, or rather upon the ground of that
crown of glory whereunto Christ was exalted after his
resurrection from the dead, henceforth feareth neither
accusation, nor condemnation, nor whatsoever can be
laid unto his charge. And as the apostle doth, so all
the children of Christ his kingdom may bid defiance
unto accusation and condemnation, and whatsoever
can be laid unto their charge, now that Christ sitteth
at the right hand of God to make intercession for us.
The Lord is King, the earth may be glad thereof ; he
is great in Sion, and high above all people. ' Let
the heavens rejoice, and let the earth be glad ; let the
sea roar, and all that therein is. Thou that dwellest
under the defence of the Most High, and abidest
under the shadow of the Almighty, say unto the
Lord,' &c, Ps. xci. 1—3, &c.

Now, as this sovereignty of power, and excellency
of dignity, whereunto Christ was exalted after his
resurrection, may be matter of comfort and consola-
tion unto the godly, so may it be a matter of fear and
astonishment unto the wicked and ungodly. For ' he
shall bruise his enemies with a rod of iron, and break
them in pieces like a potter's vessel,' Ps. ii. 9. He
shall even deal with them as Joshua dealt with the
five kings that were hid in the cave, he shall tread
them under feet, and make a slaughter not so much
of their bodies as of their souls. For as his exalta-
tion into that glory is for the good of his church and
faithful people, so is it for the confusion and utter
destruction of his enemies. For it is a righteous
thing with him to recompense tribulation to them
which trouble his children, and to give rest to his
children which are troubled. Yea, but what doth
this touch us ? These judgments we need not to fear ;
we are no enemies to Christ, we are Christians, and we
are baptized into his name. True it is we are Christians,
and baptized into Christ his name, and therefore we
should die unto sin, and live unto God. But yet
see, for all this, whether many of us be not enemies
unto Christ. ' Those mine enemies,' saith Christ him-
self, Luke xix. 27, ' that would not that I should reign
over them, bring them hither, and slay them before
me ; ' where again ye hear the peremptory sentence
of death and destruction unto those that are Christ
his enemies. But who are enemies to Christ, let
Christ himself tell us. ' Those mine enemies,' saith
he, ' that would not that I should reign over them.'
They, then, are enemies unto Christ which would not
have Christ to reign over them. Yea, but we are all
very willing that Christ should reign over us. Look
then, I beseech you, whether all of us submit our-
selves to the sceptre of his kingdom, even to the rule

of his most sacred and holy word, to be ruled and
guided thereby in our whole life. For if we do not
submit ourselves thereunto, to be ruled thereby, we
are, in deed and in truth, of those that would not have
Christ to reign over them, whatsoever outward profes-
sion we make otherwise. Do we, then, all of us submit
ourselves to the sceptre of his kingdom, to be ruled
by his holy word ? Are there not some who seldom,
or not at all, present themselves in the great congrega-
tion, to hear the wholesome word of truth, that they
might receive instruction thereby ; who refuse to hear
the Lord speaking unto them in his holy word, and
loathe this heavenly manna which is the food of our
souls ? I mean the recusant, who, refusing to come
to these holy assemblies to hear the word preached,
which God hath ordained to be the ordinary means
of our salvation, submitting not himself to the sceptre
of Christ his kingdom, but in effect saith of Chri-t,
' We will not have this man to reign over us.' Again,
are there not some who, though they come to hear
the word preached, yet are so hardened in their sins,
that they are not at all softened with the hammer of
God's word, but rather are like unto the smith's anvil,
which, the more it is beaten with the hammer, the
harder it is ? I speak not now of such as only come
for fashion's sake, or such as think the}7 sit on thorns
when they sit at a sermon, especially if it be any
longer than they desire ; or such as whose thoughts
are wandering up and down upon their profits, or
their pleasures, or the like, and attend but little unto
the word preached ; or such as hang down their heads
and fall to sleep while the Lord is knocking at the
door of their hearts and ears by the ministry of his
servants ; such might, and should learn so to assemble
themselves in the house of God, as Cornelius and his
kinsmen, and friends, and family assembled themselves
when Peter came to preach unto them : • We are all
here present before God,' saith Cornelius, Acts x. 33,
' to hear all things that are commanded thee of God.'
So they might and should learn that here they are
present before God, to hear and learn all things that are
commanded them of God, and therefore that here they
should be reverent, diligent, and careful to hear that
which is preached and taught out of the holy word.
But I say I speak not now of such ; but I speak of
such as suffer sin to reign in their mortal bodies, and
obey it in the lusts thereof, notwithstanding that they
be rebuked of their sins out of the holy book of God.
I demand, then, hath the covetous man left off to be
covetous ; hath the drunkard left off to be drunk ;
hath the thief left off to steal ; hath the whoremonger
left off to delight in strange flesh ; hath the liar left
off to lie ; hath the blasphemer and swearer left off to
blaspheme and swear ; because it is written that
neither fornicators, nor idolaters, nor adulterers, nor
wantons, nor thieves, nor covetous, nor drunkards,
nor blasphemers, nor liars, shall inherit the kingdom
of God ? What turning unto God is there from any

130

AIEAY ON THE PHILIPPIANS.

[Chap. II.

sin whereof we have been reproved by a true and an
unfeigned repentance of the same sin ? Nay, doth
not every man go forward in his sin without remorse,
be the book of God never so wide opened against
it ? And can we say that we submit ourselves to the
sceptre of Christ his kingdom, while we yield ourselves
servants unto sin, and suffer it to reign in our mortal
bodies? Nay, certainly, men and brethren, if, when we
hear our sins plainly rebuked out of the word, we not-
withstanding walk on in our sins, and reform not tbe
wickedness of our ways, we do in effect sa}' unto
Christ, We will not have thee to reign over us, and so
by our Saviour his own testimony we are enemies to
him ; and what then remaincth but that he bruise
them with a rod of iron, and break them in pieces
like a potter's vessel ? Beware, therefore, men and
brethren, how ye still barden your hearts, when the
Lord hath so directed tbe tongue of the preacher,
that your own conscience tells you he hath rightly-
hit you, and noted your sin. It is a fearful thing
to fall into the hands of the living God, for he is
a consuming fire, and rendereth vengeance unto all
them that know not him, and which obey not his
gospel. And thus ye see w7ith what honour and glory
Christ was crowned after his resurrection, as also
what matter of comfort and consolation this may be
unto the godly, and contrariwise what fear and
astonishment unto the wicked and ungodly. It fol-
loweth that in the next place we speak of that sub-
jection and worship which all creatures owe, and at
length shall yield unto Christ thus exalted, which is
a branch of Christ his gloiy, and set clown here as an
end of his glorification, in these words, ' That at the
name of Jesus,' &c.

Where by the name of Jesus, we are not to under-
stand the bare name of Jesus, as though it had the
virtue in it to drive away devils, or as though at the
very sound of it all were to bow their knees ; for at
the name of Saviour, which is the same with Jesus,
none boweth, and the name of Christ, of Emmanuel,
of the Son of God, of God, are names no less precious
and glorious than is the name of Jesus. True it is,
that bowing of the knee at the name of Jesus is a
custom which hath been much used, and may with-
out offence be retained, when the mind is free from
superstition; but to bow and kneel at the very sound of
the name, when we only hear the name of Jesus sound-
ing in our ears, but know not what the name meaneth,
savoureth of superstition. By bowing the knee, the
apostle here meaneth that subjection and worship
which all creatures ought continually to perform, and
which all creatures shall perform to Christ in that day,
some willingly and cheerfully, as holy men and angels,
some unwillingly and to their confusion, as the devils,
and wicked men his instruments, for so the Lord by
his prophet useth the same phrase of speech, where
he saith, Isa. xlv. 23, ' Every knee shall bow unto
me,' that is, shall be subject to me, and worship me.

Here, then, is a duty prescribed, necessarily to be
performed of every Christian, which is to glorify him
who is exalted into the height of glory, both in our
bodies and in our spirits, to worship him with holy
worship, to subject ourselves unto him in all obedi-
ence unto his heavenly will ; for ' worthy is the Lamb
that was killed, to receive all power, andvvisdom, and
strength, and honour, and glory, and praise,' Kev.
v. 12. The angels in heaven they glorify the name
of Jesus, in that they are always ready to execute his
will, and to do whatsoever he commandeth them,
whereupon they are called ' ministering spirits, sent
forth to minister for their sakes which shall be heirs
of salvation,' Heb. i. 14. This also is that holy wor-
ship wherewith we ought to worship him and to
glorify his name, even to be hearers and doers of his
word, to obey his will, to walk in his laws, and to
keep his commandments. Not the bare and outward
capping and kneeling at the name of Jesus, but prin-
cipally obedience unto his will, that is named, is the
honour which here he accepteth of us. For as ' not
every one that saith unto him, Lord, Lord, shall
enter into his kingdom,' so not everyone that boweth
at the name of Jesus shall enter into his kingdom,
but he that doth his will, and walketh in his ways.
Saul, when he wTas sent to slay the Amalekites, thought
to honour God greatly by sparing the best of the
sheep and of the oxen to sacrifice unto him. But it
was said unto him, 1 Sam. xv. 22, ' Hath the Lord
as great pleasure in burnt-offerings and sacrifices as
when his voice is obeyed ? Behold, to obey is better
than sacrifice, and to hearken is better than the fat of
rams.' So you haply may think you honour our
blessed Saviour greatly when ye bow yourselves at
every sound of his name ; but behold, to obey his
will is better than capping and kneeling, or all out-
ward ceremonies whatsoever. Yet mistake me not,
I beseech you, as though I thought that the names
of Jesus, of Christ, of the Lord, of God, of the Father,
of the Son, or of the Holy Ghost, were names of ordi-
nary account and reckonings, or to be passed over
without reverence, as other names. Nay, whenso-
ever we hear, or speak, or think of them, we are to
reverence the majesty of God signified thereby ; and
fearful it may be to them that think or speak of them
profanely, or lightly, or upon each light and trifling
occasion, or otherwise than without great reverence
and fear, that the Lord will not hold him guiltless.
But this I say, that neither the sound of these
syllables of Jesus, nor the name of Jesus, should
affect us more than any other names of Christ, as
though there lay some virtue in the bare word ; but
whensoever we hear, or think, or speak of him, we
are to reverence his majesty, and in the reverent fear
of his name, to subject ourselves unto his will. This
is a part of that duty whereby we must glorify
Christ Jesus.

Men and brethren, let us at length look at it. He

Ver. 10,11.]

LECTURE XXXT.

131

that shall come, will come, and will not tarry, We
pray daily, ' Thy will be clone in earth as it is in
heaven,' but it is but lip-labour. The angels in
heaven are always ready to execute his will ; but on
earth we follow our own wills, and walk in the
ways of our own hearts. We regard not to walk in
the way of the Lord, or to hearken to the words of
his mouth ; we will not obey ; we will not incline
our ear, but we will go after the counsels and stub-
bornness of our wicked hearts. Well, ' rebellion is
as the sin of witchcraft,' 1 Sam. xv. 23, ' and trans-

gression is wickedness and idolatry.' Take heed, and
put not off from day to day. Come and learn to
know the Lord his will, and be not forgetful hearers,
but doers of the word. If we now serve him and do
his will, we shall afterwards reign with him ; but he
that now will not be subject unto his will, let him
know that we shall all appear before the judgment-
seat of Christ, and then every knee shall bow unto
him. Blessed are they that hear the word of God,
and live thereafter.

LECTURE XXXI.

That at the name of Jesus should every knee bow, both of things in heaven, and things in earth, and things under,

cCc— Philip. II. 10, 11.

NOW before we proceed unto the next point in the
words following, one or two doubts arising from
these words are first to be resolved and answered.
The apostle saith that God hath given unto Christ,
being raised from the dead, ' a name above every
name : that at the name of Jesus should every knee
bow,' &c, that is, that all creatures should be subject
unto him, and worship him. Here, then it may be
doubted and demanded, how is it that all creatures
are not subject unto Christ, that all creatures do not
worship him '? For not only the devils in hell, but like-
wise many wicked men, instruments of Satan here on
earth, are so far from being subject unto him, that
they are sworn enemies unto him, and to his kingdom,
and swell and rage against him, some against him in
his own person, and all against him in his members here
on earth. True it is, indeed, that Christ hath many ene-
mies, which are not subject unto him, nor worship him,
' for he must reign,' as saith the apostle, 1 Cor. xv. 25,
■ till he have put all his enemies under his feet.' where
the apostle plainly implieth that Christ hath and shall
have enemies, which will not be subject unto him and
worship him, even till such time as he shall deliver up
his kingdom to his Father, that is, even till he shall
come in the last and great day to judge both the quick
and the dead in his second coming. Yea, and it is
for the glory of his kingdom that still there be ene-
mies unto his kingdom, that so he may be glorified
both by the victory which he giveth unto his saints
here on earth over these enemies, and likewise by the
victory which himself shall have over them in that
day, when their faces shall gather blackness and dark-
ness before him, and when he shall adjudge them
unto that ' Tophet prepared of old, the burning
whereof is fire and much wood, and the breath of the
Lord, like a river of brimstone, doth kindle it,' as the
prophet speaketh, Isa. xxx. 33. But to answer unto
the question, how it is that all creatures are not sub-
ject unto Christ, and worship him, seeing God hath
given him such a name, even such honour and glory

above all creatures, that all creatures should bow at
his name, and be subject unto him, I answer, first,
that all creatures ought to bow at his name, and to
be subject unto him, even all the powers of darkness,
and all such then* slaves as have sold themselves to
work wickedness in this life, ought to bow unto him,
and to worship him. For that law which afterwards
was given by Moses unto man to keep, ' Thou shalt
fear the Lord thy God, and serve him,' Deut. vi. 13,
was no doubt in the beginning a law both to men and
angels, and still continues to be a law, whereby not
men alone, but men, and angels, and infernal spirits,
are bound to fear and serve him, to worship and obey
him, even with holy worship ; and therefore is the
judgment and condemnation of all them most just
who do not obey him that they might be saved.

Secondly, unto the question I answer, that all crea-
tures now are subject unto him, so that unto whom
he saith, Go, he goeth, and unto whom he saith, Come,
he cometh, and otherwise they stir not, nor can-
not. The devil himself toueheth not, nor can touch,
either Job, his substance, or his children, or himself,
till he give leave, and then no further than he giveth
leave, Job i. 12, ii. G. Nay, he cannot enter into the
herd of swine till he give leave, Mark v. 13. He
hisseth for the fly that is at the uttermost parts of the
floods of Egypt, and for the bee which is in the land
of Ashur, as the prophet speaketh, Isa. vii. 18, 19,
and then they come and light in all the desolate valleys,
and in the holes of the rocks, and upon all thorny
places, and upon all bushy places; that is, he bringeth
the Egyptians and the Assyrians upon the land of
Judah, and they come, and they lay the land waste
without an inhabitant. And every enemy that in-
vadeth any land, he is but the rod of the Lord his
wrath, and the staff of his indignation, neither can
this rod strike but where and as he will. The famine
which drieth the bones, and fainteth the soul, the
pestilence that walketh in the darkness, and destroyeth
at the noon day, the sword that devoureth one as well

152

AIRAY ON THE PHILIPPIANS.

[Chap. II.

as another, and all alike, these messengers of his
wrath are sent by him for our sins, and they come ;
when he saith unto then, Go, they go, and when he
calleth them back, they return. The like may be said
even of sin and of death. Sin reigneth not, nor can-
not, but in the children of disobedience. Death
woundeth not deadly, nor cannot, but only the vessels
of wrath and eternal destruction. And of all things
in general this is true, that all things are so subject
unto Christ, that if he say, ' Hurt not the sea, nor the
earth, nor the trees,' Rev. vii. 3, none can hurt the
earth, or the sea, or the trees ; aud if he say to the
seven angels, ' Go your ways, and pour out the seven
vials of the wrath of God upon the earth,' chap,
xvi. 1, 2, then they pour them out upon the earth;
that is, if he say, Touch not my children, then nothing
can harm them ; and if he say, Let the ungodly of the
earth come to an end, then they are as dust which the
wind scattereth from the face of the earth. As he
saith, so is it done, and all things are thus subject
unto him ; subject, I say, unto him, not by any
voluntary subjection, whereby they worship and
honour him, and submit themselves unto him, but
subject unto him, so that though they would, yet
they cannot but do his will, howsoever they do it not
to do bib will, but only to work their own malice.

Lastly, unto the question I answer, that in the last
and great day, when Christ shall descend from heaven
with a shout, and with the voice of the archangel, and
with the trumpet of God, when ' the heavens shall
pass away with a noise, and the elements shall melt
with heat, and the earth, with the works that are
therein, shall be burnt up,' then shall every knee bow
unto him, then shall all creatures be subject unto him.
' The sea shall give up her dead which were in her,
and death and the grave shall deliver up the dead
which were in them ; all nations shall be gathered
together, and all shall appear before the judgment-
seat of Christ, to receive according to that they have
done, whether it be good or evil.' Then the kings of
the earth, which made flesh their arm ; then the rich
and covetous men of the world, which made the wedge
of gold their god; then the whoremongers, murderers,
idolaters, sorcerers, blasphemers, and liars ; then those
churlish Nabals, and unmerciful men which have not
fed, nor clothed, nor visited, nor lodged Christ in his
poor members; then those that rebelliously have
murmured against God for poverty, sickness, or what
cross else soever, shall say to the hills, Cover us, and
to the rocks, Fall upon us, and hide us from the pre-
sence of him that sitteth on the throne, and from the
wrath of the Lamb. But it shall be to no purpose,
for all shall stand before him, and fall clown before
him. The redeemed of the Lord shall fall down be-
fore him and worship him, and willingly subject them-
selves unto him, as unto their Lord and their God.
The wicked, and Satan himself, shall iall down before
him, and be forced to be subject under his feet, and

to yield to that last sentence as most just, ' Depart
from me, ye cursed, into everlasting fire, which is pre-
pared for the devil and his angels.' And then, ' when
all things are put down under his feet, he shall deliver
up the kingdom to God, even the Father, that God
may be all in all.' Unto the question, then, how it
is that all creatures are not subject unto Christ, seeing
God hath given him such a name, and crowned him
with such honour and glory, that all creatures should
bow unto him, and be subject unto him ? the answer
is, 1, that all creatures, even all absolutely, ought to
bow at his name, and to be subject unto him. 2. That
even the wicked and ungodly of the earth, and all the
powers of darkness are now so subject unto him, that
though they would, yet they can do nothing but what
his will is. 3. That in the last and great day, all
creatures, even all absolutely, shall be subject unto
him, holy men and angels willingly subjecting them-
selves unto him, and worshipping him ; and all the
rest, though unwillingly, subjecting themselves unto
him, and to their final judgment, as just in itself unto
them, and from a most just God.

By the first answer we are instructed in a necessary
duty, which is, that we ought to be subject unto
Christ in obedience unto his heavenly will, and to
worship him with all holy worship, walking in his
ways, and keeping his commandments. By the
second answer we may receive exceeding comfort in
Christ Jesus, that though the world hate us, and
Satan seek continually like a roaring lion to devour
us, yet they can do nothing against us but what he
will ; they are but his rods to chastise us, and they
shall at length be cast into the fire and burnt, but
we shall shine as stars in heaven for ever and ever.
By the third answer we learn quietly to repose our-
selves in the power of his might, who shall subdue
all his enemies under him, and give unto us a crown
of eternal glory, but in flaming fire render vengeance
unto them that have not obeyed his gospel. And let
this be spoken for the clearing of the first doubt.

Another doubt is here to be answered, touching
that superstitious and fond fancy of purgatory, which
some would gladly ground on these words of the
apostle. For thus hence they reason: — Saint Paul
saith, that unto Christ was given such a name, that
at the name of Jesus should every knee bow, both of
things in heaven, and things in earth, and things
under the earth ; but the devils and the damned in
hell are so far from bowing unto Christ, that they
blaspheme his holy name, and gnash their teeth
against him ; they, then, which, being under the
earth, do bow unto Christ, must needs be those which
worship Christ in purgatory : therefore, there is pur-
gatory. But see, I beseech you, the vanity and fool-
ishness of their reason, which they make for the
upholding of this dream. The devils, say they, and
the damned in hell, are so far from bowing unto
Christ, that they blaspheme him, and gnash their

Ver. 10,11.]

LECTURE XXX T.

133

teeth at him ; therefore, by the things under the
earth which bow unto Christ, must needs be meant
the souls in purgatory. I answer: 1. That the devils
and damned in hell, howsoever they do blaspheme
Christ, yet they ought to bow unto him, and to be
subject unto him, as I shewed before by that law
which was first given unto them, and still doth bind
them, ' Thou shalt fear the Lord thy God, and serve
him.' And so the apostle may very well be expounded,
that God ' hath given unto Christ a name above every
name, that at the name of Jesus should every knee
bow,' of duty, ' both of things in heaven,' &c. And
then, what a poor shroud hath purgatory in this place ?
2. I answer, that the devils do now bow unto Christ,
and are subject unto him. Add unto the former
proofs of this assertion, that one testimony out of
Luke, chap, viii., where the evangelist, storying the
deliverance of one possessed with a devil, sheweth
most plainly how the devil, nay, many devils, — for a
legion possessed him, — fell thrice prostrate before
Christ, and acknowledged his power over them.
First, saith Saint Luke the evangelist, ver. 28, the
devil cried out and said, ' What have I to do with
thee, Jesus, the Son of God the most high ? I beseech
thee, torment me not.' Again, when Jesus had asked
the devil his name, the evangelist saith, ver. 30,
1 they besought him that he would not command them
to go out into the deep ; ' and again, the evangelist
saith, ' they besought him that he would suffer them
to enter into the herd of swine feeding thereby on an
hill ; ' where ye see how not one, but a legion of
devils, not once, but thrice in one miracle, prostrated
themselves unto Christ, and acknowledged his power
over them. And shall we not think that now much
more they do so, when Christ sitteth at the right hand
of God in the heavenly places ? Yes, Saint James
tells us that 'they fear and tremble,' chap. ii. 19.
A servile fear they are in, and unwillingly they are
subject unto him, howsoever they do blaspheme him.
False, therefore, is it when they say, that the devils
bow not unto him. 3. I answer, that the devils shall
be subject unto him in that great and last day ; and
so the apostle may be understood, and then what help
here for purgatory ? For thus I understand the
apostle : — ' God hath given unto Christ a name above
every name, that at the name of Jesus every knee
should bow,' now of duty, and shall bow then in that
day, some willingly and some unwillingly ; both
which being truly affirmed even of the devils, inas-
much as now they ought, and in that day they shall
bow and be subject unto him, though unwillingly,
what need is there to understand this place of the
souls in purgatory ? Lastly, the Rhemists note no
such thing upon this place, which yet they would
have done if it had made aught for that purpose ;
and Bellarmine quite disclaimeth it, understanding by
things under the earth, the devils in hell, which, as I
have said, now ought, and in that great day shall bow

and be subject unto him. And, indeed, the whole
tale of popish purgatory is a mere dream, having no
ground at all, either in this or in any other place of
Scripture, but is so contrary thereunto as nothing
more. • It is the blood of Christ Jesus that purgeth
and cleanseth us from all sin,' 1 John i. 7, it is not
any purging fire which doth it or can do it after this
life. Nay, after this life there is but heaven or hell :
heaven for them that die in the Lord, for ' blessed are
the dead that die in the Lord : even so, saith the Spirit,
they rest from their labours ; and their works follow
them,' Rev. xiv. 13; and hell for the wicked and
such as forget God, for that is their portion, prepared
for them of old with the devil and his angels. Thus
having cleared these words of the apostle from these
doubts, it remaineth that now we proceed in that
which followeth in the apostle. It followeth therefore,

And that every tongue should confess, &c. We have
heard of the subjection of all creatures unto Christ
Jesus, set down by the apostle as a branch of his
glory, and an end of his glorification. Now, in these
words the apostle setteth down another branch of
Christ his glory, which is the confession and acknow-
ledgment of all creatures that Jesus Christ is the
Lord, and sole right commander in heaven and earth;
for as every knee shall bow unto him, so every tongue
shall confess him, God having given him a name
above every name, that every knee should bow unto
him, and that every tongue should confess him to be
Lord and sovereign King. By every tongue, the
apostle meaneth not only all nations and languages in
the world whatsoever, but every tongue both of things
in heaven, and things in earth, and things under the
earth ; not that things in heaven or things under the
earth have tongues, as neither they have knees, but
as there in the former words, by every knee both of
things in heaven, and things in earth, and things
under the earth, is meant all creatures, so here imthese
words, by ' every tongue of things in heaven, and
things in earth, and things under the earth,' is meant
all creatures. When it is added, ' that every tongue
should confess,' the apostle thereby sheweth both
what all creatures still ought to do, and also what all
creatures shall do in that last and great day. For his
meaning is, that all creatures ought still to confess,
and at the last shall confess, that Jesus Christ is the
Lord ; even that that Jesus which was crucified, and
which made his grave with the wicked in his death,
is Lord and God, and that all honour, power, and
glory belongeth unto him.

Here, then, we are put in mind of a duty necessarily
to be performed of all Christians, which is, not only
to be subject and to be obedient to Christ his will, but
to confess likewise and acknowledge that Jesus Christ
is the Lord. The angels and the saints in heaven,
which stand before the throne and before the Lamb,
clothed with long white robes and palms in their hands,
they cry aloud, and they say, Rev. vii. 9, ' Salvation

134

AIRAY ON THE PHILIPPIANS.

[Chap. II.

cometh of our Gocl that sitteth upon the throne, and
of the Lamb ;' yea, they cease not day or night cry-
ing and saying, ver. 12, ' Praise, and glory, and wis-
dom, and thanks, and honour, and power, and might,
be unto our God for evermore. Amen.' Yea, the
powers of darkness themselves ought thus to confess
Jesus Christ, that all power, and honour, and might
belongeth unto him, inasmuch as they were created,
formed, and made for his gloiy, not only to he shewed
in then confusion, but that they might sound forth his
praise and glory. The angels and saints in heaven,
they do, the devils and damned in hell, they ought
to, confess that Jesus Christ is the Lord ; and shall
we doubt whether it be man's duty to confess that
Jesus Christ is the Lord ? ' With the heart man be-
lieve th unto righteousness, and with the mouth man
confesseth to salvation,' saith the apostle, Rom. x.
10 ; where the apostle plainly sheweth, that as faith in
the heart, so confession in the mouth, is needful to
salvation. The evangelist St John saith, that among
the chief rulers of the Jews, ' many believed in Jesus
Christ, but because of the Pharisees they did not con-
fess him, lest they should be cast out of the syna-
gogue,' John xii. 42. Did they believe in Christ
Jesus, but not confess him ? In that they did not
confess him, it is a plain argument that their faith was
but a weak faith. Haply they begun to embrace the
truth of Christ, and to be astonished at his miracles,
but in that they durst not confess him, it is plain that
they did not truly believe in him ; which is yet more
plain by that St John farther addeth, ver. 43, ' they
loved the praise of men more than the praise of God,'
which preposterous love, wheresoever it is, there is
neither the love of God indeed, nor faith in Jesus
Christ. The apostle to Titus, chap. i. 1G, telleth us
of some that ' profess that they know God, but by their
works they deny him, and are abominable and dis-
obedient, and unto every good work reprobate.' As
before we had faith in Christ, but no confession of
Christ, so here we have confession and profession of
Christ, but no practice of the life of Christ ; and there-
fore, as their faith was justly argued to be no sincere
and sound faith, because they did not confess Christ,
so the profession of those of whom the apostle speaketh,
may justly be argued to be no sincere and sound pro-
fession, because in their lives they practise not that
whereof they make profession with their mouths.
They seemed to have faith in Christ, but they did not
confess Christ, and therefore they may be truly said,
neither to have soundly believed in Christ, neither to
have confessed Christ. These seem to profess to know
God, but by their works they deny him ; and there-
fore they may be truly said neither to have sincerely
confessed Christ, neither to have practised his will.
k Seeing, therefore, it is so, that both where Christ is
not confessed, there Christ is not believed ; and again,
where Christ is confessed, there many times his will
is not practised ; very behoveful it will be for us,

whose duty it is to confess and acknowledge before all
men that Christ Jesus is the Lord, to see what a kind
of confession it [is which our duty doth require of us.
We must, then, here take heed that we do not deceive
ourselves with a bare and naked confession of Christ
Jesus, with a simple and outward profession of his
name and religion, as if all were well, when by an
outward show we had bleared the eyes of men ; or, as
if we had then performed this duty, whereof I speak,
as well as the best, when we have made confession of
our faith, and said the Lord's prayer ; or, when we
have been at the church and heard the service, and
haply a sermon ; when we have made some fair
weather without, howsoever all within be full of rapine,
bribery, and excess. Nay, nay, brethren, Christ him-
self hath told us that ' not every one that saith
unto him, Lord, Lord, shall enter into his kingdom.'
Nay, he hath pronounced a woe unto such hypocrites
as ' make clean the utter side of the cup, and of the
platter, when within they are full of bribery and ex-
cess,' Mat. xxiii. 25 ; and he hath likened them unto
' whited tombs, which appear beautiful outward, but
are within full of dead men's bones, and of all filthi-
ness,' ver. 37. It is not, then, the lip-labour of a
bare and naked confession of Christ, it is not a simple
and outward profession of religion, that will serve the
turn, or is acceptable unto God ; it is not the discours-
ing knowledge of Christ, nor the discoursing talk of
his kingdom, winch pleaseth the Lord ; but the con-
fession of a Christian ; and that which is here required,
is, that out of a faith unfeigned, with our mouths we
confess that Jesus Christ is the Lord ; and because he
is the Lord, therefore we will not give his honour to
another, but will ' serve him without fear, in holiness
and in righteousness before him all the days of our
life.' The root, then, whence our confession of Christ
must spring, if by it we will please the Lord, is an
unfeigned faith, for faith is it which maketh us not
ashamed, but maketh us bold to confess our Christ in
all places. ' I believe,' saith the prophet, ' and there-
fore I spake ;' and most sure it is that then, and never
but then, we do boldly and sincerely confess Christ,
and profess his religion, when faith hath fully seized
upon our souls, that we believe perfectly in Christ
Jesus, for because we believe fully in him, therefore we
boldly and freely confess him. Whosoever, therefore,
thou art that wilt not, or darest not, confess thy Christ,
and profess his religion, for fear of trouble or dis-
pleasure, or alteration of the state, or any like respect;
know this, that thy heart is not sound with thy God, and
that this is for want of true faith in thee. Let them
look unto this, who, for fear of a change, or for fear
of displeasure, fear to be too forward in confessing
Christ, and professing his name, and therefore draw
back the shoulder, and shrink at every blast of wind.
Now, the confession which must spring from this
root is, that Jesus Christ is the Lord : the Lord, and
therefore his honour not to be given to another ; the

Ver. 10, 11.]

LECTURE XXXI.

135

Lord, and therefore to be served in holiness and right-
eousness all the days of our life. ' Thus saith God
the Lord, even he that created the heavens, and
spread them abroad,' &c, to wit, Christ Jesus, ' I am
the Lord, this is my name, and my glory will I not
give to another, neither my praise to graven images,'
Isa. xlii. 5, 8 ; where we see how our Saviour, Christ,
both challengeth that unto himself to be the Lord, and
plainly avoucheth that he will not give his honour to
another. He, then, that confesseth Jesus Christ to
be the Lord, and yet giveth his honour unto another,
doth only in words confess that, which in deed and in
truth he doth deny. Let them look unto this, that
make their prayers and supplications unto the saints
in heaven, that worship images, crosses, or what re-
lics soever: 1 John ii. 2, ' We have an advocate with the
Father, Jesus Christ the just, and he is the reconcilia-
tion for our sins.' He sitteth at the right hand of God,
and liveth ever to make intercession for us. Whoso-
ever, then, prayeth unto or useth the intercession of
any other, be it saint or angel, he giveth Christ his
glory to another ; as also he doth, who doth worship
any other but God, and whom he hath sent, Jesus
Christ, seeing it is said, ' Thou shalt worship the Lord
thy God, and him only shalt thou serve.'

He likewise that confesseth Jesus Christ to be the
Lord, and yet serveth him not in holiness and in
righteousness all the days of his life, his confession is
in vain, because in deed and in truth he denieth that
which in words he doth confess. ' A son honoureth his
father, and a servant his master : if I, then,' saith the
Lord by his prophet, Mai. i. 6, ' be a father, where is
mine honour '? and if I be a master,' or a lord, ' where is
my fears ?' Whence it is most plain, that fear and obe-
dience to his will belongeth to the Lord. They cer-
tainly, unto whom the Lord by his prophet thus spake,
confessed the Lord, which they plainly afterwards
shew, taking their reproof hardly, and saying, ' AVhere-
in have we despised thy name '?' But because they
feared not the Lord whom they confessed, because
they walked not in his ways, nor kept his command-
ments, therefore their confession was as no confession,
the Lord regarded them not, but his wrath was kindled
against them. This, men and brethren, is a thing
needful for us to look unto. We would be loath so
deeply to be charged, as not to confess Jesus Christ
to be the Lord. But if he be the Lord, where is his
fear ? When wTe confess Jesus Christ to be the Lord,
we confess him to be the sole rightful commander of
us, and ourselves to be his servants, him to have all
power over us, and ourselves wholly to be his. What
meaneth, then, such neglect of conforming ourselves

according to his most holy will, and of yielding obedi-
ence unto that daily we are taught, and which we
know to be his will ? If we give our members as
weapons of unrighteousness unto sin, which should
be as weapons of righteousness unto God, whatsoever
confession we make, we are the servants of sin, we are
not the servants of Christ the Lord, and we are like
to those of whom I spake before, that profess they know-
God, but by their works do deny him.

0 my brethren, if ye did indeed confess Jesus
Christ to be the Lord, your souls would be filled with
gladness when your mouths were filled with this con-
fession, yea, your very hearts would be wami within
you when your tongues were thus talking that Jesus
Christ is the Lord ; your wills would be framed to
his will, your feet would rejoice to come into the
courts of his house, and to run the way of his com-
mandments. Jesus Christ is the Lord, deny him not
before men ; for he that shall deny him before men,
shall be denied before the angels of God, Luke xii.
9 ; and certainly he believeth not, that dares not con-
fess him. Jesus Christ is the Lord ; confess him so
to be, and give not his honour to any other, to men
or angels, much less to stocks or stones ; confess him
to be the Lord, and serve him in holiness and right-
eousness all the days of your- life. This confession
becometh the saints of God, and this is a good con-
fession before God. And ever remember that, that
they which will not now thus confess Jesus Christ to
be the Lord, shall then, in that last and great day, be
forced to confess that Jesus Christ is the Lord, when
he shall judge his enemies on every side, and render
to the wicked according to the wickedness of their
ways.

Unto the glory of God the Father. Here is the
issue of all, even of our subjection unto Christ, and
of our confession that Jesus Christ is the Lord. All
this redoundeth to the glory of God the Father ; for
' he that honoureth the Son, honoureth the Father ;
and he that honoureth not the Son, honoureth not
the Father,' John v. 23 ; for the Father is in the
Son, and whatsoever is done unto the Son, is done
also to the Father. Let us, then, so subject ourselves
unto Jesus Christ, let us so confess him to be the
Lord, as already we have been taught. God hath
created us, formed us, and made us for his glory, Isa.
xliii. 7. Seeing, then, our subjection unto Christ
Jesus, and our confession of his glorious name in
such sort as hath been taught, is unto the glory of
God the Father, let us be subject unto him in all
obedience to his will, and let us, out of an unfeigned
faith, confess that he is the Lord, even our Lord.

136

AIRAY ON THE PHILIPPIANS.

[Chap. II.

LECTUEE XXXII.

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in mine absence,

dc— Philip. II. 12.

\TTHEBEFOBE, my beloved, &c. In these
' ' words now following we have the conclusion
of the apostle his exhortation unto the Philippians,
set down by way of applying Christ his humility and
obedience unto his Father unto their use and instruc-
tion, and consequently unto ours. In this conclusion
of the apostle his former exhortation, the apostle
again exhorteth the Philippians, and in them us, first,
unto humble obedience towards God, ver. 12, 13;
secondly, unto humble and modest conversation to-
wards our neighbour, ver. 14, 15, 16; and thirdly,
he addeth, as a reason why he thus exhorteth them,
the comfort and joy which they shall bring unto him
in the day of Christ, if they so walk as he exhorteth
them, ver. 16-18. In the first exhortation, which is
unto humility and obedience, or humble obedience
towards God, we have first to consider the exhortation
itself, ver. 12 ; secondly, the reason thereof, ver. 13.
The exhortation of the apostle unto the Philippians,
and in them unto us, is, that we would run forward
in the race of righteousness, which leadeth unto salva-
tion, with all humbleness of mind, and in all obedience
unto God ; for when the apostle saith, ' Make an end
of your own salvation,' therein he exhorteth thus much
in effect, that as we have begun in the Spirit, so we
would go forward and make an end in the Spirit ; as
we have entered the way of righteousness, which lead-
eth unto life, so we would persevere and continue in
the same way, and ' follow hard toward the mark for
the price of the high calling of God in Christ Jesus.'
For by salvation the apostle here meaneth, not, as
often elsewhere he doth, that glory and immortality
which is laid up for us in heaven, and which is the
end of our calling, but he meaneth the whole course
of godliness which leadeth unto salvation, the whole
path of a Christian life which God hath ordained us
to walk in. So that when he saith, ' Make an end of
your own salvation,' it is as if the apostle had said,
Let it not seem enough unto you to have begun well,
but continue to walk in those good works which God
hath ordained you to walk in ; as ye have begun to
walk in the way that leadeth unto salvation, so make
an end therein, and run unto the end the race that is
set before you. When the apostle addeth, ' Make an
end of your own salvation with fear and trembling,'
he sheweth the manner how we must run in the way of
righteousness which is set before us, to wit, in all humble-
ness of mind and reverence, as dutiful children, serving
the Lord in fear, and rejoicing in him with trembling,
as the prophet speaketh, Ps. ii. 11. Likewise, when
he saith, ' So make an end,' &c, thereby he meaneth
that we must run in this race of righteousness in all

obedience unto God ; for so much is implied in the
word so, as may appear by the coherence of this word
with the former, whereon it doth depend. ' As ye
have always obeyed,' saith the apostle. Whom ? To
wit, God and his word. As ye have always obeyed
God and his word, so, in the like obedience to God
and his word, ' make an end of your own salvation with
fear and trembling.' The substance, then, of the
apostle his exhortation in this place is this, that we
would run forward in the race of righteousness, which
leadeth unto salvation, with all humbleness and rever-
ence, and in all obedience unto God.

Now, besides the substance of the exhortation, there
are many circumstances whereby the exhortation is
amplified and enlarged, and which are, together with
the exhortation, to be opened and declared. To com-
prise, then, the whole, in these words of the apostle
I consider these points : First, the ground whereon
the apostle doth build his exhortation, which is the
humility and obedience of Christ, noted in the word
wherefore ; for it is as much as if the apostle should
have said, Seeing such was Christ his humility, and
such his obedience, as ye have heard, therefore, my
beloved, follow his example, and ' as ye have always
obeyed,' &c. Secondly, the apostle his kind entreaty
of the Philippians, so to win them to hearken to his
exhortation, in that he calleth them his beloved,
' Wherefore, my beloved.' 3. The apostle his com-
mendation of then- former obedience unto God, and
to his word, that so he might stir them up to continue
their obedience, in these words, ' as ye have always
obeyed,' to wit, God and his word. 4. The apostle
his mild insinuation of a change in them, now in his
absence from that which was before in his presence,
in these words, ' not as in my presence only,' &c.
5. The apostle his exhortation to run forward in the
way of righteousness, which leadeth unto salvation,
in these words, ' make an end,' &c. Lastly, the man-
ner how they should run in this race, which is first in
obedience unto God, signified in the word so, ' so
make an end,' &c, and then with all humbleness and
reverence, signified in these words, ' with fear and
trembling.' These be generally the points to be ob-
served out of these words of the apostle. Now let us
a little more particularly look into each of them, and
see what use we may make of them.

Wherefore, my beloved. In this word wherefore is
noted, as I told you, the ground whereon the apostle
doth build the exhortation that followeth. For it is as
much as if the apostle should thus have said, Seeing
such was Christ his humility, and such his obedi-
ence, as already ye have heard, therefore my beloved,

Ver. 12.]

LECTURE XXXII.

137

&c. The ground, then, of the apostle his exhortation
unto a reverent and humble obedience towards God
in leading a godly life, is the humility of Christ, and
his obedience unto his Father. The observation
hence is this, that the humility of Christ, and his
obedience to his Father, ought to be a sufficient mo-
tive and reason unto us, why we should run on the
race of holiness and righteousness that is set before
us, with all humbleness of mind, and in all obedience
towards God. So the apostle thought when he made
this the ground of this his exhortation ; and so our
Saviour himself thought, as appeareth by that exhor-
tation unto the people in the end of one of his ser-
mons, Mat. xi. 29, ' Leam of me that I am meek and
lowly in heart.' And great reason, men and brethren,
why we should so think also. For wherefore was Christ
humbled ? Was it for himself ? Nay, he might still
have kept that glory which he had with the Father
before the world was, and if he had not at all descended
from the bosom of his Father, none could any way
have impeached him for the same. For it was no
robbery for him always to be equal with God, as our
apostle speaketh. It was not, then, for himself that
he was humbled, but he humbled himself for us, that
he might save us which had lost ourselves, and that
he might reconcile us unto God, breaking down the
partition wall that was betwixt him and us by reason
of our sins. So saith the apostle Paul, 1 Tim. i. 15,
1 This is a true saying, and by all means worthy to
be received, that Christ Jesus came into the world to
save sinners.' And so saith St John : 1 John ii. 1, 2,
* We have an advocate with the Father, Jesus Christ
the just, and he is the reconciliation of our sins.'
Again, why was he obedient unto the Father to fulfil
the law ? Was it for himself ? Nay, ' he never did
any wickedness, neither was any guile found in his
mouth,' Isa. liii. 9. It was not for himself, but for
us, that he might redeem us which were under the
law, and purchase righteousness for us. So saith the
apostle, Gal. iv. 4, 5, ' God sent forth his Son, made
of a woman, and made under the law, that he might
redeem them which were under the law ;' and as the
same apostle saith to the Romans, chap. viii. 4,
' that the righteousness of the law might be fulfilled
in us.' Seeing, then, it was for us that Christ was
humbled, and that he was obedient unto the law, and
unto the death, great reason it is that his humilit}'
and obedience should be a sufficient motive to per-
suade us unto humility and obedience in the whole
course of our life. Should it be, my brethren, a
sufficient motive unto us ? And why is it not ? Why
it is not I know not, but that it is not every man
seeth it. Our high conceit of ourselves, whether it
be of our wisdom, or of our riches, or of our honour,
our contentions and vain glory, our delight in our own
ways, and our neglect to walk in the ways of the Lord,
these and the like testify unto our faces that Christ
his humility and obedience little prevail with us to

persuade us unto these holy duties. Oh, my brethren,
let this be an healing of our error. So often as we
hear or read that Christ thus humbled himself for us,
that he became man for us, that he bare our infirmi-
ties, that he was led as a sheep unto the slaughter for
us, that he made his soul an offering for our sin, and
that he made his grave with the wicked in his death for
us, let these be so many remembrancers unto us to pluck
down our proud peacock's feathers, to put away wrath,
contention, pride, vain-glory, and in all meekness of
mind to submit ourselves one unto another, and all of
us unto our God. So often as we hear or read that
Christ became obedient unto his Father in all things
that the law required of him, that he fulfilled all right-
eousness, and never gave over to do the will of his
Father till he had tasted and drunk of death's cup,
and all for us, let this suffice to stir us up to walk in
all dutiful obedience unto our heavenly Father's will.
Yea, let us thus hereupon resolve with ourselves, and
say unto our own souls, Hath the Son of God, my
Christ and my God, vouchsafed to descend from his
high throne of glory, to be clothed with my flesh and
my skin ; to suffer hunger, cold, poverty, and manifold
temptations for me ; to be slandered, reviled, buffeted,
spit upon, condemned, nailed on the cross, and to be
buried for me; and shall I bear myself above my
brethren ; shall I walk with a stiff neck, and ^disdain
my inferiors ; or shall I not make myself equal to them
of the lowest degree, and pass the time of my dwell-
ing here in fear, and in all lowliness of mind '? Hath
the Son of God, my Christ and my God, fulfilled all
righteousness, done his Father's business, and yielded
all obedience unto his Father for me, and shall I kick
against him with the heels, shall I draw my neck
from under his yoke, and refuse to walk in the ways
of his laws, or rather, shall I not conform myself in
all obedience to his holy will, and do that which is
good and right in his eyes ? This use we should
make of Christ his humility and obedience unto his
Father, and to this end he maketh it the ground of his
exhortation in this place. It followeth : —

Wherefore, my beloved. The second thing which

I observe in these words of the apostle was his kind
and loving entreaty of the Philippians, signified in
that he calleth them his beloved ; which kind entreaty
of them he useth, the rather to win them to hearken
unto his exhortation. Here, then, is a note for us
whom God hath set apart unto the holy work of his
ministry, to wit, that we should not only be careful
to instruct them that hear us in the wholesome words
of truth, but that likewise we should seek in all kind
and loving sort to win them unto that wherein we do
instruct them. Hereupon are those kind and love-
some speeches so often used in the writings of the
apostles, ' my brethren,' ' my beloved,' ' my babes,"
'my little children,' ' dearly beloved,' 'dear brethren,'

I I beseech you, brethren, by the mercies of God,' and
the like. Not to speak of other places, this one place

138

AIRAY ON THE PHILIPPIANS.

[Chap. II.

of our apostle might suffice sufficiently to instruct us
in this lesson ; where the apostle doth not only exhort
the Philippians to walk in the way of godliness with
humbleness of mind, and in obedience unto God, and
strengthen his exhortation both by the example of their
own former obedience, and by the example of Christ his
humility and obedience, but in all kind and loving sort
he proposeth his exhortation, calling them his beloved,
that so he might the rather win them to hearken to
his exhortation. For even so the dispensers of God
his holy mysteries should not only labour in a godly
care to teach them that hear them the words of truth
in all evidence of the Spirit, and to confirm and
strengthen the same out of the sacred worth of truth,
but further, they should seek, with all kind speeches,
and in all loving manner, to lead them forth unto the
waters of comfort, and to bring them unto Christ Jesus.
And here, haply, a man that should long beat upon
this point, and enlarge it to the full, might have great
applause in man}^ places, especially there where the
exception against their teacher is, that he is too sharp,
and that he presseth the judgment of God against sin
too sore, and too vehemently. Hear, then, I beseech
you, a lesson for you that are hearers out of this place.
As we that are the ministers of the Lord for your
comfort are hence taught to strive in all kind and loving
sort to bring you unto Christ Jesus, so you that hear
us are likewise hence to learn so to carry yourselves,
as that we may speak unto you as unto our brethren,
and unto our beloved. If the love of God be not in you
indeed, how can we speak unto you as unto our be-
loved? If you honour not God, nor keep his com-
mandments, how can we speak unto you as unto little
children ? If ye be not joined with us in one faith,
and in one hope in Christ Jesus, how can we speak
unto you as to our brethren ? Nay, I say more unto
you, if ye know not us that labour amongst you, and
are over you in the Lord, and admonish you ; if }tc
have us not in singular love for our work's sake, how
can we speak unto you as unto our beloved ? If,
when we labour to beget you in the faith, and to pre-
sent you before God blameless in that day, you either
stop your ears at the voice of our charming, charm
we never so wisely, or speak evil of us as of evil doers,
can we speak unto }tou as unto our babes and little
children ? If you embrace not the truth which we
preach unto you, but rather hate us for the message
which we bring unto you, can we speak unto you as
unto our dear brethren ? Nay, certainly ; if ye will
have us to come unto you with kind speeches, and in
all loving manner, with ' my beloved,' ' my little
children,' 'my dear brethren,' then must ye study so
to approve yourselves, both unto God and men, as
that we may speak unto you as unto our beloved, unto
our brethren, &c. Otherwise, as Christ came not unto
all with this, ' fear not, little flock,' but unto some
with this, ' 0 generation of vipers, how can ye speak
good things, when ye are evil ?' and as the apostle

came not to all with this, ' I beseech you, brethren,
by the mercies of God,' but unto some with this, ' O
foolish Galatians, who hath bewitched you that ye
should not obey the truth ?' so ye must look that, as
sometimes we come in love and in the spirit of meek-
ness, so sometimes we should come unto you with a
rod, and with a woe unto such as obey not the gospel
of Christ Jesus that they may be saved. Men and
brethren, our heart's desire is that }Te may be saved
in the day of Christ, and we watch for your souls as
they that must give accounts unto God for them ;
have ye care that we may do it with joy, and not with
grief. We are loath to come unto you with a rod ; we
had rather come in love, and in the spirit of meekness ;
have ye care that we may come unto you, and that
we may speak unto you as unto our beloved. If we
sometimes sharply reprove sin, it is for your sakes,
that we may reclaim the sinner from wandering out
of the right way ; and again, if sometimes we restore
such as are fallen with the spirit of meekness, it is for
your sakes, that we may bind up the broken-hearted,
and minister a word of comfort unto the troubled and
afflicted soul. Both, I mean sharpness and meekness,
the rod and love, — both, I say, in their due places
is needful ; and Aviso discretion in them both is most
needful. And so I come to the third point.

As ye have always obeyed. What ! the apostle ? in
falling down unto him, and kissing his feet, as is now
done unto that man of sin ? Nay, the apostle here
commendeth their former obedience unto God, and
unto his word, after such time as they had received the
gospel of Christ Jesus. And this he doth to stir
them up to continue their obedience, that as they had
begun well, so they might now go forward as they had
begun. Whence we are taught, that it is not enough
to begin well, and for a time to embrace the truth,
and to obey the gospel of Christ Jesus, and afterwards
to quench the Spirit, and to suffer ourselves to be en-
tangled in the tilthiness of the world ; but, having
begun in the Spirit, we must go forward in the Spirit,
and having begun to love and like the truth, we must
not fall from our first love, but hold fast the same,
and continue therein. Whereupon are those often
exhortations in the apostles to continue in the faith,
to continue in the grace of God, to continue in the
things that we have learned, to hold fast the profes-
sion of our hope without wavering, and with full
purpose of heart to cleave unto the Lord. The rea-
son hereof is, the school of Christ is not a school of
idleness, or a school of non-proficiency, but the
scholars of Christ his school they must follow the
truth in love, and they must in all things grow up
into him which is the head, that is, Christ, as the
apostle sheweth, Eph. iv. 15. And therefore our
Saviour Christ himself told the Jews that believed in
him, saying, John viii. 31, 'If ye continue in my
word, ye are verily my disciples, and shall know the
truth.' They, no doubt, unto whom he spake, had

Yer. 12.]

LECTURE XXXir.

139

begun well, and had embraced the truth ; Lut he
telleth them that if they will be his scholars they must
continue as they have begun, and they must grow
forward and increase in all knowledge and spiritual
understanding : a lesson as needful to be taught in
these our clays as any other ; for we see by our own
experience that the word of the Lord is of such ma-
jesty, and so powerful, that it draweth oftentimes the
veriest miscreants that be unto a liking of it, and
causeth them many times to do many things well.
But, as it is in the parable of the seed in the gospel,
Mat. xiii., some receive the word with joy, but when
persecution comes they are offendedj; others hear the
word, but the cares of the world and the deceitfulness
of riches choke it, that it is made unfruitful ; in others,
the evil one cometh and catcheth the word that was
sown in their heart ; and in a great many the liking
of the word, and the obedience thereunto, is but like
unto a flash of lightning, come and gone again almost
in a moment. For a day, or for a month, or haply
for a year or two, they will hearken and obe}r, they
will make a good show of loving and liking the word,
and many things they will do well ; but after a while
they will loathe this heavenly manna, and in their hearts
return unto the flesh-pots of Egypt, or, as Peter
speaketh, 2 Peter ii. 22, ' With the dog they will
return unto his vomit, and with the sow unto her
wallowing in the mire.' Men and brethren, we must
not be like unto such men ; for, as Peter speaketh in
the same place, ver. 21, 'it had been better for such
men not to have known the way of righteousness, than,
after they have known it, to turn from the holy com-
mandment given unto them.' We must have tasted
of the good' word of God, and-, having begun to for-
sake the corruptions that are in the world through
lust, continue in the grace of God, and grow forward
from grace unto grace till we be perfect men, and
come unto the measure of the age of the fulness of
Christ. Having begun to have a liking of the word,
and to desire the preaching thereof, we must take
heed that we grow not weary of it ; but the more we
have it, the more our souls must long after it ; and
the more we hear it, the more wre must grow in obedience
unto it, to frame our lives according thereunto. We
must not here stand at a stay, much less must we go back-
ward ; we must go forward, and we must prick hard
unto the mark of the high calling that is set before
us : for in the way of godliness that is most true
which is so common, not to go forward in that way is
in truth to go backward. But I shall have occasion
again to speak of this point in handling the exhorta-
tion.

To leave, therefore, this point ; here it may be de-
manded how the apostle saith that the Philippians
had always obeyed: ' As ye have always obeyed.' For
in that the apostle cloth admonish them, every man to
esteem other better than himself, as ver. 3, and to do
all things without murmming and reasoning, as ver.

14, he plainly significth that there were many faults
amongst them, even contention, vain-glory, rnumiur-
ing, reasoning, and the like. How then doth he give
them this testimony, that they had always obeyed ?
Lied the apostle unto them, or did he natter them ?
God forbid ; ' let God be true, and every man a bar.'
He lieth not unto them, neither cloth he natter them,
and j'et then obedience unto God, and unto his word,
was not perfect ; for no doubt such faults were amongst
them, as already we have spoken of. In this sense,
then, we are to understand the apostle, when he com-
mendeth the Philippians as having always obeyed God
and his word ; not as if there had nothing lacked in
their obedience ; for ' in many things we sin all,"
James hi. 2 ; and ' if we say that we have no sin, we
deceive ourselves, and the truth is hot in us,' 1 John
i. 8; but, therefore, are they said always to have
obeyed, because, howsoever their obedience in itself
was imperfect, yet was it unto them reputed as per-
fect, because through faith they were engrafted in
Christ, and for his sake their very desire to live godly
was accepted with God as a life most holy. For such
is the fruit of our communion with Christ, that being
engrafted into his body, and made bone of his bone,
and flesh of his flesh, through him, and for him, our
faith in him is accounted to us for righteousness, and
our very desire to live godly in this present world, is
accounted unto us for holiness of life. If there were
no other proof for this point, but even this whereof I
speak, that the apostle here maketh reckoning of the
Philippians as having always obeyed, though there
lacked much in their obedience, because they believed
in Christ, and desired to live godly, it were enough ;
but the Scriptures eveiywhere witness the same.

Here, then, we have an exceeding great comfort in
Christ Jesus, that howsoever our obedience be unper-
fect, yet, if we believe perfectly in Christ Jesus, and
study to live soberly, and righteously, and godly in
this present world, it is accounted as if we had always
obeyed. Our iniquities are forgiven, our sins are
covered, our infirmities are passed over, our unright-
eousness is not imputed unto us ; only that which we
have well done is had in remembrance, and if we have
given but a cup of cold water in his name, it loseth
not the reward. This is that which doth and may
uphold our weary and fainting souls, which otherwise
would fall under their burdens ; and this is that which
may and ought to persuade us to ' follow peace with
all men, and holiness, without which no man shall see
God,' Heb. xii. II.

Not as in my presence only, but now much more in mine
absence. In these words the apostle lightly toucheth
a defect in their obedience, that it was not altogether
such now in his absence from them, as it was when he
was present with them ; but he cloth not touch it as
with purpose much to note them for it, but his drift
rather is in these words to instruct them in the qua-
lity of then- obedience, that it ought not to be feigned,

140

ATPAY OX THE PHILIPPIAXS.

[Chap. II.

as service only to the eye, but it ought to he sincere,
and from a pure heart, as unto the Lord, who seeth
all and is present everywhere.

Here one or two things may be noted, but only
by the way, because the apostle doth only lightly
touch them, and as it were, by the way, advise us of
them. 1. In that the apostle implieth a change in
them now in his absence from them, which was not in
his presence with them, thence we may note how
requisite the presence of the pastor with his people is.
True it is, that the apostle was not their pastor, but
sent to preach unto the Gentiles in all places, and
Epaphroditus was their minister, who remained with
them after Paul's departure from them. But if, in
Paul's absence from them, when yet their minister was
present with them, they began in a short space some-
what to decline, how can we think but that they must
needs decline where their pastor is never with them ?
Where prophesying faileth, the people perish ; and
when the pastor is not present, the wolf cometh, and
the flock is scattered.

2. In that the apostle only lightly toucheth a defect
in their obedience, but not with purpose much to note
it in them, we may note what care is to be taken, that
we do not sharply censure every defect or fault which
is in the godly. Some things in them must be lightly
passed over, and they must be drawn on with all
kindness and meekness to run on in the race that is
set before them. The godly is admonished by a word,
but the wicked goeth on in his folly, and careth not
what is said.

But chiefly, hence we are to note the quality of our

obedience unto our God, that it ought not to be feigned,
as service to the eye, but sincere, and from a pure
heart, as unto him that seeth all, and is present every-
where. Which of us is there that will commend that
servant, which is only an eye-servant, which will work
well in his master's sight, but not at all when he is
absent ? Nay, we will all condemn such a servant.
But let us take heed that therein we do not give judg-
ment against ourselves. If only we make an outward
show of holiness, and serve not the Lord with our
whole hearts, making his law our delight, and a single
obedience thereunto our chief desire, what are we but
eye-servants; and our portion, what shall it be but the
portion of hypocrites ? Beloved, our God whom we
serve is not as man ; he seeth all things, he is present
everywhere, he searcheth the hearts and the reins,
and he understandeth all our thoughts long before
they be conceived. It is no halting with him. What-
soever we do in the darkness, it is unto him as if it
were done in the light ; for the darkness and light to
him are both alike. Gehazi may offend when Elisha
sees not, and may hope to conceal it from him, be-
cause he sees it not. But if Elisha can descry his
fault, how much more can our God descry all our ways,
how hidden soever they be ? Let us therefore walk
before him with a single heart ; let us serve him in
spirit and in truth ; let our obedience unto him, and
unto his law, spring from a pure heart, from a good
conscience, and from an unfeigned faith. Such obe-
dience he requireth of us ; and such obedience is the
way wherein we must walk to our heavenly Jerusalem.

LECTURE XXXIII.

So make an end of your own salvation with, fear and trembling

Philip. II. 12, 13.

for it is God that worketh in you, dc. —

Jl/jTAKE an end of your own salvation. The
-*-*■*• Rhemists read thus out of the vulgar transla-
tion, ' work your salvation ;' out of which reading,
that doctrine of salvation by works is by some in part
maintained. Doth our apostle, then, is this place teach
us that we are to work our salvation, so that by the
merit of our works we may obtain salvation ? Surely
in other places of his Epistles, he teaches us a quite
contrary doctrine. ' By grace,' saith the apostle,
Eph. ii. 8, 9, ' are ye saved through faith ; and that
not of yourselves, it is the gift of God : not of works,
lest any man should boast himself.' In which place
see, I beseech you, how the apostle setteth down the
grounds of our salvation. Grace there is the first
ground of our salvation. ' It is God that justifieth
us,' and saveth us ; salvation is his gift, as the apostle
here saith. But why doth God 'save us ? Surely in
respect of ourselves we are saved freely by his grace,
and according to his mercy ; in respect of Christ in-

deed we are saved by the merits of his death and
passion. He hath bought us with a great price, even
with the price of his own precious blood, which he
shed for the remission of our sins. But we ourselves
have no part in this payment. In respect of ourselves
we are freely, through the exceeding riches of his
favour and grace towards us, saved. Faith, that is
the next occurrent in our salvation — ' by grace we are
saved through faith' — for faith is that hand whereby
we take hold on salvation reached unto us by grace.
Here, then, ye see how salvation is both given and
taken ; given by God, and taken by us. It is given
by God by grace ; it is taken by us by faith. What,
then ! have we no part in the purchase of our salva-
tion ? No, surely ; faith, whereby we are saved, and
salvation itself, they are the gift of God. What, have
our works no interest in the meriting of our salvation ?
No ; 'by grace we are saved, through faith,' not any
way of ourselves, nor of our works. Why ? Lest

Ver. 12, 13.]

LKCTUKE XXXIlf.

141

any man should boast himself. For as the same
apostle reasoneth, Rom. iv. 2, ' If Abraham were
justified by works, he hath wherein to rejoice, but not
with God.' Why not with God ? Because ' to him
that worketh,' or meriteth by his works, ' the wages
is not counted by favour, but by debt,' ver. 4. And
therefore in another place, chap. xi. 6, thus he
reasoneth, • if of grace, then not of works, else were
grace no more grace ; but if of works, then no more
of grace, or else were work no more work.' So that
when the apostle here saith, that by grace we are
saved, it is even thereby plain that we are not saved
by our works ; yet he putteth down both, saying,
that ' we are saved by grace, not of works.' Again,
in his epistle to Titus, chap. iii. 5, ' God,' saith he,
• our Saviour, hath saved us, not by the works of
righteousness which we had done, but according to
his mercy,' &c. Where again you see the author of
our salvation is God our Saviour : the cause which
moveth God to save us, his mercy, not our good
works. I might here likewise produce the whole dis-
putation of our apostle in his epistles to the Eomans,
and to the Galatians, where at large he disputeth the
question, and plainly resolveth that we are justified
and saved freely by grace through faith in Christ his
blood, and not by our works, wrought according to
the law. But I purpose not any large discourse upon
this point. By this which already hath been said, ye
see how the apostle, in other of his epistles, teacheth
clean another doctrine than salvation by works ; for
he teacheth that we are saved freely, by grace, through
faith ; not of ourselves, not of works ; without the
works of the law.

How then ? Is the apostle contrary to himself ?
Doth he here bid us work our salvation, as if by our
works we might merit our salvation, and elsewhere
tell us that our salvation is not of works, but of grace?
God forbid that we should so say or think. The
Spirit, whereby the apostle spake both here and else-
where, is always one and the same, and is not changed.
He is the Spirit of truth, and directed the apostle his
tongue and pen into all truth, so that he is not any-
where contrary to himself, but here, as elsewhere,
delivereth the same truth. Look we, then, a little
into the words, and into the meaning of the words, in
this place of the apostle. Here, then, we are to note,
1. That it is not simply said, ' work your own salva-
tion,' but ' work out,' or ' finish,' or ' make an end of
your own salvation.' For the word here used doth
properly signify not simply to work, but to work out, to
finish, to make an end of a thing. So it is used by
the apostle, where he saith, Eph. vi. 13, ' Take unto
you the whole armour of God, that ye may be able to
resist in the evil day, and having finished all things,
stand fast.' Again, when it is said, ' work out,' or
' finish,' or ' make an end of your own salvation,' by
salvation is not meant, as often elsewhere, that price
of our high calling, that crown of immortality which at

the end of our race is laid up for him that overcometh
and continueth unto the end ; but by salvation is
meant the whole course of a godby life which leadeth
unto salvation. So that when he saith, ' make an
end of your salvation,' he doth exhort us thus
much in effect, that as we have entered the race of
righteousness, which leadeth unto salvation, so we
would run on in the same race unto the end, and
fully finish our course in doing such good works, as
God hath ordained that we should walk in them.

The thing, then, which hence is to be noted from
our apostle touching good works, is not the merit of
our salvation by our works, but that good works are
the way which God hath ordained us to walk in ; and
in doing whereof he would have us to finish the whole
course of our life. And this we do most gladly teach
everywhere, and beat upon in all our semions, and in all
our exhortations ; only we are careful to teach you
the truth touching good works, namely, that they are
not the causes of, but the way which leadeth unto,
salvation. Salvation, it is the gift of God, given u>
by Jesus Christ, through faith in his name. So our
Saviour himself telleth us, saying, John x. 27, 28,
' My sheep hear my voice, and I give unto them
eternal life.' For, as it is in another place, chap,
xvii. 2, ' God gave him power over all flesh, that he
should give eternal life to all them that believe in hum"
Salvation, then, is the gift of God, given by Christ,
through;! faith in him ; it is not any way caused or
merited by our works ; 3'et good works are the way
which God hath ordained us to walk in unto salvation.
And this it is plainly proved out of the places before
alleged ; for the apostle in the place to theEphesians,
chap. ii. 8-10, having set that down that we are
' saved by grace through faith, not of works,' imme-
diately after he telleth us that ' we are the Loi'd his
workmanship, created unto good works, which God
hath ordained that we should walk in them.' Like-
wise in the place to Titus, chap. iii. 5, having set that
down that God ' hath saved us, not by the works of
righteousness which we had done, but according to
his mercy,' immediately after he speaketh thus unto
Titus, ver. 8, ' This I will that thou shouldst affirm,
that they which have believed in God might be care-
ful to shew forth good works.' By which places ii
doth appear, that howsoever our good works are not
the cause, or the means of our 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.' He
doth not say, every plant that is not planted in me,
albeit that likewise be most true, but every branch
that beareth not fruit in me. What fruit? Even
1 the fruit of the Spirit, which is in all goodness, and
righteousness, and truth,' as the apostle speaketh,
Eph. v. 9, ' Every branch that beareth not such fruit

142

AIRAY ON THE PHILIPPIANS.

[Chap. II.

in me, lie is taken away and cast into the fire, and
burnt.' To like purpose is that of the apostle, where
he saith, Heh. xii. 14, ' Follow peace with all men,
and holiness, without the which no man shall see the
Lord.' And to the like purpose now many places
might, and ordinarily are, by us produced in our ser-

inons

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 works, or, if we do, yet so coldly, that
as good never a whit, as so barely and coldly. But
beware of such ; for, having their foolish hearts
seduced to believe lies, they speak evil of the way of
truth, which they know not, and of us, whom either
they will not at all hear, or with such enchanted ears
that they pervert whatsoever things are spoken unto
their own destruction. Such, if they would, they
might hear and know that these are false suggestions,
wherewith they slander us and the truth which we
teach. For we preach both faith and works, and in
all places we exhort all men that they abound in every
good work. But why is it that 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 Scriptures have
taught us, and we bring with us the evidence thereof
to confirm that which we teach. We dare not chal-
lenge any part of our salvation as due unto our works,
because all the honour thereof belongeth to the Lord,
whose free gift it is according to his mercy. But the
way wherein God hath ordained us to walk unto sal-
vation, we say, is holiness of life, without which no
man shall see the Lord. This the Scriptures teach
us, this we teach you ; beware, therefore, of such
deceivers as tell you otherwise.

Again, if good works be the way which God hath
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 bringeth 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 unto 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 : James
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 you, be it small
or great, be ready to do good and to distribute, laying
up for yourselves a good foundation in heaven.
Blessed is he whom the loins of the poor in 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 he sanctified, that they serve him in 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
ye walk as he hath walked, and keep his command-
ments ; and this is a sure witness that ye belong not
unto him, if ye delight in unrighteousness, and defile
yourselves with the unclean conversation of the wicked
and ungodby. Give, therefore, all diligence to make
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, OonJMte salutem, &c.

' 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 leadeth 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 are 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 in 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.

143

tered in the Old, and the example of Judas, the betrayer
of Christ, whose fearful end, because he went astray from
the ministration and apostleship which he had obtained
with the rest of the apostles, is registered in the
New Testament, bear witness. ' Know ye not,' saith
the apostle, 1 Cor. ix. 21, ' that they which run in a
race, run all, yet one receiveth the price ?' namely,
he that runneth to the end. ' So run,' saith the
apostle, ' that ye may obtain.' How is that ? that is,
to the end. Run to the end, that ye may obtain the
price ; for none are crowned but they that strive as
they ought to do, 2 Tim. ii. 5. Now, who are they
that strive as they ought to do, but they that without
fainting and failing in the wray hold out unto the end ?
In most miserable case then are they, that, like the
church of Ephesus, forsake their first love, that is,
that having once followed the truth in love, and em-
braced pure religion, and walked in the paths of
righteousness, do afterwards fall away, and run them-
selves upon the rocks, either of errors in opinion, or
of corruption in life. ' No man,' saith Christ, Luke
ix. 02, ' 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
been better for them not to have knowrn the way of
righteousness, than after they have known it, to turn
from the holy commandment given unto them.' The
reason is given by the apostle, Heb. x. 2G, 27, ' For if
we sin willingly after that we have received the know-
ledge of the truth, there remaineth no more sacrifice for
sins, but a fearful looking'for of judgment, and violent
fire, which shall devour 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 living Lord : For we are made partakers of
Christ, if we keep sure unto the end the beginning
wherewith we are upholden,' chap. iii. 12, 14. 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 wye be
weary and faint in our minds ? We serve a most
bountiful Lord, which giveth us all things liberally ;
let us serve him with all that we have. We serve a
most loving Lord, who will not change his favour for
ever ; 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
unto the grave, and our spirits into the hands of him
that gave them, if then with Paul we can say, ' I have
fought a good fight, I have finished m}r 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
end, he shall be saved,' saith our Saviour Christ,
Mat. xxiv. 13. And again, Rev. ii. 26-28, ' 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 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 we
are to run in this race, and to finish this course, a
doubt arising from the apostle's exhortation is first to
be resolved and answered. The apostle, as ye see,
exhorteth us to make an end of our own salvation, to
run on the race of righteousness which leadeth unto
salvation, outright unto the end. Whereupon, some
do gather that our free will isdiere called upon, that is,
that we are not wholly and only assisted by grace hi
the way of salvation, and in the works that lead there-
unto, but that it is in us to consent unto the grace
which is offered, 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, say the}-, 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, repr-oofs, precepts,
promises, and threatenings in the Scriptures, are in
vain, if free will in man be not granted, by the power
whereof he may, together with grace, work that which
is good. The doubt then is, whether this exhortation
of our apostle do not imply that we, by the power of
our free will, are able, partly of ourselves, to make an
end of our own salvation, and to run the race of right-
eousness which leadeth to salvation. The resolution
and answer whereunto 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, &c, in
general, which is this : if it be not, say they, in our
own power to do the thing which is good, and where-
unto we are exhorted and admonished, &c., then in
vain are admonitions, exhortations, precepts, reproofs,
and the like. But see the vanity of their reason !
Are not admonitions and the like needful, if it be so
that it be wholly of grace, and no way of ourselves
to do those good things whereunto we are exhorted ?
It is as if they should say, If the increase of the earth
be wholly the blessing of the Lord, then it is not
needful for the husbandman to till his ground ; if
faith be wholly the gift of God, it is not needful to
come to hear the word preached, &e., 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 whereunto
he exhorteth and admonisheth us, but by 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 in holy
Scripture, yet admonitions and exhortations there
used are therefore needful, because they are the means

u±

AIKAY ON THE PHIL1PPIANS.

[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 little view thereof, the Lord
by Joel exhorteth or commandeth, 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
wholly the gift of the Lord, when he thus prayeth,
chap. xxxi. 18, ' Convert thou me, and I shall be con-
verted, for thou art the Lord my God.' Likewise our
Saviour Christ exhorteth, Mat. xi. 28, ' Come unto
me, all ye that are 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 saith,
Jobn vi. 4-4, ' No man can come unto me, except the
Father which hath sent me draw him.' In another
place, Luke xii. 15, he exhorteth, saying, ' Take heed
and beware of covetousness ;' yet, to do thus is wholly
from the Lord, as tbe 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 evil, and
to do tbe thing that is good, Ps. xxxvii. 27 ; and James
telleth us, that to do good is wholly from the Lord,
saj-ing, chap. i. 17, ' Every good and perfect gift is
from above, and cometh down from the Father of
lights,' &c. The like 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 Scripture. The Lord useth them all
as means to work his own will in us, and giveth unto
us whatsoever he requireth of us. He setteth down
laws and statutes, not as if it were in our own power
to keep them, but that we may know what to ask of
him, and with the prophet to say, ' Oh be gracious unto
thy servant, that I may live and keep thy word.' He
promiseth good things to those that will 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 admonisheth and exhorteth us, not as if
we were able of ourselves 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, drawm 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, drawn in particular from
this exhortation, in brief I answer, that albeit the apostle
exhorts us to work out our owrn salvation, yet it doth
not follow that it is at all in our power so to do. For
as it followeth in our 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 own 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 resolving of this doubt. It is not in
our^own power, we see, to fly the evil we are forbidden,
to do the good we are commanded, or to embrace the
virtuous and godly life whereunto we are exhorted, but
wholly from grace, only from the Lord. So often, then,
as we hear or read any precepts or laws in the book
of God, let us therein acknowledge our duties, and
seeing it is not in our power to keep them, let us fly
unto our God, and pray to him, Lord, give me grace
to do that thou commandest, and then command me
what thou wilt ! So often as we hear or read any pro-
mises or threatenings, let us therein acknowledge our
own frowardness, and seeing it is not in us to bend at
promises or threatenings, unless he touch us with his
Holy Spirit, let us fly unto our God, and pray unto
him, Lord, take from me my hard and stony heart,
and give me for it a soft and fleshy heart, that thy pro-
mises and thy threatenings 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 infirmities ; and seeing we cannot of our-
selves will or do the thing whereunto we are exhorted,
let us fly unto our God, and pray unto him, Lord,
frame my will according to thy blessed will, that I
may 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, sanctify me with thy Holy Spirit, that, by thy
grace guiding me, I may walk in those good works which
thou hast ordained me to walk in unto my life's end !

LECTUEE XXXIV.

With/ear and trembling: for it is God which worketh in you both the will and the deed, even of his good pleasure.

—Philip. II. 12, 13.

IM7~ITH fear and trembling . From these words
'* some* there are that gather that uncomfort-
* Rkem. in he.

able doctrine of the uncertainty of our salvation, affimi-
ing it to be pride and presumption to dare to be so
bold as to be assured of our salvation, and clean

Ver. 12,13.]

LECTURE XXXIV.

145

contrary to the teaching 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 the apostle's meaning may easily
appear by those manifold Scriptures, whereby the cer-
tainty of our salvation is affirmed, and consequently
this uncomfortable doctrine of the doubting of our sal-
vation is utterly overthrown: 'I am sure,' said Job,
chap. xix. 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 in
nay flesh : whom I myself shall see, and mine eyes
shall behold, and none other for me.' Lord, how this
hoi}7 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 afflictions. 'I am sure,' saith he, 'my
Redeemer liveth,' ' I shall see God in nry flesh,' ' I my-
self shall see 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 like
assurance of his salvation our apostle protesteth, say-
ing, Rom. viii. 38, ' I am persuaded that neither death,
nor life, nor angels,' &c. ; 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,' &e. 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 Spirit, and upon the same ground of the love of
God in Christ Jesus, may and ought to assure 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 sure 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
his own body, which was now dead, being almost an
huudrcd years old, neither the deadness of Sarah's
womb ; neither did he ' doubt of the promise through
unbelief (where note how doubting is termed unbe-
lief) but was ' strengthened in the faith, and gave glory
to God, being fully assured that he which had promised
was also able to do it,' Rom. iv. 19-21. He then
being faithful which hath promised salvation to them

that believe in his name, we are sure to be saved.
But what need we to look farther for this point than
into the very nature of faith ; which the apostles have
defined to be such a full assurance, that if ye take away
assurance ye take away faith ? For what else doth that
mean that the apostle sometimes calleth faith, ' the
ground of things which are hoped for, and the evidence
of things that are not seen,' Hob. xi. 1 ; sometimes
' a stedfast faith,' 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 sou!, both sure and stedfast,' Heb. vi. 19. ' Let
us draw near,' saith the apostle, ' with a true heart, in
assurance of faith, sprinkled in our hearts from an evil
conscience, and washed in our bodies wath 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 tbat 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,|then may wTe 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 wTe shall find that we ought not to doubt,
but certainly to assure ourselves of our salvation
through a sure and stedfast faith in Christ Jesus, who
hath promised life and salvation to all them that be-
lieve in his name.

This, then, may serve for the confutation of that
uncomfortable doctrine of the papists, where they
teach, that without special revelation no man ought or
can assure himself by faith of his salvation. The
erroneousness of which doctrine, though it hath been
fully manifested by that which already hath been said
for confirmation of the plain opposite doctrine which
we teach, yet for a further clearing of the truth in this
point, I beseech you in a few words to 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 Bellarmine,* 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 faith 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, ' Who can say, I have made my heart clean ?'
and are spoken to repress the insolency of such as
think to be justified by their own strength ; and, 2,
leaneth upon a point of man's purity from sin in this
* Lib. iii. De Justif. c. iv.

146

AIRAY ON THE PHILIPPIANS.

[Chap. 11.

point, which plainly coutradicteth the Holy Ghost,
both in that text and throughout the -whole Scripture,
which hath concluded all under sin, Gal. hi. 22;
and, 3, concludeth without 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 witnesseth, Acts xv. 9,
' that by faith God purifieth our hearts,' and, 1
John i. 7, that ( the blood of Jesus Christ cleanseth
us from all sin,' in him, and by him, through faith in
his blood, we may assure ourselves of oiu- justification
and salvation.

Yea, but the preacher, Eccles. ix. 1 , saying that ' a
man ' (speaking, saith Bellarmine, of the just and
wise) ' knoweth not whether he be worthy of love or
hatred, but all things are kept uncertain 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 corrupt translation, as the original text
sheweth, where the reading is much different from the
vulgar, and so very obscure, 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
expoundeth himself sheweth ; and, 3, proveth only
that no man, by outward 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 afflicted, but the wicked many times
flourish 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 leaneth 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 un-
certainty of his justification, whereof, elsewhere he
assureth himself, Rom. viii. 33, 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 in a man's self, though done in

as great perfection as mortal man can do it, but not
at all against justification, or assurance of salvation by
faith. Yea, but when he saith, Philip ii. 12, ' Work
your salvation with fear and trembling,' 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 fearful.' Where-
unto the answer is, 1, that both the apostle here, and
Solomon in that other scripture, and the same apostle
again when he saith, Rom. 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
Spirit of God generally, when he speaketh to like
purpose, speaketh either against vain presumption in
our strength, without due acknowledgment of our own
frailly, 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
grace and fear of God issuing into a godly life and
conversation ; but not against faithful boldness and
confidence, not against assurance of our salvation by
faith, grounded upon the promises of God in Christ
Jesus.

2. That there is a twofold fear : a servile fear, and a
filial fear ; a fear opposite unto faith, and a fear at-
tending upon faith ; a doubting and distrusting fear,
and a careful and loving fear ; a fear of discouraging
diffidence, and a fear of awful reverence ; a fear from
the law to be punished, and a fear from grace to offend
and deserve punishment ; a fear begotten by the spirit
of bondage, and a fear begotten by the Sjririt 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 sorrow causeth fear ;' and Solomon, Prov.
xxviii. 14, that ' blessed is the man that feareth alwav.'
Now from that fear the Holy Ghost everywhere de-
horteth, saying, Isa. xli. 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. 26, ' Why are ye
fearful, 0 ye of little faith ? ' But unto this fear he
everywhere 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 say unto jTou, him fear;' and again,
1 Peter ii. 17, ' Fear God, honour the King ;' and
again, Rev. xiv. 7, ' Fear God, and give glory to him;'
and generally where he exhorteth unto fear, it is to
this fear ; so that when the apostle exhorteth ' to work
our salvation with fear and trembling,' he exhorteth
unto this fear, even to fear the judgments and threat-
enings of God, which the faithful always do, because
faith believeth them ; and to fear to trust in ourselves,

Ver. 12, 13.]

LECTURE XXXIV

147

which every faithful man also doth, because faith it-
self iruporteth 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 he saith, ' Serve the Lord in fear, and rejoice to
him with reverence ;' the words are as in the apostle,
cum timore et tremore ; but neither here, nor anywhere,
doth the Holy Ghost exhort unto that servile, and
doubting, 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 us,
therefore by faith, which is to be grounded upon the
word of God, we cannot assure ourselves of our
salvation. Whereunto first 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 saith to every 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 himself did person-
ally speak unto him. So that, whenas the word
saith, Luke xiii. 3, ' Except ye repent, ye shall
perish,' he that believe th this word believeth also
touching himself, that except he repent he shall perish ;
so when the word saith, John hi. 15, that ' whosoever
believeth in Christ shall not perish, but have ever-
lasting life,' as dience Paul said to the gaoler, Acts
xvi. 31, ' Believe 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, Believe thou in the Lord Jesus,
and thou shalt be saved ; and every believer which
believeth this word may, by faith grounded on the
word, particularly assure himself of his salvation,
because he believeth ; inasmuch as otherwise the word
were not true, ' 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 from 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 will take leave to themselves,
though they will not give us 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, ' "Whosoever believeth shall be saved,' yet thence
assure himself particularly by faith of his salvation.

Yet, but seeing it is no article of the creed to believe
a man's own salvation, therefore no man is bound to

believe it. Whereunto we answer, that in professing
the articles of our creed, we profess the assured
belief of our own salvation. For each man in his
particular to profess and say, ' I believe in God the
Father, I believe in Jesus Christ his Son,' cVc, 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 in Jesus Christ, 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 catholic 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 our
own salvation as we do assent unto the articles of the
creed ; but as our faith is in degree less or greater, so
our apprehension of salvation is weaker or stronger ;
yet in our weak apprehension of our salvation we truly
believe it, and ought 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 grow unto strength of faith, and full assurance, as
the apostles did. Yea, but the greatest certainty wo
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 great
presumption assure ourselves 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 * noteth, 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 calleth hope ' an anchor of the soul, both
sure and stedfast;' and giveth unto it, chap. hi. P,
confidence, and rejoicing, and assurance. 2. That
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 our hope is
grounded, not upon doing our duty, but upon iaith,
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. xxxvi.

148

AIRAi ON THE PHILIPPIANS.

[Chap. II.

ourselves 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 Christ,
and upon the promise of God made in his word. Let
us now look a little nearer into the words ; and the mean-
ing of the words in this place of our apostle is evident.
With fear and trembling. We are therefore to
remember what I have already told you, that there is
a double fear mentioned in holy Scriptures : the one
a servile and slavish fear, such as is in the children
of disobedience, who fear not to offend and displease
the most high God, but so fear the horror of that
punishment which is due unto their sins, that they
carry with 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 he was ' one that feared God, and eschewed evil ; '
and such as was in Cornelius, of whom it is said,
Acts. x. 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 he doth the
more fear to displease his father, the more certainly
that he is persuaded of bis father's love towards him, so
the child of God in whom this godly fear doth dwell,
the more certainly he is persuaded of the love of God
towards him in Christ Jesus, the more he feareth him
with this fear, the more he feareth to displease him,
and therefore doth the more eschew that which is
evil, and follow after that which is good and 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 love, the more we
f^-ar to displease him whom we love, and the more we
fear to displease him whom we love, the more we love
him. Now, it is not to be doubted but that the
apostle in this place speaketh of this godly fear, the
other being such a fear as the Holy Ghost throughout
the whole Scriptures would have utterly abandoned in
all the children of God. Yea, but it is added, ' with
fear and trembling,' which 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 you, that place of the prophet,
Ps. ii. 11, where they are both joined, as here in the
apostle : ' Serve the Lord with fear,' saith the prophet,
1 and rejoice in trembling ; ' where by trembling can-
not be 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 arrogant
presumption, whereby we grow pharisaically proud of
that good which we do. The apostle, then, when he
exhorteth us to make an end of our own salvation
with fear and trembling, his meaning is this, that we
should finish our course in doing such good works as
God hath ordained us to walk in. But how ? With
fear and trembling, i. 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 wdiich 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
evermore, 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 offend
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 knowTeth the very thoughts of our hearts
before we do conceive them, and there is nothing hid
from him. This surely should make us watch, even
over our thoughts ; it should make us careful in all our
ways, that we do not 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
w7ould 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. Which of us is
there that in our prince's presence would not fear to
displease him ? How much more ought we to fear
to displease our God, in wdiose presence we are always,
and who beholdeth whatsoever we do ? Even the
regard of his majesty, before whom we stand, should
cause us to wralk before him with fear and trembling.

The other motive to persuade us into a reverent
and careful walking, as fearing to displease our God,

Vee. 12, 13.]

LECTURE XXXIV.

149

is this : the quick and eagle-sighted eyes of the wicked
are ever prying and looking into all our ways, that
they may have some advantage against us, whereby
they may take occasion to dishonour our God, and to
speak ill both of us and of the gospel which we pro-
fess. This also should make us watchful over all our
ways, that thereby we do not offend and displease our
God. ' Have your conversation honest,' saith the
apostle, 1 Pet. ii. 12, ' among the Gentiles, that they
which speak evil of you, as of evil-doers, may by your
good works which they shall see glorify God in the
day of the visitation.' The apostle saw that the
Gentiles, among whom thej- lived, were ready to pick
a quarrel at every little thing wherein they offended,
thereby to dishonour God and to discredit the gospel.
And therefore he exhorted them to look unto their
conversation, that thereby God might be glorified
amongst the Gentiles. And surely the Gentiles 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 awry, if
they, through the malice of Satan, or the infirmity of
the flesh, or the deceitfulness of sin, slip out of the
right way wherein they should walk, by and by the
wicked have it, and with open mouth they cry, These
be our pure and holy men, these be our great pro-
fessors of the gospel, these be the men that would be
counted the only religious men ! How careful, then,
ought we to be of our conversation, even in regard of
the watchful eye of the wicked, that we do or say
nothing whereby they may take advantage against us,
or occasion to dishonour God, or to speak ill of the
gospel. Whether, therefore, we regard the majesty
of our God, whose eyes always behold us, or the quick
eyes of the wicked, which narrowly espy into our
ways, we see that we ought to * pass the time of our
dwelling here in fear,' and to ' make an end of our
salvation with fear and trembling.'

Ought we, then, thus to walk before the Lord with
fear and trembling ? Here, then, are two extremities,
which are, as two cankers of the soul, to be looked
unto ; 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 unto whom James
wrote, that they boasted too much of their religion,
and were too brag of their faith, but were altogether
careless of doing those good works wherein God had
ordained them to walk. And I wish it were not a
fault in our days, that men did now but too much
content themselves with the names only of faith and

religion, and were too careless of doing that which is
good. But, beloved, let us know that if we believe in
God, we must walk before him in holiness of life, with
fear and trembling. We must not be careless to do
good, but we must be careful to 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, ver. 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 puffed up with the vain opinion of the worth of our
works, how good soever they seem to be, but we must
run on the race that is set before us with fear and
trembling. As holiness, so humbleness and reverence
becometh the house of God, which we are, if we be-
lieve aright in the Son of God, and so live as he hath
commanded. ' A wise man feareth, and departeth
from evil; but a fool rageth, and is careless,' saith
Solomon, Prov. xiv. 16 ; whereby he toacheth 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 }*ou, of your dwelling here,
in fear, and walk in those good works which God hath
ordained you to walk in, with fear and trembling ;
with fear, I say, and trembling, both in regard of the
majesty of God, whose eyes always behold us, lest
you displease him ; and in regard of the wicked,
whose eyes are prying into whatsoever we do, that
they may have no advantage against you. Grieve not
the Holy Spirit, either by carnal security and 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
evermore. And let this be spoken touching the
manner how we ought to walk and to finish our course.
Now followeth the reason why we ought thus to walk.
For it is God which 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

AIEAY ON THE PHILIPPIANS.

[CHAP; II:

trembling ;,' why ? ' For it is God which worketh,' &c.
Neither the will nor the deed in anything well done is
from ourselves, tkat we -should bo puffed up with any
pride thereof, but from the Lord ; and therefore, when
he guides us, we should not be secure to follow. ' It
is God,' saith the apostle, 'that worketh in you both
the will ' — the will ; how ? Not by helping the
weakness of our will, as if, being a little holpen by
grace, it were in us to will that is good ; but by sancti-
fying our corrupt will, that whereas before it was
wholly and only inclined unto evil, now it loveth, and
liketk, and followeth after that which is good — ' and
the deed.' How? By giving grace to do that good,
to the desire whereof he hath sanctified our will. It
is, then, as if the apostle should thus have said : Walk
in well-doing before the Lord, but with fear and
trembling. Why ? For it is not in you either to
will or to do that is good, but it is God that first
sanctifieth your wills to desire the things that belong
unto your peace, to hunger and thirst after righteous-
ness, to acknowledge and lament your sins, and the
like, and afterwards giveth grace to believe and to live
according to God in Christ Jesus. Whence are many
lessons for us.

Here, then, first, that doctrine of free will is utterly
overthrown. If we will or do anything that is good,
' it is God that worketh in us both the will and the
deed.' Whosoever, therefore, shall tell you that we
have power in ourselves to will and to do that which
is good, and that we need only to be holpen, but not
wholly assisted by grace, 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 desire
to do good, and likewise 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 Alpha
and Omega, the beginning and the end of every good
thing that we do, then haply some starting-hole
might have been found ; but when it is said that it is
God that worketh in us both to will and to do that
which is good, out of doubt all power is taken from
us of doing anything that is good. True it is that
Adam, before his fall, had free will to choose the
good, and to refuse the evil ; but by his fall he lost
that which in his creation he had, even all free will
unto all the things of the Spirit, so that till such time
as he be regenerate by the Spirit of God, he cannot at
all by his own power understand, think, will, or do
anything that is good, but is wholly and only carried
to that which is evil, and can do nothing else but sin,
lying bound in the chains of sin, not as a man fettered,
which hath a desire to be loose, but of himself natu-
rally willing and desirous so to lie. ' The natural
man,' saith the apostle, 1 Cor. ii. 14, ' perceiveth not
the things of the Spirit of God : for they are foolishness
unto him : neither can he know them, because they
are spiritually discerned ; ' where the apostle, under-

standing by the natural man the unregenerate man,
whose knowledge and understanding the Lord hath
not yet cleared and lightened by his Holy Spirit,
plainly sheweth that the unregenerate man hath none
understanding at all in the ways of God, and the
things that belong unto his peace, neither can have
till the Lord sanctify him by his Holy Spirit, changing
his corrupt will, and working in him both the will and
the deed. Many scriptures might be brought for the
enlarging and further proof of this point ; but by that
which hath been spoken, ye see what the truth is in
the point, namely, that it is not in our own power at
all to will or do that which is good, but that it is
God which worketh in us both the will and the deed,
so that the thing which we do is no further good than-
it is wholly guided and directed by the Spirit of God.
Take heed, therefore, and beware of such as tell you
otherwise than as ye have now heard and learned, that
ye be not deceived by them.

Secondly, Hence we are taught whence all our suffi-
ciency and all our strength to walk in the ways of God
is, even from 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 our hearts unto that which is good, this is from
the Lord, for 'he prepareth the heart,' Ps. x. 17. To
think a good thought, this is from the Lord, for ' we
are not sufficient of ourselves to think anything as of
ourselves, but all our sufficiency is of God,' 2 Cor.
iii. 5. To will and desire that which is good, and to
do that which is good, is likewise from the Lord, ' for
it is God that worketh in us both the will and the
deed.' So true is that of our Saviour, John xv. 5,
' Without me ye can do nothing ; ' where the meaning
is, not only that we are so weak that we are not able
of ourselves to do anything that is good, unless we be
assisted by grace, but that we are no more able than
the branch that is plucked from the tree is able to
bring forth fruit. The sum of this point is, that the
fruits of the Spirit in us are altogether from the Spirit,
even as the fruits of the flesh are altogether from the
flesh. 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 enlarged to run the way of God's com-
mandments, and to glorify thy Father which is in
heaven ? Are the bowels of thy compassion opened
towards thy poor brethren, to relieve the necessities
of God's saints ? It is God that worketh in thee all
these, and whatsoever is like unto these ; and they
are so many testimonies unto thee of God's Holy
Spirit dwelling within thee. Acknowledge, therefore,
God's mercy towards thee, who, ' when thou wast in
thy blood, said unto thee, Thou shalt live,' Ezek. xvi. 6 ;
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 fallen, hath quickened
thee by his Spirit, and of unwilling made thee willing

Ver. 14, 15.]

LECTURE XXXV.

151

to do those things that are good and acceptable in God's
sight. Glory not in any good thing that thou hast, as
though thou hadst not received it ; for when thou
wast as unable to will or to do 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 only work in thee a power to will and to
do the thing that is good, but gave thee also grace both
to will and to do the thing that is good. Gloiw,
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 desires, and he it is that
directeth thy steps in the way wherein thou shouldst
walk, and which leadetn unto life. And why doth
he shew such mercy on us ? ' Even of his good
pleasure.'

Even of his good pleasure. We have heard that it
is God that worketh in us both to will and to do that
which is good. And why doth he so ? That God
may be all in all, and all the glory of 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 doeth 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 pleasure of his will,'
Eph. i. 4. ' He hath opened unto us the mystery
of his will,' Eph. i. 9. And why? This, also,
he did ' according to his good pleasure.' ' He hath
made us accepted in his beloved, by whom we
have redemption through his 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 thy
will, and left him in the frowardness of his own will ?
He hath not done these things for any good thing
which he saw in thee, or for any goodness which he
foresaw would be in thee, not for thy birth, wealth, sex,
or condition, but even of his good pleasure ; for look
into the whole book of God, still thou shalt find that
the last and great cause of all our good is his grace,
his mercy, his love, his purpose, his will, the purpose
of his will, his good pleasure, the good pleasure of his
will. And when thou comest hither, here thou must
stay thyself, and cry with the apostle, 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
pleasure, even the good pleasure of his will ?

Is there, then, nothing in us to move him ; but is
it even of his good pleasure that he saveth us, and
that he doth so great things for us ? Oh what great
thankfulness, what dutifulness, what obedience ought
this to stir us up unto ! The greater that the gift is,
and the freer that it is, the more it ought to stir us
up unto these duties. Now, what greater gift than
our salvation, and all the means thereunto ? And how
could this gift be more free than to have it given us
even of his good pleasure, without respect of any-
thing that was or might be in us ? Let us, then,
with all thankfulness yield all obedience unto this so
merciful a God, who hath done so great things for us,
even because his good pleasure was such. He hath
given us all : let him have the glory of all. Neither
can we attribute too much unto him, neither can we
detract too much from ourselves. Whatsoever good
thought, whatsoever good desire, whatsoever good
deed is in us, he of his good pleasure hath wrought it
in us, and he is to be glorified in it, and for it. Other
fountain of our good there is none, and therefore all
the praise, and honour, and glory thereof is due unto
him alone.

LECTUEE XXXV.

Do all things without murmuring and reasonings; that ye may be blameless, andpure, and the sovs of God, without

rebuke, dtc. — Philip. II. 14, 15.

HITHERTO, then, we have spoken of that humble
obedience, which we, following the example of
Christ his humility 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 humility and obedience,
and this is unto an humble and modest conversation
towards our neighbour, towards our brethren, in these
words, ' Do all things without murmuring,' &c. For

as the example of Christ his humility and obedience
should stir us up unto all humble obedience unto our
God, to walk before him 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.
Bo all things without murmuring, cvc. These words,

152

AIRAY ON THE PHILIPPIANS.

[Chap. II.

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 murmur-
ing, the apostle (I take it) in this place doth not so
much mean murmuring against God, as secret
grudgings in ourselves against our brethren, and privy
whisperings, such as closely run from hand to hand,
to defame or to disgrace those whom we like not. By
reasonings are meant such open discords and 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 be
secret grudgings and privy whisperings one against
another, neither there should be open quarrelling or
contending one with another. Now, it is further to
be understood that, in this dehortation from these
faults, the apostle implieth an exhortation to those
good virtues whereby these bad faults maybe redressed,
namely, unto a modest conversation with our brethren,
and a peaceable agreement with all men. When the
apostle therefore saith, ' Do all things without mur-
muring,' it is as if he had thus said : Let there be no
secret grudgings amongst you one against another,
nor any privy whisperings running closely from hand
to hand, to defame or to disgrace one another ; but
let every one amongst you approve himself unto 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, either through
bearing out yourselves one above another, or upon any
occasion what else soever ; but follow peace and love
with all men, and do all things with patience and
mildness. This I take to be the meaning of these
words. Now, before we proceed unto the opening of
the rest that follow, let us see what use we may make
of this exhortation.

Do all things without murmuring. The first thing
which the apostle here dissuadeth is murmuring.
Now, we read of two sorts of murmurers in the holy
Scriptures : the one of such as murmur against the
most high God, Lord of heaven and earth. So we
read that the Israelites often murmured, Num. xi. 5,
xxi. 5, sometimes for want of water, sometimes for
want of bread, sometimes for want of the cucumbers,
and the pepons, and the leeks, and the onions, and
the 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 Egypt.
And such murmurers against God at this day are they
who, in this our time of want of bread, either break
out into such impatient speeches as these : What
means the Lord to kill us with famine ? What greater

sinners are we than such and such, that have the
world at will, and all things at their desire ? Would
God he would either mend these things, or make an
end of us ; who can endure such a hard time '? Better
to die any way than to die of famine, &c. They, I
say, that either break out into such impatient speeches,
or through malcontentedness seek to raise up sedi-
tions, and uproars, and rebellions in the common-
wealth, so to procure a remedy by a worse mischief,
are found to be murinurers against God, grudging at
that which he doth, and seeking a way without him to
redress it. But what was the end of those murmurers-
amongst the children of Israel ? Some of them were
consumed by fire from heaven, others were smitten
with an exceeding great plague, others died, being
bitten and stung with fiery serpents ; and of all of
them this was true, that none of them came into the
promised land. A fearful end upon murmurers against
God : some die one way, and others are slain another
way; every one hath a fearful end, and never a one
comes into the promised land, never a one enters into
that heavenly rest, where only is rest and joy for
evermore. As, therefore, the apostle exhorted the
Corinthians, saying, 1 Cor. x. 10, ' Murmur not as
some of the children of Israel murmured, and were
destroyed of the destroyer ;' so I say unto you, Take
heed that none of you be found murmurers against
God either for this his 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 mur-
mur against their brethren, grudging either at their
wealth, or at the love and favour, or at the credit and
preferment wherein the}r go before them, and closely
seeking their discredit, whispering amongst then*
neighbours whatsoever evil they can devise against
them. So the evangelists everywhere testify that the
scribes and pharisees murmured against Jesus, and
against his disciples, because they saw that the people
fell everywhere unto them, and followed th2in. So we
read, Acts vi. 1, that the Grecians murmured against
the disciples of Christ, pretending that their widows
were neglected in the daily ministering. And this
principally is that niurrnuring 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-burnings within ourselves one against
another, that we should not secretly and closely seek
the discredit or disgrace one of another. A fault
whether more bad, or more common, it is hard to say,
and that even amongst neighbours, amongst brethren.
For what more ordinary than one neighbour, for some
cause or other, to murmur against another ? If he be
our superior in wealth, or in honour, or in credit, we

Ver. 14, 15.]

LECTURE XXXV.

153

murmur against him as too great to dwell so near us ;
and be he never so kind unto us, yet still we do
imagine that he bears himself too much upon his
wealth, or upon his birth, or upon his place, &c, and
overlooks us. If he be our equal, we grudge that he
should come forward as well as ourselves, that he
should be as much honoured, that he should be as
much loved, that he should be as well customed as
ourselves. If he be our inferior, we disdain him, and
that livelihood which he hath we wish unto ourselves,
and would be content that he should shift as he could.
Thus, amongst all sorts there is murmuring, and
grudging, and repining ; so that whereas all things
should be done without niurrnuring, 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
we foster within ourselves ill conceits and opinions one
of another, and likewise whisper, one with another,
such things as tend to the disgrace one of another.
Now, sea the root whence this murmuring springs ;
surely it springs even from an evil and a cankered
mind within ourselves, which makes us that we cannot
brook any of any sort, but whatsoever their place be,
superior, equal, or inferior to us, we mutter and we
are impatient towards them, and whatsoever almost is
done or said we take occasion to be offended thereat.
And such as is the root whence it springs, such is the
fruit which it brings forth, both bad, and exceeding
bad. For howsoever we do smother and suppress it
for a time, and carry it so closely that he whom we
grudge at suspects nothing by us, yet will it most
commonly in the end burst out, like a flame, into
brawls, and heats, and open contentions, and discords,
and the more closely the fire hath been covered, the
more vehemently it will break out. It behoveth us,
therefore, carefully to look unto it that we be not
tainted with this fault, and, if there be any such root
of bitterness in any of us, to weed it out. Let every
man look into his own heart, and examine himself how
this may concern him ; and this, with the apostle, I
exhort, that ye do all things without murmuring. Be
not ready to take offence at every small fault one with
another; foster not within yourselves any ill opinions
or conceits one of another ; whisper not anything
amongst yourselves which may tend to the discredit or
disgrace one of another ; grudge not to perform any
duty every man in his place one unto another. But,
contrariwise, let every man approve himself in all
modesty of conversation one unto another ; let every
man think well one of another ; let every man yield
one unto another ; let every man bear one with an-
other ; and let all things be done with cheerfulness 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 reasonings. This is the second thing which
the apostle dissuadeth, that we should fall to reason-
ings about anything that we do. 1. That we should
fall unto open brawling, or quarrelling, or contentions
one with another. We read that when there was
fallen a debate between the herdmen of Abraham's
cattle and the herdmen of Lot's cattle, Gen. xhi. 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. He 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 he
goes unto Lot, and talks with him of the matter, and
that not hotly, but kindly and friendly, with great
meekness of love, and requests him that there be no
brawling or contention between their servants, or
betwixt themselves ; and to that purpose he both
useth reasons to persuade thereunto, and yieldeth of
his right rather than there should be any such betwixt
them. "Whereby 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 challenged
unto himself. Now what account the apostle makes
of brawling and contention, and discords of men one
with another, ye may clearly see by those notable
fruits of the flesh wherewith he sorteth this fault
whereof we now speak, Gal. 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 by his example hath taught us to
redeem with the loss of our own right, and from that
which the apostle sorteth amongst the most ugly
monsters which reign amongst men. And these
brawlings, and contentions, and discords are the fruits
which followT 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 very ground
and matter whereout they do spring : and, as the fire
long covered and smothered is not always kept under,
but at length bursteth out into a flame, so those con-
cealed hatreds, howsoever for a time they he boiling
within the breast of him that fostereth them, yet do
they at length shew themselves in their colours, even
breaking out into open strifes and contentions. It

154

AIRAY ON THE PHILIPPIANS.

[Chap. II.

standeth 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 with the other.
And to this end, as the apostle before exhorteth us to
do all things without murmuring, so now to do all
things without reasonings and contentions one with
another. The apostle thus writeth to the Corinthians,
2 Cor. xii. 20, ' I fear lest, when I come among you, I
shall not find you such as I would, and lest there be
among yon strife, envying, wrath, 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 quarrelling, or jarring, or contention, or strife
amongst you. Let not every foolish and flying word,
every toying and trifling matter, breed brawls, or kindle
the coals of dissension amongst you. It is the coun-
sel of wise Solomon, Prov. xxv. 8, ' Go not forth
hastily to strife, lest thou know not what to do in the
end thereof, when thy neighbour hath put thee to
shame ; but debate thy matter with thy neighbour :'
in which words he teacheth us quickly to cut off all
occasions of strife and contention, and to use 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 with, leave off ;' where he likeneth him that
moveth and beginneth strife unto a man that, by pluck-
in j up a sluice, lets in the waters which before were
shut up, and so drowns whatsoever is in the way.
But the thing which therein he teacheth us is this,
that we should withstand the beginnings, as of all
evils in general, so in particular, of strife and conten-
tion. Beware therefore, I beseech you, that ye suffer
not this canker to spread amongst you. Brawling and
debate, strife and contention, becomes not them that
have given their names to Christ Jesus. Peace and
love, kindness and gentleness one towards another,
best beseemeth you. Follow, therefore, after love,
seek peace, and ensue it. Be kind and courteous one
unto another, be gentle and loving one unto another,
and have peace amongst yourselves, and so the God of
peace shall be with you and bless you.

That ye may he hlamelessi ami pur&, kc. 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 murmuring and
reasonings. The reason is twofold : the one in respect
of the Philippians, ' that they might be blameless and
pure,' &c. ; the other in respect of the apostle himself,
' that he might rejoice in the day of Christ,' &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 murmuring and reasoning.
The reason seemeth to be drawn from the end why
we should so walk, why we should so do. Why should
wTe so walk ; why should we so do ? To what end ?
' That we may be blameless,' &c. ; that is, in brief, that
we may be as the sons of God in the midst of a froward
people. But the particulars whereby this is enlarged
have their several uses, and are very well worthy our
serious consideration.

That ye may be blameless. We must walk thus, and
do thus, that we may be blameless ; that is, that we
may not give unto any, any just cause of complaining
of us, or blaming us. And this is set down for us as
a mark to shoot at, whereat in our life we must level
as near as possible we can, even to live without blame
and reproof amongst men. Yea, but is this possible ?
Could our Saviour Christ himself, or could his apostles
and disciples, escape the reproof and hatred of the
Jews ? No, they could not ; neither can we. For
our Saviour himself hath told us, that the world, i. e.
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. 6, that ' they walked in all the com-
mandments and ordinances of the Lord without re-
proofs.' Without reproof ; howr ? In respect of God ?
No ; but in respect of men they were without reproof,
inasmuch as they gave no just cause of exception
against them unto any man. And this is it whereunto
we must bend ourselves, and our studies, even so to
live as that we give no just occasion of offence or com-
plaint of us unto any man either by word or by deedr
Yea, but this also is impossible, so to live as not to
give many times just occasions of offences, just occa-
sions of reproofs. True it is ; for who is he that lives
so well, that gives not just occasions of reproofs ?
But what then ? Must we not therefore study so to
live as not to give any just occasion of reproof ? Our
Saviour Christ telleth us that we must be perfect, even
as our Father which is in heaven is perfect : a thing
altogether impossible for us to be perfect in this life ;
yet must we even in this life strive thereunto, that
though we cannot come as far as we should, yet we
may endeavour to come as far as we can, even as our
apostle witnesseth of himself, where he saith, Philip,
hi. 12, 13, ' I forget that which is behind, and endea-
vour to that which is before, and follow hard toward
the mark,' &e. ; 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. L4, 15.J

LECTURE XXXV.

155

amongst men, as that, neither by word nor by deed, we
give them just occasion to complain of us or to blame us.
But how far a great many in these last and worst days
are from this study and endeavour, he seeth little that
seeth not. When the apostle saith, ' do all things
without murmuring and reasonings, that ye may be
blameless,' he 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
wranglings, 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 without just reproof? Nay, reprove him for his
cursed swearing, a tbing 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 my
great grief, heard it. And if we should go farther,
how few such students should wre find as study to be
blameless ? Ye yourselves do see it, and find it in
the ordinaiy course of life and common experience.
Well, let us know that not only scholars ought to be
such students as we now speak of, but all generally, of
what sort or state soever they be, ought to study so
to lead their lives, as that they may want just reproof
amongst their brethren. And if we ought, then let
us be such students, and let every of us set such a
watch before our lips, that we may not offend with our
tongue, and so order our steps that we give no just
occasion of exception against us, that so we may come
as near unto this of our apostle as we can, to be
blameless.

The next clause is, that ice may be pure. We must
walk before God with fear and trembling, and we must
do all things with our neighbour without murmuring
and grudging, that we may be pure ; that is, that in
our spirits there may be found no guile, but that in
singleness of heart we may speak and do whatsoever
we speak oi\do. And this is set down as another
mark for us to shoot at, whereat likewise we must level
so near as we can in the whole course of our life, even
to be pure and clean from all fraud 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, we may be blameless, we ought to study to be pure
from all contagion 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
tbat dwell in houses of clay, whose foundation is in
the dust, which shall be destrojed before the moth !
True it is, none can say, I have made mine heart
clean, I am clean from my sin ; but if God should 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 ye wise,' saith our Saviour, Mat. x. 1G, ' 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 speakethunto servants :
Eph. vi. 5, ' Servants, be obedient unto them that arc
your masters, according to the flesh, with fear and trem-
bling, in singleness of your hearts as unto Christ.' Of
this, I say, we ought to make this general use, that we
ought to speak and do all things in singleness of our
hearts as unto Cbrist ; for as James saith, chap. i. 8,
' the double-minded man is inconstant in all his ways.'
He that bath 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 ourselves ought to be
simple and pure in heart, that both in word and in work
we may be found sincere and entire, a point not unworthy
your meditation, but most needful to be practised.
For this ye must know, that the more fraud and guile
ye use, be it in word, or be it in work, the farther ye
are from God, and the nearer ye are unto the prince of
this world. Be not afraid of being too pure, and too,
too precise. When ye have studied this point as much
as ye can, yet ye shall still be impure enough, and too
far short of that purity, which should be in you.
Study to be, as in word, so in deed, and pure in both.
Let there be no deceitfulness in any of you, either
in the works of your hands, or in the words of yotff
lips. Ye are purified, and purged, and washed by tbe
blood of that immaculate Lamb Cbrist Jesus, which he
shed for the remission of your sins. Defile not your-
selves again with the filthincss of the world. Be ye
pure, that ye may be blameless ; be ye blameless and
pure, that ye may be as ' the sons of God without 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. IL

LECTURE XXXVI.

And the sons of God, without rebuke, in the midst of a naughty and crooked nation, among whom ye shine as

lights, dc. — Philip. II. 15.

A ND the sons of God, without rebuke, in the midst,
-^-*- dr. This is the third clause in the apostle his
reason why \ve should hearken unto both the former
exhortations, why we should walk before the Lord in
holiness of life, with fear and trembling, and why we
should do all things with our neighbour without mur-
muring and reasonings, ' that we may be the sons of
God,' &c. ; that is, that being the sons of God by
adoption and grace, we may be known to be so, by
our care to walk without rebuke in the midst of a
naughty and crooked nation, keeping ourselves 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 their own understanding, are enemies unto the
truth of Christ, and hate the light because their works
are evil. And such, it seemeth, were the greatest part
of them of Macedonia, in the midst of 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 humility and obedience
unto them, exhorteth them so to walk both before God
and with their brethren, that they may be blameless
and pure, and the sons of God ; that is, both known
to be the sons of God, by leading an holy and uncor-
rupt life amongst the enemies of Christ 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 whereunto we must bend ourselves
and our whole studies, even that it may be known that
we are the sons of God. Known unto whom ? Both
unto ourselves and unto others. Our labour and 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,' saith
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 study: he would have us to give all diligence
hereunto, that we may be sure that we are the sons of
God, elect and chosen in Christ Jesus before the
foundation of the world. Our election, it is according
to the good purpose of his will, who hath predestinated
us unto eternal salvation. Our adoption likewise into
the sons of God through Jesus Christ, it is according
to the riches of his grace and favour towards us. And
these things, even our election and adoption into the
sons of God, are most sure in themselves, neither can
they, by us, any way be procured either to be if they
be not, or being, to be more su e than ihev be. For

whom he hath chosen and adopted into sons, them he
hath chosen and adopted before the foundation of the
world, and his decree is, beyond all degrees of com-
parison, more unalterable and unchangeable than are
the laws of the Medes and Persians. Yet such are
the mercies of our God towards us, that howsoever
we can help nothing unto our election, or unto our
adoption into the sons of God, yet may we know
whether we be elected, whether we be the sons of
God, and besides, we may give proof thereof unto
others. And hereunto it is that we ought to give all
diligence, and to bend ourselves and our whole studies,
that it may appear, both unto ourselves and unto
others, that we are the sons of God. A study where-
unto the comfort which thence may arise may be a
sufficient inducement unto any. For wherein should
we rather labour, than in that wherein we may take
the greatest comfort ? Or wherein can we take so
great comfort as in this, that we know that we are,
and that it doth appear unto others that we are, the
sons of God ? Herein alone is found joy and comfort,
and without this what can there be else but restless-
ness of thoughts, and disquietness of mind ?

Yea, but you will ask me how this may appear,
either unto ourselves or others, that we are the sons
of God ? I answer out of the apostle, even by walk-
ing without rebuke in the midst of a naughty and
crooked nation, by the fruits of the Spirit shewing
themselves in the holiness of our conversation. ' For
as many as are led by the Spirit of God, they are the
sons of God,' Kom. viii. 14. Now who are they that
are led by the Spirit of God ? Even they that by the
power of the Spirit of sanctification mortify the deeds
of the body, as there the apostle sheweth, and bring
forth the fruits of the Spirit. So, then, they which
walk not after the flesh, but after the Spirit, flying
from sin as from a serpent, and being zealous of good
works, they have an infallible testimony that they are
the sons of God, and heirs of eternal life. Hereby
then we ourselves know that we are the sons of God,
even by the fruits of the Spirit, which he hath given
us. And therefore Peter, in the place before alleged,
' Give diligence to make your calling and election
sure,' immediately addeth, ' For if ye do these things,'
that is, if ye bring forth those fruits of the Spirit
mentioned before, ' ye shall never full ;' where the
apostle plainly sheweth, that the way to confirm our
election unto ourselves is by the fruits of the Spirit,
which he hath given unto us. Hereby, likewise, we
make it apparent unto others that we arc the sons of
God, if we walk in those go d works which Cod hath
ordained us to walk in. And therefore our Saviour

Ver. 15.]

LECTURE XXXVI.

157

Christ exhort eth us, paying. 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 ;' even him Avhose sons they shall know you to
be, by those good works which they shall see you do.
So that, as the end wherefore we were predestinate to
be adopted into the sons of God through Jesus Christ,
was that we should be holy, and without blame before
God in love, so the means whereby we are declared,
both to ourselves and others, to be the sons of God,
is our holy conversation, and walking without rebuke
in the midst of a naughty and crooked nation. When
therefore I say that we ought to give all diligence, that
we may appear to be the sons of God, the meaning is,
that we ought to be holy in conversation, and without
blame in the midst of a naughty and crooked nation,
that so it may appear that we are the sons of God.

Yea, but here again it will be said, where is he that
is holy in all manner of conversation ? And who is
he that walketh, without rebuke, amongst the sons of
men ? And, therefore, how can it appear by the note
of our sanctification that we are the sons of God ? I
answer, that howsoever our sanctification here in this
life be so imperfect, that we cannot be holy in all
manner of conversation, or walk without rebuke
amongst the sons of men, yet if we strive and labour,
if we study and endeavour to be holy without blame,
and to walk as the sons of God amongst the sons of
men, hereby it doth and may appear that we are the
sons of God. If we hate the sins of unfaithfulness,
and let no such cleave unto us ; if we suffer not sin to
reign in our mortal bodies, but strive to subdue the
flesh unto the spirit ; if we fly the corruptions which
are in the world through lusts, and study to live
soberly, and righteously, and godly, in this present
world ; if we long and thirst after those things that
belong unto our peace, and can, in the needful time
of trouble, come unto our God, and ciy, Abba,
Father : hereby it doth and may appear that we are
the sons of God. The godly strife against sin, and
careful desire of walking in the ways of God, without
rebuke, they are the sure and undoubted stamps of
the Spirit, of our adoption into the sons of God, and
the certain fruits of that Spirit whereby we are sealed
until the redemption of the possession purchased unto
the praise of his glory. If thou desire further proof of
these things, look into the holy Scriptures, and they
shall instruct thee sufficiently herein. ' Blessed,'
saith our Saviour Christ, Mat. v. G, ' are they that
hunger and thirst after righteousness ;' where our
Saviour sheweth, that not they alone which are right-
eous, but they also which hunger and thirst after
righteousness, are blessed, and consequently the sons
of God. So we read that Abraham's willingness to
offer up his only begotten son Isaac, for a burnt- offer-
ing unto the Lord, was accepted with God for as sure
a proof of his faith and obedience as if he had offered
him up indeed, Gen. xii. 12 ; insomuch that, in

regard of his willingness thereunto, the apostles plainly
say that he did offer up Isaac when he was tried, Heb.
xii. 17, James ii. 21 ; so little difference the Holy
Ghost putteth between the will and the deed, when the
will is inclined unto that which is good. The like
may be said of David's willingness and desire to build
a temple unto the Lord, 1 Chron. xxviii. 2. He
builded it not, yet his purpose and desire to have
builded it was accepted with God. And generally
this is true, that the will and desire is accepted with
God as the deed, so that the will, and desire, and en-
deavour, to walk in the ways of God, without rebuke,
do plainly shew us to be the sons of God, and are
accepted with God as if we walked holy and without
blame. The like is to be said of striving against sin,
that even the very striving against sin doth plainly
shew us to be the sons of God. For proof whereof
what need any other than that example of the blessed
apostle Paul, who hath registered such a dangerous
fight in himself between the flesh and the spirit, that it
made him cry out, Rom. vii. 24, ' 0 wretched man that
I am, who shall deliver me from the body of this death ? '
And yet, because in his inner man, and in his spirit,
he delighted in the lawT of God, he addeth immediately
in the next words following, ver. 25, ' I thank my
God, through Jesus Christ our Lord,' to shew that
in the strife the flesh took the foil, and he, by the
power of his Lord and Christ, did stand. The
assaults of the flesh made him to cry, ' 0 wretched
man,' &c. ; and the conquest of the Spirit made him
to add, ' I thank God,' Sec. Such a strife and light
the blessed apostle had in himself, and such a strife
and fight all the children of God have within them-
selves ; and this striving in them is a witness unto
them that they are the sons of God. For to turn a
little aside unto the sons of Belial, and children of dis-
obedience, what strife or fight at all is there in them
betwixt the flesh and the spirit ? what denying of un-
godliness and worldly lusts ? what care to subdue the
flesh unto the spirit ? what flying of the corruptions
which are in the world through lusts ? what love of
God or good men ? what desire to live soberly, right-
eously, and godly, in this present world, is in them at
all ? Nay, contrariwise, they delight in unrighteous-
ness, and sell themselves to work wickedness ; they
commit sin even with greediness, and gladly give their
members servants to uncleanness, and to iniquity to
commit iniquity ; they hate to be reformed, and cast
the word behind their backs ; they refuse to hearken
to instruction, and stop their ears at the voice of the
charmer, charm he never so wisely. And therefore
the apostle callcth them a naughty and crooked na-
tion, because they quite pervert the straight ways of
the Lord, giving their members as weapons of unright-
eousness unto sin, which should be given as weapons
of righteousness unto God : so far arc they from
striving against sin, and from a desire to walk holy
and without blame. Only they that are the sons of

158

AIRAY ON THE PHILIPPIANS.

[Chap. II.

God feel this strife and this desire within themselves ;
and this very strife against sin, and desire to walk
after the Spirit without blame in love, shews plainly
that we are the sons of God. Thus, then, ye see what
should be our study in the whole course of our life,
to wit, as that we may be blameless, and that we may
be pure, so that we may be known to be the sons of
God, even unto those amongst whom we live. Ye see
likewise how this may be known, not unto others
only, but unto ourselves, both unto ourselves and
others, even by the Spirit of sanctification, which both
' witnesseth unto our spirits that we are the sons of
God,' Rom. viii. 16, and which, by the fruits and
effects which it worketh in us, sheweth as much unto
others. And howsoever our sanctification here in this
life be imperfect, yet ye see that our very striving
against sin, and our desire to be holy and without
rebuke, plainly doth and may shew, both unto our-
selves and unto others, that we are the sons of God.
Comfort, then, thyself, 0 thou afflicted soul, whoso-
ever thou art, that so groanest under the burden of thy
sins, that thou wantest this sweet comfort of thy soul.
For, tell me, doest thou feel in thyself a striving
against sin ; art thou touched with remorse and com-
punction of heart for thy sins ; doest thou desire to
lead a life according to God's will ; and hast thou a
longing after this comfort that thou art the child of
God ? "Whatsoever be thine infirmities, how crimson-
dj-ed soever thy sins be, whatsoever doubts else thou
castest, yet doubt not thou art the son of God, and
unto thee belongeth the inheritance of the sons of
God. For it is the Spirit, even the Spirit of sanctifi-
cation, that filleth thy heart with good desires, with
desire to fly that which is evil, and with desire to do
that which is good ; and ' he that hath begun this good
work in thee will perform it until the day of Jesus
Christ,' Philip, i. 6, when thou shalt be crowned with
glory and immortality in the highest heavens. As for
the wicked and ungodly of the earth, which wallow in
their wickedness, and make a mock of piety and religion,
which have not God in all their thoughts, nor make
mention of his name with their lips, unless it be to
blaspheme and dishonour his holy name, the^y have no
part in this comfort, this rejoicing in the Spirit be-
longeth not unto them. But for us, beloved, let us
labour and strive to have this comfort sealed unto our
souls, that we are the sons of God, by our striving
against sin, and our careful endeavour to walk with-
out rebuke. Yea, let us so look unto our steps, and
take heed unto our ways, let us so decline the plea-
sures of sin, and delight ourselves in the law of the
Lord, that men, seeing the mortification of our earthly
members, and the integrity of our conversation, may
have nothing concerning us to speak evil of, but may
say that God is in you indeed, and so may glorify
him in the day of visitation.

Yea, but ye will say again unto me, How can we
thus live ? Is it not a naughty and crooked nation,

a froward and wicked people with whom we live ?
Can a man touch pitch, and not be defiled therewith ?
or walk amongst thorns, and not be pricked there-
with ? True ; we live amongst wicked men, whose
hearts are set on mischief, even as the apostle here
saith, that the Philippians lived in the midst of a
naughty and crooked nation. Yet the apostle, ye see,
writeth unto them to walk so, both before God and
with their neighbour, that they might be blameless
and pure, and the sons of God without rebuke in the
midst of a naughty and crooked nation ; which
teacheth us thus much, that howsoever ' the whole
world lieth in wickedness.' as the apostle speaketh,
1 John v. 19, yet may we live in the world, and
amongst the enemies of the light, as children of the
light, and as the sons of God, shewing ourselves to
be so even unto them, by walking with all care to be
without rebuke amongst them. Otherwise no doubt
the apostle would have bid them to get out from
amongst that naughty and crooked people, that so,
being separated from them, they might not be defiled
with their unclean conversation ; whereas now he
warneth them so to order their steps that they may
be known to be the sons of God, by walking with all
carefulness to be without rebuke in the midst of a
naughty and crooked nation. There is great danger,
indeed, that we shall be defiled with pitch if we touch
it, and that we shall be pricked with thorns if we walk
in the midst of thorns. Proofs hereof there are too,
too many in all places. Joseph being taught in the
ways of God, feared God no doubt, yet, after that he
had lived a while at Pharaoh's court, he learned too
readily to swear ' by the life of Pharaoh,' Gen. xlii. 15.
So it is said that whiles Israel abode in Shittim, the
people began to commit whoredom with the daughters
of Moab, Num. xxv. 1. And common experience
teacheth us that there is nothing more pernicious
and dangerous tban is conversing with the wicked.
For such commonly we are as they are with wrhom we
converse ; and this ye shall always find to be most
true, that sooner and oftener is he that is good made-
worse by him that is bad, than he that is bad is bet-
tered by him that is good. Whereupon it is that so
many caveats are everywhere given to beware of the
company and enticements of the wicked. As where
it is said in the Proverbs, chap. i. 10-14, ' My son,
if sinners do entice thee, consent thou not. If they
say, Come with us,' &c. And again, ' Enter not into
the way of the wicked, and walk not in the way of
evil men. Avoid it, and go not by it ; turn from it,
and pass by,' chap. iv. 14, 15. In both which places
Solomon would have us to take heed of the company
and fellowship of the wicked, as a thing very danger-
ous. And certainly so it is, and therefore great heed
to be taken, lest, by conversing with the wicked, we
be defiled with their unclean conversation. Our care,
therefore, must be that we may, with the prophet
David, protest and say, ' I haunt not with vain persons,

Ver. 15.]

LECTURE XXXVI.

159

neither keep company with the dissemblers. I hate
the assembly of the evil, and have no company with
the wicked,' Ps. xxvi. 4, 5 ; for ' Blessed is the man
that doth not walk in the counsel of the wicked, nor
stand in the way of sinners, nor sit in the seat of the
scornful,' Ps. i. 1. What then '? Because the case
so standeth, that the whole world lieth in wickedness,
must we needs sever ourselves from the company of
men, and either shut up ourselves in some cloister, or
get us into the wilderness, there to lead a solitary
life ? So some have thought, and so some have done,
pretending that cause that they might not be defiled
with the corruptions of the world. But this is a thing
altogether needless, as the example of just Lot shcweth,
the integrity of whose holy conversation amongst the
wicked Sodomites is registered both in the Old and
New Testament, Gen. xix. 1, 2 Pet. ii. 8. If it be so,
therefore, that either through the general iniquity of
the time, or upon what reason else soever, we do con-
verse and live in the midst of a naughty and crooked
nation, we see we may live amongst them without just
rebuke as the sons of God. Neither, being thus seated
amongst the wicked and ungodly, are we by and by to
think of a cloister or a wilderness to dwell in, but
rather we are to think of these precepts following.

First, That we ' fashion not ourselves like unto the
world,' Rom. xii. 2; that is, that we grow not like unto
the wicked of the world in life and manners, and so be
defiled by their unclean conversation. ' For whatso-
ever is in the world, as the lust of the flesh, the lust
of the eyes, and the pride of life, is not of the Father,
but is of the world,' 1 John ii. 1G. We must not
therefore suffer ourselves to be entangled with these
things, we must not walk in the paths of the wicked.
Secondly, We must, by the example of just Lot, be even
vexed in our souls when we see and hear the unlawful
and ungodly deeds of the wicked, 2 Pet. ii. 8. As also
we read of David, where he saith, Ps. cxix. 158, ' I saw
the transgressors, and was grieved, because they kept
not tlry word ;' and again, ver. 136, ' Mine eyes gush
out with rivers of water, because they keep not thy
law ;' and again, ver. 53, ' Fear is come upon me for
the wicked that forsake thy law ;' and again, ver. 139,
' My zeal hath even consumed me, because mine
enemies have forgotten thy word.' All which shews
how we should be affected at the contempt and at the
ungodly conversation of the wicked, it should even be
a pain and grief unto us. Thirdly, We must, after
the example of Noah, that preacher of righteousness,
admonish the wicked of their ways, and warn them of
the judgments of God against all unrighteousness and
ungodliness. For albeit they scom admonition, and
make a mock of instruction, yet must we, as conveniently
we may, put them in mind of such things as belong
unto their peace, and accompany salvation. Fourthly,
We must, in holiness of life and integrity of conversa-
tion amongst them, shew ourselves to be the sons of
God, that if it be possible, our conversation may win

them to walk in the ways of Christ. So our Saviour
willcth, saying, Mat. v. 1G, ' Let your light so shine
before men, that they may see your good works, and
glorify your Father which is in heaven.' These, I say,
are the precepts which, if we follow, we need not to
think of cloister, or of desert, or of going out of the
world, but we may live with a pure conscience, and as
the sons of God, be the sons of men never so wicked
amongst whom we live. This I say we may do. How-
beit I do not hereby encourage any either to thrust him-
self into the company of the wicked when he need not,
or longer to stay amongst them than he should. But
this I exhort, especially that ye fashion not yourselves
like unto the wicked of the world, and next, that ye
avoid the company of the wicked and ungodly. At no
hand suffer yourselves to be defiled by their unclean
conversation, and if ye may, keep yourselvLS from their
assemblies. In a word, study to be the sons of God
without rebuke in the midst of a naughty and crooked
nation ; and the more wicked that they are with whom
ye live, be ye the more careful of yom1 conversation,
that it be such as becometh the sons of God, that
thereby they may be drawn, if it be possible, to glorify
God in the day of visitation, or at least they may have
nothing concerning you to speak evil of, always re-
membering that by grace and adoption we are severed
from them to be the sons of God.

Lastly, Hence I note what we are by nature before
we be regenerate and born again by the Spirit : we
are even ' a naughty and crooked nation,' as the apostle
here speaketh ; ' an evil and adulterous generation,'
as our Saviour speaketh, Mat. xii. 39 ; 'a froward and
crooked generation,' as Moses speaketh, Deut. xxxii. 5 ;
' a faithless and stubborn generation,' as David speak-
eth ; ' a sinful nation, a people laden with iniquity, a
seed of the wicked, corrupt children,' as Isaiah speak-
eth, Isa. i. 4 ; ' children of wrath, and children of dis-
obedience,' as the apostle speaketh, Eph. ii. 2, 3;
' our thoughts wicked, our will depraved, our under-
standing darkened, our throats open sepulchres, our
tongues full of deceit,' &c, Rom. iii. 13, &c. : so im-
pure, that even our minds and consciences are defiled ;
so untoward, that we clean pervert the straight ways of
the Lord, and instead of giving our members weapons
of righteousness unto God, making them weapons of
unrighteousness unto sin, and instead of serving God,
altogether yielding ourselves servants unto sin. Most
miserable and wretched is our state, darkness without
light, ignorance without understanding, foolishness
without wisdom, before such time as all mists of dark-
ness, ignorance, and foolishness be expelled by the
bright beams of God's Holy Spirit, and we brought
unto the glorious liberty of the sons of God. Yea,
and such thou standest, as by nature thou art, who-
soever thou art that sleepest* in sin and delightest in
unrighteousness, making no conscience of thy ways,
but treasuring unto thyself wrath against the day of
* Qu. 'steepest'? — Ed.

160

A1HAY ON THE PHILIPPIANS.

[Chap. II.

wrath, and of the declaration of the just judgment of
God. But thou that fearest God, and walkest in his
wavs, consider from what bondage and into what free-
dom the Lord hath brought thee ; how, of a child of
wrath, of death, and of hell, he hath brought thee into
the glorious liberty of the sons of God, and made thee
an heir of everlasting glory ; how he hath sanctified
thy corrupt will, and heart, and understanding ; how
he hath new moulded thee, and framed thee, and re-
newed thee ; how he hath begotten thee again, not by
flesh and blood, but by the immortal seed of his holy
word : consider these things, I say, and let them be
as goads and spurs unto thee, to stir thee up, as unto
thankfulness to thy God, so unto obedience to his will.

Hath he made thy darkness to be light ? Walk not in
the unfruitful works of darkness. Hath he freed thee
from the bondage of sin ? Fly from sin as from a ser-
pent, and have nothing to do with the stool of wicked-
ness. Hath he sanctified thy will, and all the powers
and faculties of thy soul ? Glorify thou thy God with
all the powers and faculties of thy soul. Hath he
washed and cleansed thee both in thy body and in thy
spirit ? Glorify thy God both in thy body and in thy
spirit. So shall the King have pleasure in thy beauty ;
so shalt thou make true and right use of thy natural
corruption, and of thy regeneration by God his Spirit ;
and so shalt thou shew thyself to be the son of God with-
out rebuke in the midst of a naughty and crooked nation.

LECTUEE XXXVII.

Among whom ye shine, as lights in the world: holding forth the word of life. — Philip. II. 15.

A MONG whom ye shine, &c. In this last clause of
^*- the apostle's former reason, we have a notable
commendation of the Philippians, which the apostle
so truly giveth unto them, that withal, in the wisdom
of God given unto him, he doth imply a duty, or an
exhortation that they shew themselves to be such as
he commendeth them to be, insomuch that some read
these words thus, 'Among whom do ye shine, as lights,'
Sec. Their commendation, ye see, is that they shine
amongst that naughty and crooked people with whom
they live, even as lights which shine in darkness, and
which hold forth the word of life, to give light to them
that sit in darkness ; they are called lights, shining
lights, lights shining in the midst of a naughty and
crooked nation, lights holding forth the word of life
unto others. The whole form of speech seemeth to
be drawn from those high places by the sea coast,
whence continually lights and fires are set out for the
direction of seamen into the haven and safest entrance.
For even such the apostle commendeth the Philippians
to be, lights which shined in holiness of life unto them
that sat in darkness round about them, by the direc-
tion of which their light they might come into the
haven of everlasting rest, where they might find rest
for their souls. Now let us see what we may observe
hence for our use.

1. In that the apostle calleth the Philippians light,
I note the singular prerogative and honour of all the
faithful members of Christ Jesus. For that which
the apostle here giveth to the Philippians, belongeth
to all the faithful. All the faithful children of Christ
are called lights, shining lights, lights shining in the
world. Now for our better instruction how they are
called lights, we are to understand that there are four
special lights mentioned in the holy Scriptures. The
first is that light Christ Jesus, the light of the world,
and the brightness of his Father. This light, by a prin-
cipal prerogative, is called ' that light,' that ' true light

which lighteth every man that cometh into the world,'
that Sun of righteousness, that star of Jacob, that
day-spring from on high, that brightness of his Father's
person. 2. The word of God in many places of the
Scriptures is termed a light, as where it is said, Ps.
cxix. 105, ' Thy word, 0 Lord, is a lantern unto my
feet, and a light unto my paths ; ' as also where the
godly are commended by the apostle Peter, 2 Pet. i. 19,
for that they attend unto the ' sure word of the pro-
phets, as unto a light that shineth in a dark place.'
By this light the Holy Ghost illuminateth the blind-
ness and darkness of our gross understandings, and
directeth us in the ways of God, which lead unto
salvation. 3. The apostles and ministers of Christ
Jesus are called lights, as where our Saviour saith
unto them, Mat. v. 14, ' Ye are the light of the
world ; ' which glorious title is given unto them, both
because of that testimony which they give unto that
true light, the everlasting Son of Gocl, Christ Jesus, and
because of the gospel of Christ Jesus which they preach
unto us. 4. All the faithful members of Christ Jesus,
all Christians, are called lights ; as where the apostle
telleth the Ephesians that they were ' once darkness,
but are now light in the Lord,' and therefore exhorteth
them to ' walk as children of the light,' Eph. v. 8 ;
and in this place of our apostle, where they are called
' lights in the world, shining among the sons of dark-
ness, and holding forth the word of life.'

Now, the faithful are called lights in these respects :
— (1.) In respect of Christ Jesus, that true light
which lighteneth every man that cometh into the
world, inasmuch as he hath vouchsafed to communi-
cate his light unto us, and by the bright beams of his
Holy Spirit shining into our hearts, to expel thence
the thick mists of blindness, darkness, and ignorance.
For whatsoever light the faithful have, they have it
from him who hath light in himself, and of himself,
and in whom is no darkness. They borrow their

Veh. 15.J

LECTURE XXXVII.

161

light from him, even as the moon and the stars do
horrow their light from the sun in the firmament.
For he is the Sun of righteousness which, springing from
on high, hath through the tender mercy of our God
visited us, to give light to them that sit in darkness
and in the shadow of death, and to guide our feet into
the way of peace ; and so far as this light shineth
unto them their darkness is turned into light, and
they are termed lights of that light which they have
from this Sun of righteousness. So that when the
Holy Ghost calleth the faithful lights, he noteth
therein the fellowship which they have with Christ
Jesus, from whose most clear light they horrow their
light. (2.) The faithful are called lights in respect
of the word, inasmuch as they helieve, and embrace,
and profess the holy word of God, which he hath
ordained to be a lantern unto our feet, and a light
unto our steps. For albeit it be the Sun of right-
eousness alone by the bright shining beams of whose
Holy Spirit our darkness is turned into light, and we
made lights in the world, yet because we receive this
light by the ministry of the word, therefore both the
word itself is called light, and they likewise that re-
ceive the word with gladness, and walk in the light
thereof, are called lights. Forasmuch, then, as the
faithful profess the holy word of God, ordained to be
the rule of our life and our direction in matters of
religion, in respect of this profession they are called
lights. (3.) They are called lights in respect of their
life and conversation, inasmuch as by the holiness of
their life, and integrity of their conversation, they
shew themselves to be exempted and delivered from
the power of darkness. Both their works, in respect
of the unfruitful works of darkness, are called lights,
and themselves glorifying God by these works are
called lights. Now see what instruction these things
may minister unto us.

1. In that the faithful are called lights, not from
any light in themselves as of themselves, but from
that light which they have and boi-row from Christ
Jesus, that Sun of righteousness, this may teach us
what we are without Christ Jesus, even darkness
without light, men sitting in darkness and in the
shadow of death. For look into the best things that
we have. Our reason, what is it but gross darkness ?
our wisdom, what is it but mere foolishness ? our
understanding, what is it but blind ignorance ? For
'the natural man,' i.e. he on whom this Sun of
righteousness hath not yet shined, ' perceiveth not,'
nay, he cannot perceive by all the reason, wisdom,
and understanding that he hath, ' the things of the
Spirit of God,' 1 Cor. ii. 14. And therefore the
apostle, writing to the Ephesians, telleth them thus,
chap. v. 8, ' Ye were once darkness,' to wit, before
the Sun of righteousness had shined upon them, ' but
are now light in the world ; ' * now that the Sun of
righteousness had shined upon them, their darkness
* Qu. ' Lord ' ?— Ed.

was turned into light ; where he most plainly sheweth
what is the state of all men, both before and after the
Sun of righteousness have shined upon them. Before,
they are darkness ; after, they are light. Oh, what
a good and gracious God, then, have we, who, when
we sat in darkness, and in the shadow of death, gave
us this light, and so translated us out of darkness into
light ! Not unto us, 0 Lord, not unto us, but unto
thy name give the praise, for that thou hast called us
out of darkness into thy marvellous light ! When we
walked in darkness, thou madest us to see a great
light, and when we dwelled in the land of the shadow
of death, thou didst cause the light to shine upon us.
We were once darkness, but now we are light.
Blessed be thy name, 0 Lord, which hast changed our
darkness into light !

2. In that the faithful are called lights, in respect
of the word which they pi'ofess, and in the light whereof
they walk, this may teach us how precious the holy
word of God ought to be unto us. If, walking after
the direction of the word, we only walk in the light,
then judge ye how we walk without the word. Surely
without it we walk in darkness, and know not whither
we go, no more than the blind or blindfolded man,
who, not discerning his way, quickly wandereth out of
his right path, and walketh into every by-path, and
runneth himself upon every danger. For by the word
alone we descry every by-path, we see every danger
that is to be avoided, and understand the glory that is
prepared for us at the end of our journey. And yet,
as if either we loved darkness better than light, or else
know not that, by the ministry of the word of darkness,
we are made light in the Lord, we care not for the
word, we regard it not, we let it pass as a tale that is
told. A hard saying truly, but yet as true as hard.
For if we shall consider our great slackness in coming,
or our great negligence in hearing, or our great care-
lessness to lay up in our hearts the things that we
have heard, all these will witness what account we
make of the word, even no more than of a tale that is
told. Otherwise how should it be, which hath been
observed, that since this exercise begun, not half of
that congregation which should be here present, have
been assembled in this house of the Lord at any one
sermon ? Again, a great slackness in coming of those
that do come ; howsoever they may be observed which
either come too late, or depart too quickly from this
holy exercise ; yet who knoweth how many depart
hence as little edified and instructed as when they
came hither ? A great negligence in hearing. Again,
who is he that, having heard the word, doth afterward
think or meditate with himself of the things that he
hath heard, and layeth them up in his heart, to make
them the rule and direction of his life ? A great care-
lessness, to make that use we should of that we have
heard. And what else do all these argue, but that we
make no more account of the word than of a tale that
is told '? Well, whatsoever account we make of it,

1G2

AIPAY ON THE PHILIPPIANS.

[Chap. II.

either we must walk in the light of this word, or else
we cannot be such lights as here the faithful members
of Christ Jesus are said to be ; either this word must
be a light unto our paths, or else we can be no light
in the Lord ; either the Lord must go before us in this
word, as in a pillar of fire, or else we shall be made a
prey unto our enemies, the world, the flesh, and. the
devil, who seeketh continually, like a roaring Hon,
whom he may devour.

3. Thirdly, in that the faithful are called lights in
respect of their holy life and conversation, this may
teach us what manner of conversation will best become
us if we will be lights in the world. The light of our
holiness of life and integrity of conversation must so
shine before men, that they may see our good works,
and glorify our Father which is in heaven. ' Ye were
once darkness,' saith the apostle to the Ephesians,
chap. v. 8, ' but are now light in the Lord ; walk as
children of the light.' In which words the apostle
plainly sheweth that, being made lights, we ought to
walk as children of the light, approving that which is
pleasing unto the Lord, having no fellowship with the
unfruitful works of darkness, but reproving them, if
not by word, for that we cannot all at all times do,
yet at least by the example of our holy and unblame-
able life. But of this we shall have more occasion
anon to speak. Let this suffice to be spoken generally,
why the faithful children of God are called lights, and
of the instructions which the reasons thereof may
minister unto us.

Secondly, Here I note two qualities attributed to
these lights mentioned by the apostle. The first, they
shine in the midst of darkness, in the midst of a
naughty and crooked nation ; secondly, they hold out
unto others the light that is in them, even the word
of life, shewing itself in the integrity of their conver-
sation. "Whence I note two properties necessarily
requisite in all the faithful children of God : the one
is, that they have light in themselves"; the other is, that
they communicate it to others. Touching the first ;
light, ye know, is not called light, unless it have light
in itself, in whatsoever darkness it shine. The faith-
ful children of God then, if they will be, as here they
are called, lights, they must still so look unto them-
selves and their own ways, that howsoever they walk
amongst the children of darkness, yet they suffer not
that light which is in them to be darkened, but that
they shine as lights in the world, amongst them whose
hearts are set on mischief. The sun, when it setteth
forth as a giant to run his course, casteth forth his
beams, and they are dispersed throughout all places
of the earth. And albeit, oftentimes, it light and
shine upon most loathsome and filthy places, yet still
doth it remain in his own purity, not at all defiled
therewith. Herein these lights (I mean the faithful
children of God) must resemble this light of the sun.
It cannot be that they should not at all converse with
wicked and ungodly men, for then they must go out

of the world, as the apostle saith, 1 Cor. v. 10; but
herein they must be as lights ; though they live amongst
wicked and ungodly men, yet must they keep them-
selves unstained of the corruptions -which are in the
world through lusts ; though they have to do with
profane and impure men, yet must they retain still
within themselves the purity of the sons of God. And
therefore the apostle, in the place before alleged, thus
exhorteth, ' Have no fellowship with the unfruitful
works of darkness.' He doth not simply forbid all
fellowship with the children of darkness, but with the
unfruitful works of darkness, such as are gluttony and
drunkenness, chambering and wantonness, strife and
envying, and the like ; with the filthiness of these, and
the like fruits of sin, he would have us not to defile
ourselves. ' For what fellowship,' as saith the apostle,
'hath light with darkness?' Surely no more than
hath righteousness with unrighteousness, the believer
with the infidel, or Christ with Belial. If, then, we be
such lights as here the faithful children of God are
termed, no question we hate all fellowship with the
unfruitful works of darkness ; and, if we have fellow-
ship with the unfruitful works of darkness, then we
are no such lights. A rule whereby ye may quickly
try and examine whether ye have that light in your-
selves which ye hear the faithful children of God
should have in themselves. Light, where it is, ex-
pelleth all darkness. If, then, ye have the light of
the sons of God within yourselves, ye have no delight
in the works of darkness. Now, what the works of
darkness are, ye know out of the apostle, even ' glut-
tony and drunkenness, chambering and wantonness,
strife and envying,' and generally all the works of the
flesh, even whatsoever things are such as the doing
whereof may not well abide the light. Examine your-
selves of these things, and condemn yourselves, that
ye be not condemned of the Lord. If any of you be
tainted with any of these things, purge out this old
leaven, that ye may be a new lump ; cleanse your
vessels from these filthy dregs, I mean yourselves
from these pollutions of sin, that ye may be an holy
temple unto the Lord. True it is, God alone is hght
without any darkness, and there is no child of God
whose hght is not dimmed with some darkness. But
this is no ground for thee, that therefore thou mayest
wallow in wickedness, and mayest delight thyself in
the works of darkness. Thou, if thou wilt be the
child of God, thou must come as near unto God as
thou canst ; as he is light without darkness, so thou
must strive thereunto. And, therefore, thou must
strive to abandon all sin and wickedness, thou must
be careful to walk honestly as in the day, thou must
approve in thine heart, and in thy word, and in thy
works, that which is pleasing to the Lord. And this,
if thou doest, whatsoever is wanting shall be imputed*
unto thee, and the light that is in Christ Jesus shall
be thine, and expel whatsoever darkness is in thee.
* Qu. ' imparted '?— Ed.

Ver. 15.]

LECTURE XXXV IT.

1G3

Suffer, therefore, the same words of exhortation that
the apostle useth to the Ephesians, chap. iv. 17,
< Walk not henceforth as others do, in vanity of their
mind,' &c. And again, with the same apostle, Horn,
xiii. 12, I say unto you, ' The night is past, the day
is at hand, let us therefore cast away the works of
darkness,' &c. Have light in yourselves, and com-
municate the light that is in you unto others ; which
is the second quality mentioned here Iry the apostle.

The second quality which I noted here in these
lights, in the Philippians, is that they held forth the
word of life unto others. How '? Not so much in
word and talk, as that hy the example of their life they
gave plain proof that the word of" life dwelt in them
plenteouslv. Whence I noted another quality neces-
sarily requisite in all the children of God, which is,
that they have not only light in themselves, hut they
also communicate the same unto others. The children
of God must not think it enough to keep themselves
unspotted of the world, but they must, by word, and
deed, and example of life, help to pull others out of
the fire. The prophet describing the wicked man by
certain fruits of the flesh, amongst other things, saith
he, Ps. 1. 18, ' When thou sawest a thief, thou rannest
with him, and hast been partaker with the adulterers.'
But the faithful servant of God must not only be no
such man as will run with others unto mischief, but
he must reprove the sins of unfaithfulness, either by
word, or at least by example of life, that either by
word, or by example of life he may reclaim the wicked
from the wickedness of his ways. The sun (ye know)
keepeth not his light unto itself, but communicateth
it to the benefit of all creatures under heaven. The
moon and the stars likewise, which have their light
from the sun, do the like. The like also must the
sons of God do. That light which they have by their
fellowship with Christ Jesus, the Sun of righteousness,
whether it be the light of the knowledge of God's will
revealed in his word, or the light of the Spirit of sanc-
tification, all the light that is in them they must com-
municate to the benefit of their brethren, doing good
unto all, and turning many unto righteousness. And
albeit the ministers of Christ, and dispensers of God's
holy mysteries, ought especially to be such lights as
now we speak of, holding out the word of life unto
others, and turning many unto righteousness, both by
word and by example of life, yet we see that also all
the faithful children of God ought to be such lights,
as having the word of life in them, shew plainly that
they have it ; in that the fruit thereof breaketh forth
in them, sometimes in word, and always in example
of life, unto the benefit of their brethren. The word
of life must be hid even in the hearts of all the sons
of God, and it they must hold out in holiness of life,
and good example unto their brethren. Yea, what !
so general ? No exception of countiymen, of arti-
ficers, of simple women, of poor labourers ? Must all
be lights holding forth the word of life '? This surely

is rather for scholars, and ministers, and learned men,
whose employment is in that study, and who make
that their profession ! Belike, then, the apostle was
deceived ; for by the apostle it doth plainly appear,
that all the sons of God should be lights, holding forth
the word of life ; so that from the word of life hid in
their hearts, as from the root, should spring all the
fruits of that light which they should communicate
unto the benefit of others. True it is, that as one
star diftereth from another in glory, so amongst the
sons of God, some are more clear and bright shining
lights than others, some better instructed and taught
in the word of life^than others ; for some are ordained
to teach, some to be taught ; some by hearing only,
some both by hearing and reading, grow up in the
knowledge of the word of life. Yet still this is true,
that in all the sons of God there should be some
measure of the knowledge of the word of life, whereof
they should make show, at least in holiness of their
life, and integrity of their conversation, whereby they
might draw others unto God. And as it should be,
so it were to be wished it were. But so far are we
from holding out the word of life in holiness of life
unto others, that by our profaneness and wickedness
a great many of us shew plainly that the word of life
is not in us. How ready we are, every one of us, to
run with another unto mischief, to spend the time,
one with another, in excess, and riot, and unthrifti-
ness, to deceive, oppress, wrong, revile, and shame
one another if we can, he seeth little that seeth not.
Again, how slow we are to provoke one another to
godliness and good works, to draw one another out of
the snares of the devil, that we be not taken and
holden therewith, to stir up one another unto peace,
and love, and meekness, and temperance, and patience,
and alms-deeds, and brotherly kindness, and other
such like fruits of the Spirit, who seeth not that seeth
aught ? And if these things be so, how can we think
that the word of life is in us ? Certainly where it is,
it maketh the man of God so to abound in every good
work, and so to hate every work of the flesh, so to
shine in himself, and likewise to give light unto others,
that it doth easily appear that God is in him indeed.
Take heed, therefore, lest the light which seemeth to
be in you be indeed darkness. Have light in your-
selves, and communicate the light that is in you, one
with another. Hate the sins of unfaithfulness, and
the works of darkness, both in yourselves and in
others. Provoke one another to godliness and to
good works, and hold forth the word of life, in all
holiness of life, one unto another. Remember that ye
are lights ; walk therefore as children of the light. It
is a title wherein the ministers of Christ Jesus do
worthily glory, that they are the lights of the world.
Ye see that not they alone, but ye also, are lights of
the world, if ye be the faithful children of God. Strive
herein to be as near unto thy God as thou canst, that
so thy light may shine, that there be no darkness at

JG+

AIRAY ON THE PHILIPPIA^S.

[Chap. II.

all in thee ; and make it a great part of thy study and
delight, by the light that is in thee to bring others out
of darkness into light. And let this suffice to be
spoken touching this honour given to the saints of
God, that they are called lights, and touching the
qualities required in these lights, namely, that they
have light in themselves, and that they communicate
it unto others.

The last thing which I note in these words is, the
glorious title given unto the word of God. The word
of God and the gospel of Jesus Christ, ye see, is here
called the word of life. So likewise Peter calleth it
when he saith unto Christ, ' Master, to whom shall we
go ? thou hast the words of eternal life,' John vi. 68.
So likewise the angel calleth it, where, having brought
the apostles out of prison, he saith unto them, Acts
v. 20, ' Go your way, and stand in the temple, and
speak to the people all the words of this life.' Now
the reasons why the word of God and the gospel of
Christ Jesus is called the word of life are inany. As,
first, it is called the word of life, because by it we are
begotten and born again unto a new life, even a spiritual
life in Christ Jesus, as the apostle Peter witnesseth,
saying, 1 Peter i. 23, ' Love one another with a pure
heart fervently, being born anew, not of mortal seed,
but of immortal, by the word of God.' Secondly, it
is called the word of life, because ' it is the power of
God unto salvation unto all them that believe,' Rom.
i. 16, and ' the savour of life unto life in them that
are saved,' as witnesseth the apostle, 2 Cor. ii. 16.
Thirdly, it is so called, because therein Christ, which
is our life, and who is properly called the Word of
life, is preached and offered unto us, together with all
the benefits of his blessed death and passion. Lastly,
it is so called, because it is the lantern unto our feet,
and the light unto our steps, to direct us in the right
way, that leadeth to eternal life and salvation. Here
must all other writings in the world whatsoever stand
back. No word of life but this ; nay, indeed, no word
but this, for no man's writing whatsoever was ever
called the word. Only the word of God, that is the
word, and that is the word of life. I meddle not now
with those other glorious titles given to the word in holy
Scriptures, as that it is called the word of God, the
wholesome word of truth, the gospel of salvation, &c.

Even this, that it is calkd the word of life, may
teach us how precious the ministry and preaching
thereof ought to be unto us, even more precious than
thousands of gold and silver, than all the fine gold of
Ophir. Even as we love our souls, and as we desire
to be saved in the day of Christ, so should we thirst
after these most sweet waters of life. But what thirst-
ing is there after them ? They arc brought unto us

in conduits, even unto our doors, and yet we will scarce
step out of our doors to drink of them ; nay, we will
sit in our doors and in our houses, talking and sleep-
ing, rather than we will come into the house of God,
and drink of these waters. Every light excuse, and
every small business, will serve to stay us from coming
to hear the word read and preached. I told you even
now of our slackness in coming, of our negligence in
hearing, of our carelessness to meditate after we have
heard, of the holy word of life. If I should add unto
that complaint another, of profaning the Lord's day,
which should be wholly spent in hearing, and reading,
and meditating of the holy word of life, of profaning
it, I say, with dancing, and drinking, and playing at
this or that game, or keeping this or that unprofitable
and unnecessary observation and custom, should I
justly be reproved '? Yea, but this ye do in the
morning or in the evening, not in service-time of day ;
yea, but this ye do on the Lord's day, which the Lord
hath commanded to be kept holy, not only in service-
time of day, but ' remember,' saith he, ' that thou
keep holy the Sabbath-day.' He doth not limit it to
this or that part of the day, but keep the day holy, by
hearing, and reading, and meditating in the holy word
of life. Yea, but this is too precise and strait, and
savours too much of puritanism. Well, be it as it
will, thou must either be a puritan in observation of
the commandment, or else thou bringest upon tlryself
judgment. Oh consider this, men and brethren, what
it is that we call you unto. It is the word of life, by
which you must be begotten unto eternal life, or else
you cannot be saved ; by the direction and guidance
whereof you must enter into rest, or else you shall
never find rest unto your souls. David, when he could
not be present in the assembly of God's people, to
praise his God and hear his word, because of his per-
secutors, he thought the sparrows and the swallows
happy that might nestle themselves in the house of
God, insomuch that he brake out, as Ps. xlii. 1, 2,
lxxxiv. 1-10. Our case is not as David's was ; we
may come. We should say, therefore, with David in
another place, Ps. exxii. 1, ' I was glad,' &c. Yea,
we should call one unto another, and say, as it is in
Isaiah, chap. ii. 3, ' Come, and let us go up,' &c.
Scrutamini Scripturas, &c, John v. 39. ' Let the
word of Christ dwell in j^ou plenteously,' &c, Col.
iii. 16. In a famine of bread, ye need no exhortation
to seek for bread to refresh and sustain your bodies.
Your souls [are] far more precious than your bodies ;
and your souls hunger- starved, and yet what care for
your souls '? The sickness is most dangerous when it
is least felt.

Ver. 16-18.]

LECTURE XXXVIII.

1 65

LECTURE XXXVIII.
That 1 may regoice in the day of Christ, that I hare not run in rain, nor laboured in vain, dc. — Pinup. II. 1G-18.

rilHUS far of the former reason, and of the uses
X thence to be made by us heretofore. Now fol-
loweth the latter reason, drawn from the apostle him-
self, in these words, ' that I may rejoice in the day
of Christ,' &c.

That I may rejoice, &c. This is the apostle his
latter reason, whereby he would enforce his former
exhortations ; and it is as if he had said, My beloved,
I exhort you that you make an end of your own sal-
vation with fear and trembling, and that ye do all
things with your neighbours and brethren without
murmuring and reasonings ; and these things I would
have you to do, as for your own sakes, ' that ye may
be blameless and pure,' &e. ; so for my sake also,
' that I may rejoice,' &e. Yea, and if ye mark it,
even in these words he would have them to do as he
hath exhorted them, both for his sake and for their
sakes also. For he would have them to walk before
God in all obedience, with fear and trembling, and
with their neighbour in all love, without murmuring,
&c. Why..? That he may rejoice ; that is for his
own sake. But wherein doth he desire to rejoice ?
Even in their salvation, that he hath not run in vain,
nor laboured in vain amongst them, but that by his
ministry and apostleship tbey are gained unto Christ :
1 That I may rejoice in the day of Christ,' &c. By
the day of Christ, the apostle meaneth that day when
God shall judge the secrets of all men by Jesus
Christ, that day of Christ his second coming unto
judgment, when it shall be rendered unto every man
according to that he hath done in his flesh, be it good
or evil ; as also in many other places of the New Tes-
tament. This day is called sometimes ' the day of
God's wrath,' sometimes ' the day of his appearing,'
sometimes ' the day of judgment,' sometimes ' the
great day,' sometimes ' that day,' sometimes ' the day
of the Lord,' sometimes ' the day of our Lord Jesus
Christ, sometimes ' the day of Christ.' Now that day
of Christ his second coming unto judg.nent is there-
fore called the day of Christ, because in that day God
shall give all judgment unto him, and he shall descend
from heaven with a shout, and with the voice of the
archangel, and with the trumpet of God, and all shall
appear before his judgment-seat, and he shall separate
the sheep from the goats, and set the sheep on his
right hand and the goats on the left, and shall say to
the one, ' Come, ye blessed of my Father,' and to the
other, ' Depart from me, ye cursed.' Now the apostle
would have the Philippians so to walk, both before
God and men, that in this day of Christ, when he
shall give to every man according as his work shall
be, he may rejoice ; wherein ? That he hath not run
in vain, &c, i.e. that by his labours he hath gained

them unto Christ. The manner of speech which the
apostle usethseemeth to be borrowed from them that run
in a race, wherein, though many run, and labour hard
toward the mark, yet one alone receiveth the price,
and the rest run in vain and labour in vain, because
they obtain not the price or the thing which they run
for. So the apostle maketh his accouut that, in respect
of them, he should be like unto those that run in
vain and labour in vain, if, having laboured to gain
them unto Christ, they should not walk worthy of
Christ. This, therefore, in this place, is the sum of
the apostle his desire, that the Philippians would so
walk worthy of Christ, both before God and with their
brethren, that, in the day of Christ, when his labours
in the Lord should not be in vain, he might rejoice
that he had not spent his strength amongst them in
vain, but, by his preaching of Christ Jesus unto them,
had gained them unto Christ, who should then give,
both unto him and them, the crown of salvation for
their glory. This is the sum and the sense likewise
of that which the apostle speaketh in this place. Now
let us see what use we may make hereof for ourselves.
Here, then, 1, I note that the salvation of God's
people is the joy and crown of the faithful minister of
Christ in the day of Christ. This shall be his glory
in that day with his Christ, whose minister he is, that
he hath gained many unto Christ. And therefore this
our apostle, in another place, calleth the Philippians,
chap. iv. 1, ' his joy and his crown,' whereby he sig-
nifieth both the present joy and comfort which he
taketh in them, and the sure hope which he hath that
they shall be his joy and his crown in the day of the
Lord. To the like purpose he writeth to the Thes-
salonians, saying, 1 Thess. ii. 19, 20, ' what is our
hope, or joy, or crown of rejoicing? Are not even you
in the presence of our Lord Jesus Christ at his com-
ing ? Yes, ye are our glory and joy.' When ? Not
only now present, but in the presence of our Lord
Jesus Christ, at his coming. As plain to this pui-pose
is that in the last of Daniel, where he saith, chap,
xii. 3, that ' they that turn many unto righteousness
shall shine as the stars for ever and ever,' which, no
doubt, is principally meant of the ministers of Christ
Jesus. And if it shall be said, in that day, unto every
good and faithful servant, ' It is well done, good ser-
vant and faithful, enter into thy Master's joy,' Mat.
xxv. 21,' how much more shall it be said so unto the
faithful minister of Christ Jesus. What greater
encouragements can there be unto the ministers of
Christ Jesus to make them faithful and painful in
their places, to make them labour with all alacrity
and cheerfulness to gain many unto Christ, to turn
many unto righteousness ? Oh, but there are many

1G6

A1RAY ON THE PHILIPPIANS.

[Chap. II.

discouragements, for who more contemned, who more
disdained, who more hated, who more disgraced than
the ministers of Christ Jesus ? True it is, and it
is the shame of our times, that they are counted of
man}' as the very offscourings of the world, and the
more faithful that they are, the more they are hated,
and oftentimes the more persecuted. If we sew
cushions under all arm-holes ; if we speak smoothing
and fawning words ; if we cry Peace, peace, all. is
well ; if we meddle not with the sins of the people,
but only teach a truth in a generality, haply we shall
please, or not displease, but live in rest and quiet.
But if we lift up our voices like trumpets, and tell the
house of Jacob their sins, and the house of Israel
their transgressions ; if we search, and cut up, and
lance the sores of our people ; if we sharply reprove
such and such sins, whereof their own consciences
condemn them to be guilty : then they begin to hate
us, to disgrace us, to persecute us, to traduce us as
cursed Hams, as seditious fellows, and troublers of
the state, and to speak all manner of evil sayings
against us. Herod, ye know, ' when he heard John,
did many things, and heard him gladly,' Mark vi. 20 ;
but after that John had reproved him for his incest,
he quickly lost his head, Mat. xiv. 10. The Jews,
likewise, heard Stephen a great while answering for
himself, but when he began to come somewhat near
unto them, and to touch them to the quick, when he
came upon them with, ' Ye stiff-necked, and of uncir-
cumcised hearts and ears, ye have always resisted the
Holy Ghost,' &c, then it is said ' that their hearts
burst for anger, and that they gnashed at him with
their teeth, and quickly after stoned him to death,'
Acts vii. 51, 54, 55. I say not that it fareth so at
this day, for sin, God be thanked, may be boldly re-
buked without fear of such danger. But this we find
true by experience, that whose sore we touch, his
hatred most commonly we purchase ; and if we be
but suspected, in our reproofs of sin, to note such and
such men, we shall not want whatsoever they can say
or do against us. Thus render they unto us hatred
for our good will ; and when we strike at the root of
any sin, and wound only that we may heal, they tell
us we only utter our choler or malice, and that we
might well enough find ourselves other matter than
to note them in our sermons. But this, as I said, is
the shame of our times, that the more faithful and
painful they are, the worse commonly they are
entreated. But herein we comfort ourselves, that our
conscience beareth us witness in what singleness of
heart, as before the Lord, we do the work of our
ministry, and that howsoever now, through their dis-
graces, and reproaches, and contempts, and hatreds,
and persecutions, our rejoicing be diminished, yet our
rejoicing in the day of Christ shall no man take from
us ; but then they that have believed, and they that
have been converted from going astray out of the right
way by our ministry, shall be unto us the crown of

our rejoicing. Then, for that we have laid out our
talent to the best advantage we could, we shall hear
that voice, ' It is well done, good servant and faithful,'
and then those that hated us without cause, and dis-
graced us without our desert, shall not dare to hold
up their heads against us, but shall be confounded in
that day. In the mean time, if, when we have sown
the seed of God's word, many sharp showers do fol-
low, and many black tempests overtake one another,
yet must we, with the husbandman, patiently expect
the time of harvest ; we must in patience possess
our souls until the day of Christ, and then we shall
rejoice in the presence of our Lord Jesus Christ at
his coming, when we, and they whom we have gained
unto Christ, shall meet him in the clouds, that we
may be ever with the Lord. For they whom we have
gained unto Christ shall be the crown of our rejoicing
in that day.

Yea, but what if, when we have laboured, either we
see no fruits of our labours in them that hear us, or
that fruit which seemed to shoot forth in the blade do
afterwards fall away and wither, as the apostle com-
plaineth that they of Asia were turned from him,
2 Tim. i. 15, doth the glory of the minister in that
day depend upon the salvation of them that hear him '?
Doth he run in vain, and labour in vain, if he gain
not them unto Christ ? Certainly of this I am per-
suaded, that the more souls they gain unto Christ, the
more glorious shall be their crown of rejoicing. And
therefore the apostle's glory no doubt shall be exceed-
ing glorious, by whose labours so many churches were
planted, so many souls were brought unto the faith. Yet
his glory in that day doth not wholly depend upon the
salvation of them that hear him. The using of his
talent faithfully shall be accounted unto him as gain-
ing with it. Neither is his running and his labouring
in vain in respect of himself, but only in respect of
them whose hearts the Lord doth not open that they
should hear, and believe, and be saved ; as it is plain
out of Isaiah, where Christ in his members thus com-
plaineth, Isa. xlix. 4, 5, ' I have laboured in vain, I have
spent my strength in vain, and for nothing; but my
judgment is with the Lord, and my work with my
God. Though Israel be not gathered, yet shall I be
glorious in the ej'es of the Lord, and my God shall be
my strength.' By which words it is out of all doubt
cleared, that howsoever the minister's labour be often
in vain, howsoever his strength be often spent in vain
in respect of them that hear him, because thereby
their hearts are not mollified and they brought unto
the obedience of the faith, yet for themselves their
judgment is with the Lord, and their work with their
God. Though they that hear them be of such uncir-
cumcised hearts and ears that they cannot be gained
unto Christ, yet shall they be glorious in the eyes of
the Lord, and their God shall be their strength. To
the like purpose is that in Ezekiel, where the Lord,
instructing the minister and watchman of the house

Tee. 16-18.]

LECTURE XXXVI I E

107

of Israel in his duty, he saith, Ezek. iii. 17, 19, 21,
1 Son of man, I have made thee a watchman,' &c. 'If
thou warn the wicked, and he turn not from his wicked-
ness, nor from his wicked way, he shall die in his
iniquity ; but thou hast delivered thy soul,' &c.
What is then the minister's duty ? To warn the
wicked; and his duty is to turn from the wickedness
of his ways.] If the minister warn, his labour is not
in vain in the Lord, he delivereth his own soul ; but
if the wicked, being warned, turn not from the wicked-
ness of his ways, he dieth in his iniquity ; so that his
minister in respect of him hath run in vain, and laboured
in vain, because he hath not reclaimed him from the
wickedness of his ways.

Here, then, is a notable advertisement for them that
are hearers of the word, to take heed that their watch-
man which is set over them spend not his strength in
vain and for nothing amongst them. The minister,
ye hear, he runs, he labours, he sweats, he is still play-
ing his prizes, still trying his masteries, still ploughing
up the fallow ground of your hearts in every season,
yea, in season and out of season ; sowing the immortal
seed of the word, always on his watch-tower in cold
and in heat, giving warning of every enemy which he
doth descry. Haply ye have another conceit of the
minister's labour, at least many have, that it is no such
continual labour, that there is no such care or pains
therein as is pretended ; well, whatsoever account
ye make of the labour, therein he spends his strength,
and oftentimes his blood. It is for you to look unto
it that he spend not his strength in vain. If he teach
you the ways of the Lord, and ye receive not instruc-
tion ; if he reprove such sins as break out amongst
you, and ye hate to be reformed; if he call to fasting,
weeping, and mourning, and ye fall to eating, drink-
ing, and dancing ; if he exhort you to study to be
blameless, and pure, and the sons of God in the midst
of a naughty and crooked nation, and to shine amongst
them as lights, holding forth the word of life, and ye
give your members servants to uncleanness, and to
iniquity to commit iniquity; in a word, if he out of
the word either teach, or improve,* or correct, or
instruct in righteousness, and ye refuse to hearken to
the voice of the charmer, charm he never so wisely,
what else doth he in respect of you but run in vain,
and labour in vain ? And if he spend his strength in
vain amongst you, his work is with his God; but your
blood is upon your own head, ye die in your sins, but
bis soul is delivered. The minister his desire is to
rejoice in the day of Christ, but wherein ? In your
salvation. If in that day he shall not rejoice in your
salvation, what do ye think will be your portion ? His
desire is not to run in vain, nor to labour in vain; but
it is, in respect of you, that he may gain you unto
Christ, for he knoweth that his labour is not in vain
in the Lord. Hearken therefore and obey, and harden
not your hearts as in the provocation, and as in the
* That is, ' reprove ' '? — Ed.

day of temptation in the wilderness. If thou hearken,
thou shalt be the crown of his rejoicing, and the crown
of his rejoicing is in thy salvation. And in any case
take heed that thou judge not amiss of him that is set
over thee in the Lord, to admonish thee in thy ways;
for whatsoever it is wherein he either teacheth, or im-
provcth, or correcteth, or iustructeth thee, it is that
he may rejoice in the day of Christ, that he hath not
run in vain nor laboured in vain. And this much of
this latter reason to enforce the former exhortations.

Yea, and llwuyh I be offered, dc. The apostle, as
ye have heard, urged the Philippians that they would
walk in all obedience with God, and in all meekness
with their brethren, even the rather for his sake, that
he might rejoice over them in the day of Christ.
Now, the better to enforce this reason drawn from him-
self, in these words he assureth them that such is his
longing after their salvation, that if by his death they
might be confirmed and strengthened in the faith, he
would most willingly and joyfully give his life for
them; and if he shall do so, he would not have them
to be sorry, but to be glad and rejoice thereat. The
manner of speech here used is drawn from the sacri-
fices of the old law, wherein the priests were com-
manded, after their coming into the land of Canaan,
always to pour out a drink-offering upon the sacrifice
that was offered, Num. xv. 7. The apostle therefore
alluding hereunto saith, that if his soul should now
be poured out as a drink-offering upon that spiritual
sacrifice of their faith, which by his ministry and
apostleship they had embraced, for their farther con-
firmation and strengthening therein, he would be glad
and rejoice with them, for that their faith by his death
were strengthened.

Here, then, wTe may observe how zealous the pastor
ought to be of the salvation of his flock. He ought
with St Paul in this place to be willing to give up his
life for them. ' The good shepherd,' saith our
Saviour, John x. 11, ' giveth his life for his sheep.'
Christ himself was indeed this good shepherd here
spoken of, who, when we were yet sinners, died for
us. But herein likewise he set before us a pattern
how we should approve ourselves to be good shep-
herds. Nothing should be so dear unto us as the
good of them over whom the Lord made us overseers;
persecution and banishment, stripes and imprison-
ments, yea, the loss of life itself, must rather be en-
dured, than their salvation be neglected. "What then ?
Are we simply to give up our lives for our flocks ?
What if they be such as will be glad thereat, and
rather than fail, will themselves persecute us, yea,
and take our lives from us ? Such sheep indeed
there are as persecute their shepherd, and desire, if
they can, to make him weary of his life. But this is
that which now from our apostle we teach, that if our
death may be for the enlarging of Christ his kingdom,
and for the confirmation and increase of their faith
unto whom we have preached the gospel, then we are

168

AIRAY ON THE PHILJPPIANS.

[Chap. II.

not to love our lives unto the death. What then ?
Because our death ma}7 be for the confirmation of
their faith, are we to offer ourselves unto death ?
Nay ; we may not seek death, nor willingly run our-
selves into danger. But if the will of the Lord be
such, that by our blood we seal that testimony which
we have given to Christ Jesus, and so confirm our
brethren in the things that they have heard and
learned by our ministry, we are not to shrink at it,
but willingly to embrace it. Yea, but the cup of
death is bitter ; how then can we be glad and rejoice
in it ? True, haply we should not greatly rejoice in
that violent and untimely death, being considered in
itself; but knowing that our blood is the seed of the
church, and that by our death and persecution, many
are made more bold to profess the gospel of Christ
Jesus, we should be glad, and rejoice in the fruit that
we know comes to the church by our death and per-
secution. And thus our Saviour by precept hath
taught us to do, saying, Mat. v. 11, 12, ' Blessed are ye
when men revile you, and persecute you, &c. Rejoice,
and be glad; for great is your reward in heaven.'
Thus the apostles likewise have taught us by example,
who, when they had been cast in prison, and after-
wards beaten, departed, 'rejoicing that they were
counted worthy to suffer rebuke for Christ his name,'
Acts v. 41. As they by precept and example have
taught us, so ought we to rejoice in tribulations and
persecutions, and to be glad though wre be offered up
upon the sacrifice of their faith, who by our ministry
have believed.

Should, then, the salvation of your souls, and the
confirmation of your faith, be so dear unto us, even
dearer than our own lives ? How ought ye then to
be affected towards us and our ministry ? It was a
notable testimony that the apostle gave unto the
Galatians, chap. iv. 15, wherein he bore them record,
that, ' if it had been possible, they would have plucked
out their own eyes, and have given them to him.'
Nothing more dear than their eyes, and yet so near
had their souls been knit unto him in reverence and
love for the gospel's sake, that they would have given
him their very eyes to have done him good. Shall I
say that ye ought to be thus affected towards us ? I
say not so ; but I say that ye ought ' so to think of
us as of the ministers of Christ, and disposers of the
secrets of God.' Ye ought to think of us as of the
ambassadors for Christ, and that we ' pray you in
Christ's stead, as though God did beseech you through
us.' In a word, if we ought to lay down our lives for
our sheep, our sheep ought to hear our voice. And
certainly, if we were so lively and Christianly touched
with a feeling of the sweetness of the word of life as
we should be, if the powerfulness thereof had so sea-
soned and seized upon our souls as it ought, then
would we hear his voice, and obey him, and follow
him, we would reverence and regard him for the
truth's sake which he preached. It is said of Lydia,

that when she had heard Paul preach, and the Lord
had so 'opened her heart, that she believed the things
that Paul spake,' she was so desirous that Paul, and
those that were with him, should come into her house
and abide a while with her, that she never left them
till she had constrained them. 'If ye have judged me
to be faithful to the Lord,' saith she, 'come into mine
house, and abide there. And she constrained us,'
saith Luke, Acts xvi. 15. It seems, besides other
purposes which she had, that she thought her house
would be the better if she might get them into it.
Not many Lydias. I wish we might have such
hearers as Peter had, Acts ii. 37, that, when they
had heard us, would be 'pricked in their hearts,' and
say unto us, ' Men and brethren, what shall we do ? '
such as would be so careful to hear what we speak,
that they Mould lay the same up in their hearts, and
digest it in their souls. Our desire is, as I said ere-
while, that our labour in the word may not be unto
you in vain, but that by our ministry we may offer
you up as living sacrifices, holy and acceptable unto
God. If we ought not to spare our lives unto the
death for you, ye ought so to hear the word of us,
that ye grow up in faith, and love, and every good
work. If we ought to pour out our blood for an
offering for you, for the confirming of jouy faith, ye
ought first by faith through our ministry to be made
a spiritual sacrifice unto God, that so our souls rnay
be poured out as a drink-offering upon the sacrifice of
your faith. For both these are implied here in our
apostle. We hear what pastor and people should do,
and we see in daily experience what they do, even
both so little answerably unto that they should do,
that it may be as truly now said as it was in the
prophet's time, Like 2wstor, like ]cople. But I will not
now stand farther to open and cut up these sores.
Consider only in a word with me, I beseech you, a
reason wdrich methinks may be gathered from these
words for the stirring up of both pastor and people
unto that they should do.

If ye mark it, both the obedience of their faith
which are gained unto Christ by the ministry of the
word, and likewise the martyrdom and death of those
that give their lives for their sheep, are, by a borrowed
speech, called sacrifices and offerings. ' Though I be
offered,' — there the apostle's death is called an offer-
ing,— ' upon the sacrifice and service of your faith ' —
their faith, whereunto by his service and ministry they
had obeyed, is called a sacrifice. Now, what sacri-
fices be these ? These be the sacrifices of the New
Testament ; these be lively sacrifices, and holy and
acceptable unto God ; and these, together with the
sacrifice of praise, and of the works of love, are the
only sacrifices which now Christians are to offer unto
their God. An end of all other sacrifices was then
when Christ cried upon the cross, ' It is finished.'
These only remain, and these are our reasonable serv-
ing of God. How should not this stir up both pastor

Ver. 19, 20.]

LECTURE XXXIX.

1G9

and people to do that they should ! In the pastor,
his burning zeal to give his life for his people ; in the
people, their obedience of faith by the ministry of
their pastors, are their holy and Christian sacrifices,
and their reasonable serving of God. And these
sacrifices are now no less to be offered by us in the
New Testament, than were those sacrifices of beasts
a-nd other like things to be offered in the Old Testa-
ment, and 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
followeth.

For the same cause, d-c. In these words the apostle
armeth them against sorrow, if he should be offered up
upon the sacrifice of their faith. As he would be glad
and rejoice with them if their faith should be confirmed
by his death, so he would have them likewise to be
glad and rejoice with him if he by his blood should
seal the testimony of their faith. What then ? Must
we be glad and rejoice when our best pastors and
teachers are taken from us'? Did not the church well,
when Stephen was stoned to deatb, 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 ' sorrow 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 suffer 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, this
should both make us rejoice that God giveth such
strength unto his saints, and likewise confirm us
in the faith of Jesus Christ, and further animate
us patiently to endure whatsoever tribulations iox
Christ his sake. The apostle himself would not, no
doubt, rejoice simply in his suffering and death,
but in that only thereby God should be glorified,
and God's children strengthened. So we are to
rejoice not simply that our pastors and teachers
are taken by the hands of tyrants, and racked
and martyred, but in that God vouchsafeth thus to
conform them to the image of his Son, and to make
their blood the seed of the church, so that thereby
both the faith of them that are already in the church
is confirmed, and others likewise are brought unto the
faith. Here only we are to look to this cave/it, that
we do not judge of a martyr only by his suffering, but
further by the cause of his suffering ; for not the
suffering, but the cause of his suffering, makes him a
martyr. If he suffer death for the testimony of Christ
Jesus, his death is well called a martyrdom; and in
his death we are so to rejoice, as already ye have
heard. Thus far of the reasons enforcing obedience
to those exhortations which the apostle inferreth upon
the example of Christ his humility and obedience,
which the apostle laid as a most strong and sure
ground of his exhortation unto humbleness and lowli-
ness of mind.

LECTUEE XXXIX.

And I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may he of good comfort when I know

your state, &c. — Philip. II. 19, 20.

4 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 be troubled though they lived in
the midst of a naughty and crooked nation, as it ap-
peareth they did ex 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 j
comfort. To comfort them therefore he, 1, promiseth j
to send Timothy unto them, a man whom themselves
knew to be a faithful minister of Christ Jesus, and to
love them sincerely ; 2, he putteth them in hope of
his own coming shortly after unto them ; 3, he telleth
them that now he sendeth their faithful minister Epa-
phroditus unto them, and the causes why. By all
which things as the Philippians were justly to be
comforted, so were they so many caveats to warn them

that neither Timothy, nor he, nor Epaphroditus, might
find any cause of grief or discomfort amongst them
when they should come unto them. In his promise
to send Timothy unto them, I note, 1, his promise to
send him ; 2, the reason why he sent him rather than
any other. In his promise, (1) I note the holy 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. IT.

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
his love to 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 tlie Lord Jesus to do it, If God will, I will do it, &c.
For as in God alone we live, and move, and have our
being, so he alone directeth all our ways, and ordereth
all our counsels as seemeth best unto his godly wisdom.
We may purpose, and we may intend such and such
things as come into our heads, or our occasions lead
us unto, but neither lies it in us to bring the things
to pass, neither do we know what shall be the event
of such things as we purpose. It is God that by his
special providence doth direct the event of whatsoever
we purpose, even as it best pleaseth him. This is
plain by divers places of Scripture, which might be
alleged to this purpose. ' The heart of man purposeth
his way,' saith Solomon, Prov. xvi. 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. xx. 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 by God his almighty
power and providence, so that he cannot possibly un-
derstand certainty 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,
so that whatsoever his purpose be, yet can he not tell
what shall be the issue thereof. Nay, if we look a
little farther into the matter, we shall find, that 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 thereof, 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 will I do, as if our own ways were in our
own hands, but still with submission unto the Lord,
/ hope in the Lord Jesus, and, If the Lord will. 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
day, that we do too, too resolutely break out into such
speeches as these mentioned by the apostle, and other
such like. Well, that which the apostle laid clown for
a rale unto them, ought also to be a rule unto us ; we
ought to say in all such cases, ' If the Lord will, we
will do this or that ; or as our apostle saith in this
place, ' I hope in the Lord Jesus ' to do this or that.
This form of speech best beseemeth Christians, and,
using this form of speech, we shew plainly, whatso-
ever it is we go about, or purpose to do, that we de-
pend wholly upon the Lord his pleasure for the success
and issue thereof, and acknowledge that only what he
will shall be done therein. Howbeit I do not urge
this form of speech as so precisely necessary that I
put any religion therein, or condemn the omitting
thereof as profane and wicked ; for I know that many
godly men who gladly acknowledge that truth which
I have taught, and likewise that many of the saints
and servants of God, even in the holy Scriptures, have
not used this form of speech always upon such 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.]

LECTURE XXXIX.

171

such reverence and holy fear as that thereby the}-
would plainly shew that indeed they do not forget
themselves, but know that it is the Lordthat ordereth
them and all their ways, even as it best pleaseth him,
and what success he giveth to their purposes, that they
shall have, whether it be to prosper tbem or to over-
throw thein. I add this, of observing this form of
speech with reverence and holy fear, because it so
falleth out, I know not how, that oftentimes we use
good forms of speech, whenas 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 ha\re sworn to say, ' God
forgive me that I swear ;' when we have done such
an evil thing, to say, ' God, I cry thee mercy,' what
meant I to do that ; and in this that we now speak of,
when we mean to do such a thing, to say, ' I'll do it,
and God will ;' speeches commonly used, and often-
times, I doubt not, very well used, but oftentimes in
such an idle and onby customary manner, that therein
we greatly offend, because thinking not what we speak,
we speak not with that reverence we ought to speak.
And indeed it is a plain breach of the third command-
ment, wherein we are forbidden to take the name of
the Lord in vain ; for so often is this holy name taken
in vain as it is used without great reverence and fear.
To conclude this point, therefore, let us learn in all
things whatsoever we do, or purpose to do, still to
depend upon the will and pleasure of the Lord ; let
us, by the very form of speech which we use, 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 Timotheus shortly unto you. This was the
apostle his promise, to send Timothy unto them.
Who Timotheus was appeareth out of Acts xvi. 1 :
his mother a Jewess, his father a Grecian, a man
famously known and much renowned by reason of
those two epistles which Paul wrote unto him ; whom
Paul sometimes 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 be in the minister of Jesus Christ toward his
people, to comfort them in all their distresses. The
same care that Paul had to comfort them by sending
a faithful minister unto them, the same 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 be unto them. Yet,
how it falls out I know not, but so it is, though we be
neither apostles, but tied unto our several charges,
nor lie in prison, that we cannot come ourselves, but
live at ease in other places following our own pleasures,
yet will we, as Paul here did unto them, send unto our
people, not Timotheus, but such as are not at all able
to minister a word in due season. But I only touch
this ; this place of Scripture, as methinks, 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 saith, that he might be comforted when he
knew their estate. In that he saith, ' That I also may
be of good comfort,' this doth plainly 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 by 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 them that
weep ;' where, ye see, the apostle his rule and precept
is, that we be so mutually affectioned one unto another,
that the joy of one may be the joy of another, and the
grief of one may be the grief of another, being so knit
together with the bond of Christianity, that both we
rejoice and likewise weep together. Now see the
practice of this rule in the apostle himself ; for, as
touching rejoicing, doth he not, in the beginning of
all his epistles almost, testify his comfort and 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 his 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 Jtsus,'
&c ? All his epistles to the churches, save that to
the Galatians, have this or the like beginning ; where-
by he signifieth 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

AiEAY ON THE PHILIPPIANS.

[Chap. II.

not ?' As if he should have said, such is my care of
all the churches, and so is my soul knit unto them,
that the things that happen unto them I count to 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 grief is my grief. What should I
bring other examples to this purpose ? Doth not even
nature teach this mutual care one of another, and this
mutual affection one towards another ? In the mem-
bers of our body, if one member sutler, do not all the
members suffer with it ; and if one member be had
in honour, do not all the members rejoice with it?
1 Cor. xii. 26. Let but the toe be pricked, head and
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
every one another's members, if we be indeed the sons
of God ; we should therefore be so affectioned one to-
wards another, as both the precept of the apostle, and
the example of the apostle, both here, and often else-
where, and as nature itself, doth teach us ; we should
be so mutually careful one of another, that we should
be comforted one in another's comfort, and grieved
one in another's grief; our joy should be the joy one
of another, our sorrow should be the sorrow one of
another, and our affections should be mutual one 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 ? Na}*, I fear me that the state of
such churches as should comfort us doth grieve us,
and that we are not grieved for the state of other
churches which should grieve us. Look particularly
into ourselves, is it a comfort unto us when we know
of the good state one of another ; and is it a grief unto
us when we hear of the decayed state one of another?
Nay, commonly we repine when we see the state of
others better than our own, either in wealth, or in
honour, or in favour, or the like ; and commonly we
are glad when we see another, especially if he be of the
same trade and profession with us, go down the wind,
as we say. We joy not one in the joy of another, we
grieve not one in the grief of another ; but 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 writh
him none were like-minded in general to do their duty
in their ministry, and none which in particular would
so faithfully and sincerely care for their matters, and
for the good of their church as would he. A great
commendation of Timothy which was sent, great love
in the apostle to send such a man unto them, and very
behoveful for them to receive such a man sent in such
love with all gladness, and to make much of such : all
points very well worthy a large discourse, but I can
only point at them. The commendation of Timothy
i.sj a very fit pattern of a man meet to be commended
to the work of the ministry, and to be placed over a
congregation, to serve in the tabernacle. He should
be such a one as in general hath a prompt and ready
mind to do the work of the Lord, to labour in the
Lord his vineyard, to do the work of an evangelist and
of a minister ; and such a one as in particular hath an
earnest desire to procure their good unto whom he is
sent, and will faithfully and diligently labour to present
them over whom he is set pure and 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
may be his crown and his joy in that day. Otherwise
he is not meet to be set over that people, or at least
not so meet as they that would faithfully labour to
that purpose.

Again, the apostle his care to send such a man unto
them, may be a good pattern to bishops and patrons
of benefices, what manner of men to commend unto
the work of the ministry, and to commit the charge of
souls unto. In the like care and love of God's people,
they should commend such men to this work and this
charge, as we have already spoken of, men willing to
do the work of the Lord, and which will faithfully care
for their matters over whom they are set. Otherwise,
to say the least, they 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 greater, because they commend unto a continual
charge, and Paul only sent Timothy to continue for a

Ver. 21,22.]

LECTURE XL.

173

season with the Philippians. But the speaking of
these things in this place is to little purpose, therefore
I briefly pass them over.

The third thing which I observed in these words
was, how behoveful it was for the Philippians to re-
ceive such a man, sent in such love, with all gladness,
and to make of such ; for therefore (no doubt) did the
apostle the rather commend him so as hath been said,
that so the rather they might receive him, and embrace
his doctrine the more gladly, and be the more careful
that he might not mislike anything amongst them when
he should come amongst them. And this may teach
you in what reverence you ought to have such men,
when they are set over vou in the Lord, even for the
word's sake which they preach unto you. They faith-
fully care for your matters, not for your worldly mat-
ters, either in respect of ycu or of themselves ; for they
seek not yours, but you ; but they faithfully care for
your spiritual matters, even for the salvation of your
souls ; in Christ his stead they beseech you, and ex-
hort you unto the things that belong unto your peace ;
the}' teach, they improve, they correct, they instruct
}'ou ; and all is, that your souls may be saved in the
day of Christ. Now they lead you forth beside the
waters of comfort, now they bring you to feed in green
pastures, now they call you back when ye are wander-
ing out of the way, now they lead you on along in the
way, now they wound and break the hairy scalp of him
that goeth on in his wickedness, now they heal the
bruised and afflicted soul, groaning under the weight
and burden of his sin. These are such of your mat-
ters as they care for, and these they faithfully care
for, if they be faithful ministers of Christ Jesus. In

what regard do ye think ye ought then to have them,
even for their 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 offerings
and sacrifices, as when his voice is obeyed '?' so I say
unto you, Have we as great pleasure in any outward
reverence that can be done unto our persons, as when
the word of the Lord which we preach unto you is
obeyed ? No, my brethren, that is not the thing which
we urge, albeit that also is by you to be regarded ; but
the principal mark which we shoot at is, that we i
not run iu vain, nor labour in vain amongst you, but
that we may bring you to the obedience of the faith.
We would have you to take heed unto the wholesum •
word of truth, which is able to make you wise uni >
salvation, and to esteem of it not as the word of n
but, as it is indeed, as the word of God; for howsu.
we be sinful and mortal men, of the same mould and
metal with yourselves, that bring you this treasure,
yet is it the word of life which we briug you. Oh lot
it dwell plentifully in you, that ye may abound iu all
knowledge and every good work, and love and honour
them which faithfully care for your matters.

LECTUEE XL.

For all seek their own, and not that which is Jesus Christ's. But ye know the proof of him, that as a son, dc.

Philip. II. 21, 22.

XT' OH all seek their own, &c. Touching the mean-
-B- 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 Home with him. What then ? Did all
the ministers of the gospel that were then with him,
Timothy only excepted, seek their own, and not that
which was Jesus Christ's ? No ; the apostle, I take
it, is not so to be understood, that he speake'li uni-
versally of all them, but because very many did so,
therefore he saith all seek their 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, and all the world is set on
mischief, because so many delight in wickedness.
And this manner of speech is not unusual in the
Scriptures. ' 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 corrupted their ways, not that all univer-
sally were such without exception. And not to in-
stance in more Scriptures, this we may often observe
in the Scriptures, that in reproofs of sin all are
accused if many have offended. When, therefore,
the apostle here saith, 'All seek their own,' etc, his
meaning is, that it was grown to be a very general
fault amongst those ministers of the gospel that were
with him, that very many of them sought their own,
&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 likely that the apostle
doth not here compare Timothy with those that had
fallen from the faith, and turned aside after the world,

174

AIRAY ON THE PHILIPPIANS.

[Chap. II.

world, but with those that did sincerely preach the
gospel of Christ, yet were further in love with the
world than they should have been. The 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, more than the glory of Christ Jesus. They
did not simply not seek that which was Jesus Christ's,
but they did not seek that so much as they did seek
their own. They looked more unto their own ease,
and pleasure, and profit, than they did unto those
things which might be for the glory of Christ Jesus,
and for the increase of his kingdom. For it is very
likely that the apostle had dealt with the rest to go
to Philippi, to see them, and to comfort them, and
to confirm them in the faith, and finding them 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 grievous fault in them that,
both by integrity of life 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 great 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 bring
others out of darkness into light, if _they shall turn
aside after the world, or prefer airything before the
doing of their heavenly Father's business, how great
and how grievous must needs their fault be ! And
yet, as grievous as the fault is, how faulty this way
have the priests of the most high God in the old
Testament, and the ministers of Christ Jesus in the
New, been at all times ? The sons of Eli, Hophni
and Phinehas, priests of the Lord, they so turned
aside after the love of their 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 Barnabas from Pam-
plrylia, 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, are there not many that
do more seek their own than that which is Jesus
Christ's ? How many are there that do withdraw
their shoulders from this burden as much and as often
as they can, and take as little pains in this work as
they can ? And do not these seek their own ease
more than that which is Jesus Christ's ? Again, how
many are there, whose minds being bewitched with
the love of the world, are so carefully occupied about
the things of this life, that they do not intend the
work of their ministry as they should ? And do not
these seek their own profit more than that which is
Jesus Christ's ? Again, how many are there that
preach themselves rather than Jesus Christ, seeking
rather their own praise than that which is of God,
and studying rather to speak unto the ear than unto
the heart ? And do not these seek their own credit
and praise rather than that which is of Jesus Christ ?
Again, how many are there which preach Christ rather
through strife and envy, than of good-will ; rather in
hope of preferment for their pains, than of desire to
gain them that hear them unto Christ ; rather for any
other respect almost, than in any zeal of the glory of
God ? And do not all these seek their own rather
than that which is Jesus Christ's ? Well, it is a
fault, and a grievous fault in the ministers of Christ
Jesus, in any respect to prefer 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 be a fault in them, hereby we are taught
what duty is requisite in the ministers of Christ Jesus,
namely, so to seek their own, as that first and 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 first 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 tioth adjure us
unto this dut}r, saying, ' I charge thee before God,
and before the Lord Jesus Christ,' &c. The work,
then, of our ministry is the thing that we have to
look unto; the thing wherein we must spend our
strength and our study, is to do our heavenly Father's
business, in begetting men unto the faith, and teach-
ing them the way that leadeth unto salvation and
life everlasting. We must not seek our own, but
that which is Jesus Christ's. Our Saviour, when
his mother Mary came and expostulated the matter
with him why he stayed behind them in Jerusalem,
1 Know ye not,' saith he, ' that I must go about my
Father's business '? ' Luke ii. 44. Whereby he plainly
teacheth us that the principal thing we are to regard
is the principal end of our being and calling. So
that this being our calling, and the thing whereunto
we are set apart, to preach the gospel of God, we are
by Christ his example to mind this above all things
else whatsoever.

What then ? Must a minister so wholly intend the
work of his 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 with the
tilings of this life ? No, not so ; he may, and ought
to, care for his family, otherwise he is worse 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 rule his own house
honestly, having children in obedience with all honesty;
for,' saith the apostle, ' if he cannot rule his own house,
how shall 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 have house and
family, wife and children, otherwise how should the
apostle say that the minister must be such a one as,
having children under obedience, can rule his own
house honestly ? The other is, that an honest and
godly care over his own house, and the things that
belong thereunto, is very requisite in the minister of
Christ Jesus. All care, then, and all seeking of his
own, all intermeddling with the things of this life, is
not simply forbid the minister of Christ, but such only
as doth withdraw him from that 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 implied, that they ought first and prin-
cipally to seek that which is Jesus Christ's, and then
that which is then; 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 ministry ; neither
in the work of their ministrv should then- eve 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 therewith.

The second thing which I note in these words, is
touching the time when the apostle noted this fault
in the ministers of Christ. It was a fault, and a
general fault then, in the time of the apostles, in that
golden age of the church, when they were immediately
called by Christ Jesus, and put apart to preach the
gospel of God, taught the ways of God most perfectly.
Then, even those ministers which had been taught and
instructed by the apostles themselves, those whom
the apostles ceased not to put them in mind of their
holy calling, and of the duties belonging thereunto,
even they sought their own more than that which was
Jesus Christ's. They looked some after their c
some after their profit, some after their pleasure, some
after their honour, more than after the high price of
their calling in Christ Jesus. Which note I do the
rather observe in particular, because of those that are
always complaining, as of all things in general, that
they were never worse, so of the ministry in particular,
that it was never worse than now it is. For as this
is the humour of verj^ mam-, always to mistake the
present state the most, and to commend former times,
though a great deal worse, yet a great deal more than
the times wherein they live ; so if once we come in
talk of the ministry, oh, ministers, never worse, never
more idle, never more covetous, never more ambitions
than now they are ! Yea, enter this discourse, and
ye shall have many will never want matter, but the
more they talk, the more they may of this argument.
And I wish we were able to stop their mouths when
they so willingly observe the general corruption in the
ministry in our days ; I wish we were able to say
truly that simply they speak an untruth. But I can-
not, neither is it my purpose to excuse the faults of
our 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
nowrmore idle; do they now seek their own case more
than ever they did ? Doth not the apostle in his day
note John Mark for this fault ? Acts xv. 38. Are
they now more covetous ; do they now seek their own
wealth more than ever they did '? Doth not the
apostle in his day note Demas for this fault ? 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
Diotrephes for this fault? 3 John 0. Oh, but if a
note were now taken of those that are faulty these
ways, not one, but very many, should be found faulty
each of these ways. As though because the apostle
noted no more, there were then no more. Xay, 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.

1/0

AIRAY ON THE PHILIPPIANS.

[Chap. II.

But tell me, ye that press this point so hard, that
ministers are now worse than ever they were, say the
most and the worst ye can, can ye say more or worse
than this, that all seek their own, and not that which
is Jesus Christ's ? And said not the apostle thus much
in his day, as here we see ? The apostle in his day
meant it not universally in all ; neither can ye say it
at this day universally of all, that all seek their own,
and not that which is Jesus Christ's. Nay, if we
shall speak uuto the point, that which the truth is
indeed, I am persuaded that never in any age the
number of faithful ministers was greater than our
age hath and doth afford ; never more that with less
self-respect, and more zeal to God's house, laboured
in the work of their ministry than now there do.
It may be that the graces of God's Holy Spirit were
poured down in greater measure and abundance upon
some in some times heretofore than now they are ; and
that the word hath been more powerful through a
greater operation of the Holy Spirit in the mouths of
some heretofore 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
Spirit, 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 in love,
and in every good work, than now they are. For if
we should look into all succeeding times after the time
of the apostles, especially if we should look into the
times since the mystery of iniquity began to work in
and under that man of sin, what else should we find
but idleness, and covetousness, and licentiousness, and
ambition, and what wickedness not ? He hath lifted
up himself on high, and ' hath exalted himself against
all that is called God, or that is worshipped, so that
he doth sit as God in the temple of God, 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 pleasure, and profit, as follows
thereupon ? So that if ever it were truly said of any
that they sought then* own, and not that which is
Jesus Christ's, then in my judgment may it as truly
be said of them as of any. Thus then ye see that it
is not the fault of our time alone, that now ministers
seek their own more than that which is Jesus Christ's;
but that even in the apostles' time it was so, as also
that how general soever the fault now be, yet is it not
more general than ever it was, but rather the number
of them that seek that which is Jesus Christ's more
than their own, is now greater than ever it was. Take
heed therefore, men and brethren, lest at any time ye
be deceived. The ministers of Christ they 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 their faults, and he is the best that hath the
fewest. And howsoever they tell you that ministers
are now worse than ever they were, believe them not ;
for if the worst be said that can be, there cannot be
worse than this, that all seek their own, and not that
which is Jesus Christ's ; and thus much said the
apostle in his time.

The third and last thing which I note from these
words is, that howsoever properly, and in the mean-
ing of the apostle, these words in this place be only
affirmed of the ministers of Christ Jesus, yet may they
truly be affirmed, even of all men in general, that all
men for the most part do seek their own more than that
which is Jesus Christ's, first looking unto the things
of this life, and then afterwards unto the things that
belong unto their peace in Christ Jesus. This is a
point which needs not long to be stood upon, being so
plain a truth in our own experience, that which way
soever we cast our eyes, unto high or low, rich or poor,
it cannot be denied. For look into the delights and
desires of men, and see what it is that they principally
hunt and seek after. Are there not many that are so
ambitious that they seek by all means possible to be
great, and to be had in honour of all men ? And yet
how many of them, 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. Ixxv. 5, 6, do first
seek the Lord and his strength, and do first honour
him, that so he may honour them before all people ?
Nay, every plot is sooner and oftener cast than this,
and this comes seldom or never within their thoughts,
or if it do, yet this is too slow a course for them ;
God must give them leave to clirnb up another way,
and then when they are where they would be, they
will serve him perhaps when they think of him.
Again, are there not many that are so covetous, that
they seek by all means to be rich, and to be lords (if it
were possible) of the whole earth ? And jet how many
of them, remembering that the Lord maketh poor and
maketh rich, do first seek the Lord, so to become
rich by him ? Nay, if fraud, oppression, usury, or
the like, will make them rich, they will not wait upon
the Lord, but thus they will become rich. Yea, but
these, and such like, as seek and delight only in plea-
sures, and idleness, and riches, and honour, and the
like, they seek these things altogether, they seek not
the Lord at all, neither is God in all their thoughts ; but
thou seekest the Lord, and delightest in his law. And
so do many which yet seek their own more than that
which is Jesus Christ's. Wilt thou, then, see whether
thine own things or the things of Christ Jesus be
more sought of thee, whether in some things thou
prefer not thyself before thy Christ and his will ? Ask
thine own heart, and see whether if thy God should

Veil 22-24.]

LECTURE XLI.

177

bid thee do as Zacclieus did, Luke xix. 8, give half of
thy goods to the poor, and if thou hast taken from any
man by forged cavillation, to restore him fourfold,
whether (I say) it would not grieve thee so to do. See
whether if 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, and come and follow me ;'
whether (I say) thou couldst be content to do so.
See whether in thy care for thy health, for thy wealth,
for thy life, &c, thy first and chief care therein be
that thereby thy God may be glorified. See (I say)
and look into these and the like things with a straight
eye, and this shall be a good rule for thee to know
whether thou seek thine own more than Jesus Christ's.
And howsoever you shall find yourselves in the exami-
nation of these things guilty or guiltless, this you
know, that Christian duty require th this of us, that
first and principally we should seek the glory of God,
and the things that belong unto our peace, and then
afterwards the things that belong unto this life. We
are careful for many things, what to eat, what to drink,

wherewith to be clothed, how to live and pay every
man his own, how to provide for our wives ami our
children, how to maintain our state and calling, &c,
and so we may, and so we ought to have a godly 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 we 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 he will care for us. Above all things we
must submit ourselves unto his will, and walk after
his law, and whatsoever things are needful and meet
for us he will minister unto us. Let every man there-
fore so seek his own things, that first and principally
he seek the things of God ; let him so mind earthly
things, that his affections be principally set on the
things that are above ; let him so regard his body,
that he principally look unto his soul.

LECTUBE XLI.

But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. — Philip. II. 22-24.

~VTOW the apostle in these words, to clear Timothy
±\ of that fault wherewith very many of the rest
were tainted, that he sought not his own more than
that which was Jesus Christ's, he asketh no other or
better proof thereof, 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, know the proof of him, &c.
As if the apostle should have said, The rest that are
with me, at least very many of them, seek their own
more than that which is Jesus Christ's ; but for
Timothy, yourselves will serve to clear him of this
fault ; ye know upon that knowledge and proof which
ye have of him, that he is another kind of man, that
he hath served with me, even as a son with his father.
"Whom ? Christ Jesus. Wherein ? In the gospel ;
that is, in the preaching of the gospel, his 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 Pkilippians, was a man of whom they
had had proof and experience before, and whose faith-

fulness in the work of his ministry was so well known
unto them, that the}7 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 enlarging of
his commendation ; they knew that as a son with 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 faith&il and careful walking
in the works of their calling, to approve themselves,
not only before the Lord, but also before men, to be
the faithful servants of Christ Jesus. Yea, but here is
all the skill to do so, or rather it seemeth a thing 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. -1, ' we
so speak, not as they that please men, but God which
trieth our hearts.' How is it, then, possible for us to
approve ourselves, both before God and before men ?
True, it is a matter of no small difficulty. If we cry,
Peace, peace, all is well ; if we sew cushions under
their elbows, and speak fair and smoothing words ; if
we suffer them to take their fill of pleasure, and to
wallow in their wickedness, and either say nought unto
them, or run with them : haply we may please men,
but doubtless we shall not please God. Again, if we
crv aloud, and lift up our voices like trumpets, and

178

AIRAY ON THE PHILIPPIANS.

[Chap. II.

tell the house of Jacob their sins, and the house of
Israel their trangressions ; if we rouse them out of that
dead sleep of sin whereinto they are fallen, and lay the
axe to the root of sin, to cut it up by the roots ; if we
pour vinegar into such wounds as 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 our-
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 ? What then ? Are
we to strive unto an impossibility ? Not so neither ;
but this being out of doubt, that we ought to approve
ourselves before the Lord, whose ministers we are,
and whose name we bear before our people, we ought
likewise so faithfully and carefully to walk in our call-
ing before men, as that unto their consciences we may
give certain proofs that we are the servants of Jesus
Christ. We cannot always so approve ourselves unto
men, as that what we say or do shall please them,
neither do we or 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 instruct, or
exhort, or rebuke, our care and endeavour therein is
to approve ourselves unto him whose ministers we
are, and that we may be found faithful among you.

Now, as we ought thus to approve ourselves unto
you, and by our faithful walking in our calling to give
such proof of ourselves unto you that ye may know
that indeed we serve the Lord in the gospel, so again
ought ye to take heed of approving any who gives not
plain proof that he serves the Lord in the gospel.
They whom ye must approve, must be such as seek, not
yours, but you ; such as first seek that which is the Lord
Jesus Christ's, and then that which is their own ; such
as ye know by your own proof that they serve their
Lord Jesus Christ in preaching of his gospel, and not
themselves or any else whomsoever. For from their
lips ye shall receive knowledge and instruction, and
by their mouth ye shall be taught in the ways of the
Lord, and in the works of his commandments ; for
they, serving the Lord Jesus from their hearts purely,
out of the abundance of their hearts indite good mat-
ters, and their tongue is as the pen of a ready writer.
Now, whether all of this congregation approve such,
and none but such, yourselves can better tell 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 serve 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. hi. 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 foolish hearts, that ye should not hearken
and obey the holy word of life, which only is able to
make you wise unto salvation through the faith which
is in Christ Jesus. For how else cometh it to pass
that some do so seldom present themselves in the holy
place where they might hear the things that" belong
unto their peace ? And how else cometh it to pass
that some, when the preacher begins, make an end of
their devotion, and leaving the house of God, go to
their own houses ? Have they any exception against
us ? Do we teach for doctrines men's precepts ? Do
we handle the word deceitfully ? Do we keep back
any of God's counsel ? Nay, in all these things, as
in the whole work of our 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 truth is, they are not able to try the
spirits whether the}" are of God, and therefore they
approve them which prophesy lies unto them out of their
own brain. But ye, beloved, learn to know and approve
him who gives plain proof that he serves the Lord in the
gospel, in the sincere and faithful preaching thereof.

Yea, but ye will say unto me, We would gladly 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 irith him in the gospel;
wherein he giveth him this testimony, that he did
sincerely teach Christ Jesus, preaching no other gospel
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, Mho 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, ye know,

Ver. 22-24.]

LECTURE XLI.

179

unto the great commendation of the men of Berea,
that they searched the Scriptures daily, and sought
whether the things which they heard of Paul and Silas
were so, 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. Whence 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 Demas, 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 w7orks of their
calling, if in all holiness of example they walk before
them as fathers before their children, if, as fathers,
they have begotten them in the faith, then surely
ought the younger ministers to honour and to 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 requireth the urging of it. A
son will not easily get himself up to the top of an

hill, thence to glance at such things as may turn to
his father's shame, much less thence to cast dung in
his face, and purposely to speak such things as justly
may grieve him ; 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 he should serve the Lord with him
in the gospel, as a son with the father.

Again, young Timothy used himself towards aged
Paul as a son towards his father. A good lesson for
those of younger years, to teach them in what regard
they ought to have their elders and their betters ;
they ought to honour and to reverence them, and to
perform other duties unto them, in some sort as to
their fathers. For so we see the Scripture would
have them accounted as fathers, as where the admo-
nition is, ' Piebuke 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. xix. 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 unto him that reverenceth not the
person of the old man, that either he shall not come
unto the honour of old age, or else his old age shall
be without honour.

But an especial thing, which all of us hence should
learn is, how we should walk in respect of them that
have begot us in the faith of Christ Jesus. As Timothy
regarded Paul, who had begot him in the faith, so
must we regard those that have begot us in the faith ;
even as a son carrieth himself towards his father, so
should we carry ourselves towards them ; and there-
fore are they 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 my bonds ;'
where he calleth Onesimus his son. In the epistle
to the Corinthians : 1 Cor. iv. 15, ' Though ye have,'
saith 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 he,
' of whom I travail in 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 sons,

180

AIRAY ON THE PHILIPPIANS.

[Chap. IT.

but to note unto us that we have our life in Christ
Jesus through their ministry, and so to put us in
mind of that duty which we owe unto them in respect
of our regeneration and new birth by the immortal seed
of God his word through their ministry ? Look, then,
what honour is due by children unto their parents,
whether it be reverence, or obedience, or mainte-
nance, or whatsoever else it be, the same we must
account due by us unto our spiritual fathers in Christ
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, and submityourselves unto them; 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. xxx. 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,' &c. ; 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 shortly,
that is, as soon as he should know whether he should
be delivered from his bonds by Nero, which he hoped
should be shortly. And the cause why he sent him
not presently with Epaphroditus, was because as yet
he knew not certainly how his matters would go ; and
he was very desirous that at his, Timotheus'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 : —

And 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 his great care that they might grow
strong in the faith, and abound in every good work
unto the glory of God the Father. And this care
ought also to be in the ministers of Christ Jesus
towards their people, as also I have heretofore ob-
served ; only here remaineth 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, had like to have died with him. 2. I
answer, that whether he were deceived of his hope and
confidence or no, I cannot certainly tell, because it
appeareth not by the Scriptures ; but very well it
might be that both he sent Timothy unto them, and
that himself came afterwards unto them. For this
we must know, that he was twice imprisoned at Rome
by Nero : first, he was cast into prison in the third

Ver. 25, 26.]

LECTURE XLII.

181

year of Nero, and delivered in the fifth ; again, he was
cast into prison in the twelfth year of Nero, and was
put to death in the thirteenth of his reign. Writing,
therefore, this his epistle in his first imprisonment, it
might very well be, that in 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 (* sT&/<5a),'maketh it very probable that both
he sent and went thither, being a word which signi-

fied an assured confidence, and is seldom or never
used but when the thing followeth, which thus is
trusted. Howsoever he went, or went not, it is no
matter of our faith, or whereabout we need to be
troubled ; this is sure, he trusted in the Lord to come
unto them, and to see them, that so they might be
comforted one in another, and that he might confirm
and strengthen them in the faith. And let this be
spoken touching his second promise.

LECTURE XLII.

But I supposed it necessary to send my brother Epaphroditus unto you, my companion in laborer, and fellow-soldier,

d-c— Philip. II. 25, 2G.

7&UT I supposed it necessary. In this last part of
-*-* this chapter, which concerneth Epaphroditus,
the apostle, 1, signifieth his present sending of Epa-
phroditus back again unto them ; 2, he setteth clown
the causes why he sent him now presently, and stayed
him not till either Timothy or himself should come
unto them, or till he should certainly know how his
matters would go, whether he should be delivered out
of prison or no ; lastly, he prayeth them to receive
him with gladness, and to make much of him, and
such as he is. Touching Epaphroditus, it appeareth
that he was the minister of the church at Philippi ;
one that so laboured in the work of his ministry, as
that he approved himself very well, both unto the
apostle and unto the whole church at Philippi. When
the Philippians had heard that Paul was taken pri-
soner at Rome, they sent this their minister Epaphro-
ditus to see him, and to carry him some relief from
them, and there to abide with him, as it may seem,
during his imprisonment, and to minister unto him
such things as he needed ; which trust of the church
and duty unto Paul, whilst he faithfully and painfully
discharged, he fell into a very great and grievous sick-
ness, so that he was very near unto death, even at
death's door, as we say. Yet such was the Lord his
mercy towards him, neither towards him only, but
likewise towards Paul, whom his sickness had very
much affected, that he restored him unto health again.
But when he heard that the Philippians had heard of
his sickness, he grew full of heaviness, fearing lest
these two things, both Paul's bonds and his sickness,
should brine too much grief and sorrow unto the
church. Being, therefore, desirous to return unto
them, and again being very loath, and haply not well
daring to go and leave Paul in prison, he was mar-
vellously perplexed what to do, and grew full of sad-
ness and heaviness ; which when the apostle perceived,
and understood that the Philippians were much moved
at his sickness, he thought it necessary, both for his
and their comfort, to send him presently unto them,
as here he saith, ' I supposed it necessary,' &e. And
this may serve for a general view of these words.

Now, for a more particular view of these words, see
how the apostle, lest the Philippians should suspect that
Epaphroditus had some way not approved himself
unto him, because he sent him back before such time
as he knew certainly how things would go with him,
see, I say, what great titles he honoureth him withal,
thereby to witness unto them what account he made
of him, and of his service whiles he was with him.
1. He calleth him his brother, to wit, in Christ, be-
gotten in one faith by one gospel unto one God, which
is above all, and through all, and in us all. 2. He
calleth him his companion in labour, as in divers
places he doth divers others who laboured with him
in the preaching of the gospel of Christ Jesus, and in
the building up of his bod}'. 3. He calleth him his
fellow- soldier, as also he doth Archippus, in the
Epistle to Philemon, one that fought against spiritual
wickedness, as he did, and did not only preach as he
did, but also suffered troubles and endured manifold
temptations as he did. 4. He calleth him their
messenger, whom the whole church at Philippi sent
unto him to visit him at Rome, where he lay in pri-
son, for so the word apostle here used in the original is
very well translated in our English Bibles. Lastly,
he saith of him that he was one that ministered unto
him such things as he wanted, which, I think, he
saith both in respect of that relief which he brought
unto Paul from the Philippians, and likewise in respect
of that great use which he had of him all the while
he was with him. Thus, then, ye see how the apostle,
thinking it necessary to send Epaphroditus home unto
them, for such causes as afterwards he mentioneth,
sendeth him loaden with commendations, lest haply
they should judge of him, at his return unto them, in
any respect otherwise than were meet. Now, let us
see what notes and observations we may gather hence
for our use.

1. In the sending of Epaphroditus at this time
unto the Philippians, I note the singular great care of
the apostle over those whom he had begotten in the
faith of Christ Jesus. He was now in prison, he
knew not certainlv when, or whether he should be

182

AIRAY ON THE PHILIPPIANS.

[Chap. IT.

delivered out of prison or no ; and besides this, it
seems that there were very few of the rest that were
with him, save he only and Timothy, in whom the
apostle did or could take any great comfort. For, as
we heard a little before, all the rest that were with
him, surely very many of them, sought their own,
their own ease, their own pleasure, their own profit,
their own honour, &c, not that which was Jesus
Christ's, not that so much as they sought their own
ease, or honour, or pleasure, or profit, or the like.
Though, therefore, both Epaphroditus were desirous
to go to them and they likewise desirous to see him,
yet a man would have thought here had been suffi-
cient matter of excuse, especially unto them who
owed unto him, not their minister alone, but them-
selves also. Yet such was his love towards them,
and such was his care of their comfort, that he pre-
ferred that before his own necessity, more regarding
their good than his own need.

Now, what should this teach us ? Surely it should
teach even all the ministers of Christ Jesus this lesson,
so to tender their good and their comfort in Christ
Jesus over whom the Lord hath made them overseers,
as that they should more regard the things that be-
long unto their peace than the things that belong unto
their own estate. Yea though they should be offered
up upon the sacrifice of their faith, that is, though
they should give up their lives for an offering unto
the Lord for the confirmation and strengthening of
their faith, yet should they therein even be glad and
rejoice, so that they should not love their lives unto
the death, if so their death might be for a saving
health unto their people. To urge the necessity of
this duty, or to complain of the neglect of this duty,
though our times require it, yet this place is not so
fit for it. And besides, everywhere almost our people
can tell us of our duty, and can open their mouths
wide to complain of our negligence in our duty. But
if our care must be such for you, that we must care
more for you than for ourselves, what do ye think
should again be your care ? Surely ye should, as
new-bom babes, desire the sincere milk of God's word,
your care should be, by our ministry, to grow up in
the knowledge of his will, and in all obedience there-
unto, and this ye should more care for than for all the
things of this life whatsoever. Yet, care we never so
much for your saving health, labour we never so much
to breed the love of God, and of his word, in you, so
to gain you unto Christ : though we be altogether
careless of our own matters, and only careful that ye
may know Christ and him crucified, what sense or
feeling of religion, what love of God or godliness, what
longing or thirsting after the holy word of life, which
is only able to make you wise unto salvation through
faith in Christ Jesus, do we beget and engender in
you ? Kay, every petty excuse shall serve for good
enough to keep you from coming unto the courts of
God's house, and presenting yourselves in the holy

place, where ye might hear the things that belong
unto your peace. Some are too old to be taught even
in the ways of God, though they know them not at
all ; and some are so young that they may learn all be-
times, so much as will serve their turn ; some have
such business that they cannot come; some are so
froward and obstinate that they will not come ; some
are so idle that they list not to come ; some can do
as much good at home as if they came ; and some
would come oftener than they do if they might have
another preacher than they have. Thus this and
that, and I know not what, stays us too, too much
from washing ourselves in those waters whereby we
might be cleansed from all leprosy of sin, and plainly
shew that we care not for the things that belong unto
our peace. Nay, where is there greater opposition in
the people against their minister, and some things
that they teach, than where the minister is most pain-
ful and careful that he may present his people holy
unto the Lord ? And will ye know whence it is that
so little care of growing up in the knowledge of God's
will, and of walking in the ways of his command-
ments, is in the people, notwithstanding the never so
great carefulness in the minister of Jesus Christ ?
1 Cor. iii. G, 7, ' Paul may plant, and Apollos may
water,' but unless ' God do give the increase,' Paul's
planting and Apollos's watering are not any thing, to
no purpose at all. Semblably the ministers of Christ
Jesus may, like good watchmen, stand upon their
watch, and give warning from the Lord ; they may
labour in all good conscience and with all carefulness
to stir up their people unto a godly care of walking
soberly, and righteously, and godly, in this present
world ; but unless God do stir up this care in them
by the power of his Holy Spirit, the minister spendeth
his strength in vain, and for nothing, in respect of
them. Hence, then, it is that there is so little care
of growing up in the knowledge of God's will, and in
all obedience thereunto, even because the people's
hearts are not so softened and mollified by God's Holy
Spirit that they should take care of the things that
belong unto their peace, but lying still in the hardness
of their hearts, they only mind earthly things, and set
not their affections on the things that are above.
Examine therefore yourselves, men and brethren, and
see whether there be in you that care to grow up, by
the ministry of the word, in all holiness and righteous-
ness, which you persuade yourselves ought to be in
the minister of Christ, that so ye may grow up. For
if I should at large have discoursed of that care which
ought to be in the minister towards you, which I only
touched, I doubt not but ye would have easily assented
thereunto ; nay, ye think ye can discourse, at least ye
will take upon you to discourse, largely enough of that
point yourselves. See, then, whether there be in yon
such an ardent and an inflamed desire to grow up by
the ministry of the word, as ye think there should be
in the minister that ye may be profited by his minis-

Ver. 25, 26.]

LECTURE XLII.

183

try. If ye feel no such care and desire in you, it is
because the Lord hath not as yet, by his powerful
Spirit, wrought this holy care and desire in you.
Strive, therefore, by prayer unto the Lord, for the
grace of his Holy Spirit, whereby ye may be stirred up
unto this care and desire, and frequent, with all dili-
gence, places of holy and religious exercises, that so
that weak and languishing desire which is in you, by
the power of God's Spirit working with the word, may
be raised and increased. As for you whose hearts
the Lord hath inflamed with a godly care and desire
that ye may grow up in all knowledge of God's will,
and in all ohedience thereunto, follow on hard toward
the mark for the prize of the high calling of God in
Christ Jesus ; go on, from grace to grace, from
strength to strength ; and this I pray, as our apostle
doth in the former chapter, Philip, i. 9-11, ' that your
love may abound yet more and more in knowledge,
and in all judgment,' &c. In a word, let those that
are the ministers of Christ, and disposers of God's
secrets, so tender their good over whom the Lord hath
made them overseers, that they more regard the things
that belong unto their peace, than the things that be-
long unto their own estate. And again, ye that hear
the law of the Lord at their mouths, and are taught
in the ways of your God by their ministry, so care to
grow up by their ministry in the knowledge of God's
will, and in all obedience thereunto, that ye care more
for that than for all things else of this life whatsoever.
And let this serve for our first note.

2. In this great commendation of Epaphroditus,
and in these many titles wherewith the apostle
honoureth him, I note the apostle his great modesty
towards those that were called to be ministers of
Christ Jesus, and walked with a straight foot unto the
work of their ministration. Paul had many and most
excellent prerogatives above him, yet doth he call him
his brother in Christ, Paul was called immediately
by Christ Jesus himself to be an apostle, and put
apart by him to preach the'gospel of God, and filled
with gifts and graces above others to that purpose,
and laboured more abundantly in preaching of the
gospel of Christ than the rest; yet doth he call Epa-
phroditus his companion in labour, and in preaching
of Christ his gospel. Paul was in stripes, in prison,
in perils, in persecutions, and in death, more plenti-
ful and more often than the rest of the apostles, yet
doth he call Epaphroditus his fellow- soldier, and one
that fought against spiritual wickednesses, and suffered
many troubles, and endured manifold temptations as
he did. In one word, he was every way far and in-
comparably above him, yet doth he make him one, as
it were, and almost equal with himself, and highly
honour the gifts and graces of God's Holy Spirit in
him, neither doth he account it any disparagement
unto himself to do so.

Now, what should this teach us ? Surely this should
be a lesson unto all in general whom the Lord hath

any wa}' advanced above their brethren, not to despise
the meanest of their brethren ; and, in particular,
unto those of greater places in the ministry, that they
should not extenuate and lessen the gifts and graces of
God's Spirit in their inferior brethren, but that they
should honour and much esteem of whatsoever good
graces in them. First, therefore, in general, it is the
rule of the apostle ' that no man should despise
another, hut that every man should make himself
equal unto them of the lowest degree,' the high unto
the low, the rich unto the poor, the wise and man of
understanding unto the simple and ignorant. ' For
what hast thou, 0 man, that thou hast not re-
ceived ? ' Is thine'honour and promotion great ? ' Pro-
motion cometh neither from the east, nor from the west,
nor yet from the south, but it is the Lord that putteth
down one and setteth up another,' Ps. lxxv. 7, 8. Art
thou increased in wealth and riches '? ' The Lord mak-
eth poor and maketh rich,' 1 Sam. ii. 7 ; prosperity and
adversity, life and death, poverty and riches, even all
these come of the Lord. Hast thou more wisdom,
and knowledge, and understanding than others of thy
brethren ? ' The Lord only hath put wisdom in thy
reins, the Lord only hath given thine heart under-
standing,' Job xxxviii. 38. Not to instance in more
particulars, that of James, in general, is most true,
chap. i. 17, ' Every good giving and every perfect gift
is from above, and cometh down from the Father of
lights, with whom is no variableness, neither shadow-
ing by turning.' Now, wherefore hath he made thee
great and mighty '? that thou mightest tyrannise over
and oppress thy brother ? YYherefor3 hath he made
thee rich and wealthy ? that thou mightest grind the
faces of the poor, and lift up thyself in pride above
them ? Wherefore hath he made thee wise, and of an
understanding heart ? that thou mightest disdain and
laugh at the simplicity and rudeness of thine inferior
brother ? Nay, whatsoever blessing it is that thou
hast, it is conferred upon thee for the honour and
glory of thy God, and for the good and comfort of thy
brother. ' Ye shall have the poor always with you,'
saith our Saviour Christ, Mat. xxvi. 11 ; and in
Deuteronomy the Lord saith, chap. xv. 11, ' there
shall be ever some poor in the land ; therefore, saith
the Lord, thou shalt open thine hand unto thy
brother, to thy needy, and to thy poor in the land.'
It is, then, that thou mayest do good unto thy poor
brother, that God hath made thee rich and wealthy ;
it is that thou mayest instruct, and that thou mayest
advise thy brother in what he standeth in need of thee,
that he hath made thee wise and learned ; it is that
thou mayest strengthen and lift thy poor brother out
of the mire, that God hath made thee great and
mighty. I wish our great and mighty men of the
world* that still climb and never thiuk themselves
high enough ; I wish our rich and wealthy worldlings,
that make no end of gathering riches and increasing
their substance ; I wish our wise and great learned

184

AIRAY ON THE PHILIPP1AXS.

[Chap. II

men, whose knowledge puffeth them up more than is
meet, would consider these things, and lay them up
in their hearts and practise them in their lives.
But do they not rather glory in these things, as
though they had not received them, or at least knew
not for what end they had received them ? When
they are become as great as Hainan, do they not
prove like unto Haman, even such as think of no-
thing but of oppressing, and undoing, and murdering
the people of God ? When they are become as rich
as Nabal, do they not prove as churlish and as ill-
conditioned as Nabal, even such as will part with
nothing for the relieving of the necessities of the poor
saints of God ? When they are become as wise as
Ahithophel, do they not prove like unto Ahithophel,
even such as use their wisdom and counsel unto the
utter ruin of God's children, and desolation of his in-
heritance ? The world seeth, and let the world judge
whether it be so or no. As for us, men and brethren,
let us know that ' the wise man is not to glory in his
wisdom, nor the strong man in his strength, nor the
rich man in his riches ; but he that rejoiceth is to re-
joice in the Lord,' who giveth him wisdom, and
honour, and strength, and riches, and all things plen-
teously. Neither is he for these things, or any things
of like sort, to advance himself above his brethren, as
though he were the man unto whom all men should

bow, and on whom all men's eyes should be set ; but
he is so to use these things to God's glory, and to the
good and comfort of his brethren, and to make him-
self equal unto them of the lowest degree. This, I
say, let us know, and let our knowledge break forth
into all holy practice, that so we may live without
pride, and disdain, and contempt one of another, sub-
mitting yourselves one unto another, every man
esteeming other better than himself, and communicat-
ing the things wherewithal God hath blessed us,
whether wisdom, or knowledge, or riches, or what else
soever, to the good one of another, with all cheerful-
ness, and in all singleness of heart. And let this be
spoken touching that which in general all men who
are any way advanced above their brethren may
learn from this great mildness of the apostle, in
equalling Epaphroditus almost with himself, and
magnifying the gifts and graces of God's Spirit in

him, nothwithstanding that he was far inferior unto
the apostle.

2. From this same example they in particular th at
are of greater places in the ministry may learn a good
lesson, which is not to extenuate and lessen the gifts
and graces of God's Spirit in their inferior brethren,
but to honour and esteem whatsoever graces of God
in them, though far meaner than those in themselves.
For are they not worthily reproved, v/hich say, as it
is in Isaiah, chap, lxv. 5, ' Stand apart, come not near
to me ; for I am holier than thou' ? And are they not
as worthily to be reproved, who, because of their places
and gifts above their brethren, carry themselves in-
solently towards their brethren, and instead of counte-
nancing and gracing them, do vilify and disgrace them,
notwithstanding the good gifts and graces of God in
them ? Who greater in the church than Paul was ?
and whose gifts greater than wrere his ? If he, then, so
countenanced those who were his inferiors much in the
ministry that he called them his brethren, his com-
panions in labour, his fellow-soldiers, if he, for such
gifts and graces of God's Spirit as he saw in them,
though far inferior unto his own, yet loved and
honoured them for them, why should it not be thought
a thing most beseeming them who are of eminent gifts
and place in the church herein to follow the holy ex-
ample of the blessed apostle ? Why should not they
use those that are their inferiors in the ministry as
their brethren, as their companions in labour, as their
fellow-soldiers ? Why should not they grace, and en-
courage, and stir up God's graces in their inferiors ?
Humbleness, and meekness, and brotherly kindness
much beseemeth all the children of God one towards
another, but most of all the ministers of Christ Jesus,
one towards another. And if, in whomsoever they be,
the gifts and graces of God are by all men to be
acknowledged and to be honoured, then surely espe-
cially in the ministers, by them that are ministers of
Jesus Christ with them, howsoever in place they be
above them. This point might be much enlarged,
and what the practice is might be observed, and most
worthily reproved, if this place were as fit for the urging
as the time requireth the urging of this point. But my
especial desire and purpose is in this place to insist and
stand upon such things as may be most for your use.

LECTUEE XLIII.

For he longed after all you, and was full of heaviness, because ye heard that he had been sick. — Philip. II. 2G.

IT remaineth now that we proceed unto the causes
why the apostle sent Epaphroditus now presently
unto the Philippians, if first we shall observe one or
two notes, from one or two of those titles wherewithal
the apostle honoureth him in the 25th verse.

Amongst those titles wherewithal the apostle honour-
eth Epaphroditus, ye see how he calleth him his ' com-

panion in labour.' In labour ? In what labour '? In
the preaching of the gospel of Christ Jesus, and in the
building up of his body by the work of his ministiy.
What then ? Is preaching of the gospel of God such
a labour ? Is the work of the ininistr}', and the teach-
ing of the people in the ways of God, such a matter
that it is to be counted or called a labour ? Surely

Ver. 26.]

LECTURE XLI1I.

185

no; in many men's account it is not. An easy matter,
and no labour at all, for a minister to speak an hour
unto his people. What pains can this take him ?
What toil can be in this 'work ? No more but turn
the cock, and the water gushes out. He is either
worth little, or else too, too dainty, that will not come
at every call unto the people to preach to them. Thus
many account this work little or no labour. Well, is
running in a race where there is striving for the mas-
tery, or for the winning of the price, or of the crown
that they run for, is this any labour ? They in those
countries where this running is much used can tell
that it is a labour. And how often doth the Holy
Ghost compare the work of the ministry unto this
running in a race ! To go no farther for proof, we
heard and spake of this comparison in the 10th verse
of this chapter, where the apostle exhorted them unto
their duties both towards God and men, 'that he might
rejoice in the day of Christ, that he had not run in
vain, nor laboured in vain.' That he had not run nor
laboured in vain : what is that ? That is, that his
preaching amongst them had not been in vain unto
them. Again, is the work of the husbandman, whose
work hath [no] end, but is continually either dunging,
or tilling, or reaping, or gathering in the fruits of his
ground, or hedging, or ditching, or the like, is this any
labour ? The husbandman knoweth, and we can easily
imagine that it is a labour. And doth not the Holy
Ghost sometimes call the ministers of the gospel God's
husbandmen, and you that hear, God's husbandry,
and oftentimes compare them unto husbandmen ?
' We together,' saith the apostle, 1 Cor. hi. 9, ' are as
God's labourers, and ye are God's husbandry, and
God's building ;' where it appeareth b}r the antithesis
between the minister and the people, that the minister
is called God's labourer, tbat is, God's husbandman,
even as the people are called God's husbandry. And
in the latter epistle to Timothy, 2 Tim. ii. G, the
minister is plainly compared unto an husbandman,
whose portion it is to labour before he receive the
fruits. Again, is the work wherein men, through pain-
fulness and earnestness, do even weary themselves, is
it any labour ? If any be, then certainly that is. And
doth not the Holy Ghost so speak of the minister's
work as of a work wherein they even weary themselves
with hard labour '? ' We beseech you,' saith the apostle,
1 Thes. v. 12, ' that }Te know them which labour
among jtou (rcvg ■/.oxiZuras), and are over you in the
Lord ;' which labour, that is, which painfully and
earnestly labour amongst you till they be weary. But
what need more proofs for this point ? The minister
that will speak plainly to the understanding of his
people, that will speak soundly unto the heart of his
people, that will speak in the evidence of the Spirit
unto his people, that cares what and to what purpose
he speak unto his people, must certainly labour both
for speaking plainly and soundly, and in the evidence
of the Spirit, and for speaking to good purpose. Nay,

what part is there of his ministry which is not full of
labour ? To pluck up, to root out, to throw down, to
build, and to plant, all works of the minister, Jer. i.,
all great works, and all works full of labour. So that
whatsoever account men make of the work of the
ministry, and of the preaching of the gospel of Christ
Jesus, it is a work full of labour, no less painful to the
mind than is the work of the husbandman or artificer
to the body, and consequently the apostle well called
Epaphroditus his companion in labour, even in a pain-
ful labour, in preaching the gospel of Christ Jesus.

This should teach the people over whom the Lord
hath made them overseers, willingly to yield unto them
whatsoever duty by the law of God or man belongeth
unto them, whether it be of maintenance for their live-
lihood or of reverence unto their persons. And, first,
for their maintenance, it is the apostle his disputation
in the former to the Corinthians, 1 Cor. ix. 11, that
those which sow unto others spiritual things, should
reap their carnal things : ' If we have sown unto you
spiritual things,' saith the apostle, ' is it a great thing
if we reap your carnal things ? Do ye not know, that
they which minister about the holy things eat of the
things of the temple ? and they which wait at the
altar are partakers with the altar?' ' So also,' saith
the apostle by way of application, ver. 11, ' hath the
Lord ordained, that they which preach the gospel
should live of the gospel.' For as the apostle had
said before, ver. 7, ' Who goeth a warfare any time
at his own cost? or who planteth a vineyard, aud
eateth not of the fruit thereof? or who feedeth a
flock, and eateth not of the milk of the flock ? ' as if
he should have said, No man doth so. The reason
whereof he bringeth out of the law of Moses : ' For it is
written (saith he) in the law of Moses, Thou shalt not
muzzle the mouth of the ox that treadeth out the corn ;'
in which whole disputation, that being presupposed and
taken as granted which I have proved, namely, that
the work of the ministry is no idle speculation, but a
painful and hard labour, ye see how the apostle in-
ferreth thereupon, as I now do, being taught by him,
that seeing the ministers of the gospel do labour and
watch for our souls as they that must give account
unto God for them, therefore we should give unto
them that portion which is due unto them for their
maintenance, and this we should do with all cheerful-
ness, as unto the Lord. Now, how this duty towards
them is everywhere almost neglected, they that live
abroad see and know too well ; for so it is, that every
little is now too much for the minister. If he may
have some reasonable portion of that whole which is
due unto him, it is thought that he is very well used ;
if anything of his due may be concealed and kept from
him, it is thought to be very well saved, and better so
saved than ill spent ; for so commonly they account of
that which they give unto the minister, albeit it be not
theirs, but his, which they give. Far otherwise, then,
it was in the times of greatest ignorance and blindest

186

AIRAY OX THE PHILIPPIANS.

[Chap. II.

superstition, for then they thought the}7 could not give
enough unto their massing priest, and now they think
they cannot pull enough away from the teaching
minister; then they thought every penny better be-
stowed than other upon their confessor, now they
think every penny worse bestowed than another upon
their pastor. But it is no new thing to see blind
devotion sometimes to carry men further than doth
sound and sincere religion. How ready were the
people of Israel to pluck off the golden earrings from
their ears to give them unto Aaron to make a molten
calf withal ! Exod. xxxii. 3. How liberal was Micah
unto the Levite, to get him to stay with him, to be
unto him a father and a priest ! Judges xvii. 10.
And so it falleth out very often, that in time of dark-
ness and ignorance men are more inflamed towards
the church and pastors thereof, with a blind zeal, than
with a true zeal in the clear light of the gospel. Well,
let us know that we are to give unto them that labour
amongst us, and watch over our souls, that which is
due unto them, whether it be of maintenance for their
livelihood, or of reverence unto their persons. And
for conclusion of this point, let that one place of the
apostle serve for both these purposes, where he saith
that those elders especially which labour in the word
and doctrine are worthy of double honour, 1 Tim.
v. 17, which is, as divers do expound it, of mainte-
nance for their life, and of reverence unto their persons.
They are God's labourers, both labouring for God and
to bring us unto God. Let us therefore cany ourselves
towards them as towards God's vicegerents upon earth,
giving unto them with all cheerfulness that which is
due unto them, as unto the Lord. And let this suffice
touching this, that Paul calleth Epaphroditus his com-
panion in labour.

Again, he calleth him his fellow-soldier. What
then ? Paul or Epaphroditus, were they soldiers ?
went they forth to battle ? were not the Levites, and
are not the ministers of the gospel of Christ Jesus,
exempted from service in war ? Is the minister to
labour like an husbandman, and besides also to fight
as a soldier ? Yea, certainly, Paul and Epaphroditus
were fellow-soldiers ; neither are any of the ministers
of Christ exempted from war, but fight they must, and
soldiers they must be ; but neither are their weapons
carnal wherewithal they must tight, neither are the
enemies against which they must fight so much flesh
and blood, as spiritual wickednesses, and the princes
of the darkness of this world. The}7 are soldiers, to
fight with the sword of the Spirit against every high
thing that exalteth itself against the knowledge of God,
and to bring into captivity every thought to the obe-
dience of Christ. In this, then, that the apostle calleth
Epaphroditus his fellow-soldier, we are put in mind,
as of the state of all Christians in general, so of the
ministers of the gospel in particular, namely, that the
life of all Christians in general, and of the ministers
of the gospel in particular, is nothing else but a con-

tinual warfare, wherein we must still play the soldiers,
and still fight. We look for a city where there shall
be no more death, no more sorrow, no more crying,
no more pain, neither any enemies to fight withal,
where we shall triumph over every enemy that hath
exalted himself against us, and where we shall reign
and ever be with the Lord in the kingdom of Christ
Jesus for ever and ever. But whiles we are members
of the militant church here upon earth, no man better
or worse, rich or poor, may promise rest unto himself,
but all must stand upon their guard, and all must
always be in a readiness to fight. Whereupon Job
calleth the life of man a warfare, chap. vii. 1, because
together with his life his warfare shall only have an
end. And our Saviour telleth us, that ' the day hath
enough with his own grief,' Mat. vi. 34, that is, never
a day of a man's life which brings not grief enough
with it upon its own back. Now, the enemies which
we have to fight withal are the world without us, the
flesh within us, and the devil seeking continually like
a roaring lion to devour us ; none of all which want
either will, or skill, or might to overthrow us, unless
we hold fast the rejoicing of our hope unto the end.
The flesh hath so many sugared baits and deceitful
delights to allure men unto the enticements thereof,
that sometimes Davids, and Solomons, and men after
God's own heart, cannot avoid the snares thereof, but
are entangled therewith. The world likewise hath so
many w7ays to deceive, as that even the disciples of
Christ Jesus cannot avoid it, but be deceived thereby.
And the devil so furiously rageth, as that the Son of
God, Christ Jesus himself, cannot avoid his manifold
temptations. These are those enemies which we have
all of us to fight withal, and these we shall have to
fight withal so long as we live in this flesh ; and what-
soever battery any of these, or all these, can lay against
our souls, we shall be sure of it whiles we live in this
world; for the flesh evermore ' rebelleth against the
spirit,' and ever ' striveth to lead us captive unto the
law of sin which is in our members,' Rom. vii. 23.
The world likewise knoweth not the Lord, Job
xvii. 25, but ' the amity of the world is the enmity of
God,' James iv. 4 ; and ' if any man love the world,
the love of the Father is not in him,* 1 John ii. 15.
The devil likewise seeketh continually, like a roaring
lion, whom he may devour, 1 Peter v. 8. Nothing to
rid any of us from the assaults of all these till death,
and therefore all of us must be soldiers and fight against
all these, as in our baptism all of us have promised, so
long as we carry about with us our earthly house of this
tabernacle.

And as this is the state of all Christians in general,
to live in continual fight against their spiritual enemies,
so the minister in particular hath a chief part in this
fight. I will not stand to enlarge this point. The
devil knoweth that if the shepherd can be turned out
of the way, his sheep will quickly be scattered ; and
if he can make the angel of the church of the Laodi-

Ver. 26.]

LECTURE XLIII.

187

ceans to be neither hot nor cold, he will quickly bring
the church unto his bent. And therefore he bends
his full force against them, arming both the flesh, and
the world, and himself against them, to see if he can
overthrow them, even as he did against Christ, desir-
ous to break the head, whereas his power was limited
only to bruise the heel.

Now what should this teach us ? Surely, first, it
should teach us this lesson, that since we have such
enemies continually to deal withal, therefore we should
put on tbe whole armour of God, that we may be able
to resist in the evil day, and having finished all things,
stand fast ; for so the apostle teacheth us in the last
to the Ephesians, where, having set down what enemies
we have to wrestle against, as against principalities,
against powers, &c, ' For this cause,' saith he, ' take
unto 3-011 the whole armour of God,' &c, Eph. vi. 12.
Yea, but what is this armour of God, which may serve
as the best armour of proof against these mighty ene-
mies which we have to wrestle and encounter withal ?
The apostle setteth it down in the same place. The
girdle wherewithal our loins must be girded, must
be verity and integrity of doctrine ; our breastplate,
which we must have on our breast for the defence
thereof, must be righteousness and holiness of life ;
the shoes, wherewithal our feet must be shod, must be
the preparation of the gospel of peace, even a prompt
and ready mind to confess and embrace the gospel of
peace ; the shield wherewithal we may quench all the
fiery darts of the wicked, must be faith, which (as
John saith) is ' the victory whereby we overcome the
world,' 1 John v. 4 ; our helmet for our head must be
the hope of salvation purchased by the death and pas-
sion of our Saviour Christ Jesus ; our sword where-
withal to wound our enemy must be the word of God ;
and prayer and supplication in the Spirit is also a neces-
sary part of our armour, if we will be so thoroughly
armed that we will be without all gun-shot, as they
say. This is that armour which the apostle prescribeth
us, both to defend ourselves and to offend our enemies
withal ; and this armour if we put on, we shall be
able to stand against all the assaults of the devil, for
here is armour for the whole body, from the head to the
foot, unless we will turn our back upon our enemy.

Now consider this, men and brethren, and lay it
unto your hearts. Ye cannot but see by this which
hath been spoken, that ye have great enemies eA'ery
one of you to encounter withal ; ye cannot but see
that the whole armour of God is necessary for 3'ou if
ye will be safe from your enemies. If either ye want
your helmet and headpiece, which is the hope of sal-
vation by Jesus Christ ; or if ye want your breastplate,
which is righteousness and innocency of life ; or if ye
want the sword of the Spirit, which is the word of life;
or if ye want the girdle of your loins, which is verity
and soundness in religion ; or if ye want your shoes,
which is a mind prepared and ready to embrace the
gospel of peace ; or if, besides all these things, ye be

fainting and failing in praj'cr and supplication in the
Spirit : if such parts' as these are wanting, one or more,
ye are disarmed, and lie open unto every stroke of that
enemy which woundeth deadly, and every of whose
venues are as so many stings of death. It is the
apostle James his advice, chap. iv. 7, ' Resist the
devil, and he will fly from you.' Would ye, then, have
your great enemy the devil to fly from you ? Ye must
not turn your back and fly from him ; for having no
armour, as even now I told you, for your back parts,
if 3-ou fly he follows, and strikes and wounds deadly,
because there is no annour to keep back the force of
his stroke. If ye will put him to flight, ye must stand
to him, and resist him. Now your resistance must be
by putting on this armour of God ; and if the whole
armour be not put on, the enemy quickly espies his
advantage, and there assaults where any part of
the armour wants. Now will ye know whither to
come for this armour of God, and where to have it ?
Come to the word of God, and the gospel of peace ;
there shall ye have it, and there shall ye learn so to put
it on, that the enemy would be never so fain, yet shall
not be able to hurt you. This is that word, unto the
reverent hearing and embracing whereof I do often
exhort you, neither can I ever too much exhort you.
And now again I tell you, that if ye will stand fast in
the evil day, if ye will be safe from such enemies as
wound the soul deadly, if ye will, as good soldiers, so
fight that ye will never fly, then must ye let the word
of the Lord dwell in you plentifully ; for so, and so
only, ye shall be mighty, through God, to cast down
holds, and everything that exalteth itself against
God, whether it be the lust of the flesh, or the lust of
the eyes, or the pride of life, or whatsoever other thing
else of the world it be.

The second lesson which this should teach us is,
that if our whole life be nothing else but a continual
warfare against such mortal enemies, then should we
desire to be dissolved and to be with Christ, rather than
to continue still in such a vale of misery, where there
is continual fighting. After a sore and sharp fight at
sea, or at land, continued by the space of seven or
eight hours, or haply a whole day together, would we
blame them if then they did desire rest ? or rather,
would we not marvel at them if then they should not
desire rest ? Now the fight which we maintain against
our spiritual enemies is not only for the space of cer-
tain hours or days, but for days and nights, even for
the whole term and course of our life. Should it not,
then, seem a thing marvellous and strange, that we
should not desire peace, and to have our warfare at
an end ? Yet who is he that is not loath to lay down
his house of clay ? Who is he almost, that when
death knocks at his door, would not live a little longer
if he might ? Yet let me not here be mistaken, for I
do not say this as if I liked of this, that men should
desire to be loosed from the bonds of this life before
the time appointed of the Lord come. Nay, let the

188

AIRAY ON THE PHILIPPIANS.

[Chap. II.

children of God submit themselves unto his will, who
will dislodge them when it seemeth best to his godly
wisdom ; and in the mean time let them this know,
and therein comfort themselves, that howsoever their
fight be long and great, 3-et that the Lord hath so
done with their enemies, as Judah dealt with Adoni-
bezek, Judges i. G, even cut off the thumbs of their
hands and feet, that is, so abated their power, and
broken their strength, that though they continually
assault them, yet can the}" never prevail against them.
This therefore I do not say as if I liked that any
should desire to die before his time appointed of the
Lord come, but rather to lesson us in this, that when
our glass is run, and our time appointed of the Lord
come, we should not then be unwilling to lay down
our lives, but rather be then glad and rejoice that our
warfare is at an end, and that we shall be joined with
our head Christ Jesus. A man would think we should
greatly desire to be delivered from these miseries where-
unto this life is subject, rather to triumph over our
enemies than to live still at the stave's-end with them;
rather to reign with Christ in the valley of blessing,
where there is peace, and joy, and life for evermore,
than to fight under Christ in the valley of tears, where
he shall bear away many strokes, though not any deadly
wounds, because his life is hid with Christ in God.
"What, then, should be the cause wiry we should not
most willingly lay down our lives in the time of death ?
Surely, in my judgment, it is because in the time of
our health we mind too much earthly things, and set
our affections too little 011 the things that are above.
For if in the time of our health our conversation were
in heaven, as it should be, we would most patiently
and willingly look for the Saviour, even the Lord
Jesus Christ, who shall ' change our vile body, that it
may be fashioned like unto his glorious body ;* and
when deailiapm-oached, we should cry with the apostle,
' Come, Lord Jesus, come quickly ! ' To conclude
this point ; therefore, when our time appointed of the
Lord comes, let us willingly lay down our lives, and
let us be glad and rejoice that our warfare is at an
end. And to the end that in the time of death we
may do so, let our conversation in the mean time, in
the time of health, be in heaven ; let us set our affec-
tions on the things that are above, and not on the
things which arc on the earth.

For he longed after all you, &c. In these words
the apostle sctteth down the cause why he now pre-
sently sent Epaphroditus unto the Philippians, and
did not stay him till eitber Timothy or himself should
come unto them. The cause was (as appeareth by
the apostle) because Epaphroditus greatly longed, it is
not said after his own people, and them of his own
family, but because he longed after the church at
Philippi ; neither so only, but after all the church at
Philippi ; neither did he only long after them all, but
so he longed that be was full of heaviness till he might
come unto them. And why did he so long after them

that he was full of heaviness till he might come unto
them ? The apostle saith, because the Philippians
had heard of his sickness. Epaphroditus then longed
after all the church at Philippi, and was full of heavi-
ness till he might come unto them, and therefore the
apostle sent him presently unto them ; and again,
Epaphroditus knew that the Philippians had heard of
his sickness, and therefore he longed after them all,
and was full of heaviness till he might come unto
them. To knit up, then, both the causes in one, and
to gather the sum of all, the cause why the apostle
sent Epaphroditus now presently unto them, was be-
cause Epaphroditus, having heard that the Philippians
knew of his sickness, longed greatly after them all,
and was full of heaviness till he might come unto
them, and comfort them over his sickness, lest they
should be swallowed up of too much grief for both
Paul's bands, and his sickness.

Here, then, I note what mutual love and affection
there should be between the pastor and his people,
even the like that was between Epaphroditus and his
people of Philippi. The pastor his sickness or sor-
row whatsoever, should be the people's sorrow and
heaviness of heart ; and again, the people's trouble of
mind or affliction of body should be the pastor's
anguish of soul and vexation of spirit. So it was be-
tween Epaphroditus and his church at Philippi, as
here we see ; and so it was between Paul and all the
churches, at least on his part, as himself witnesseth,
saying, that such was his care of all the churches,
that ' if any were weak, he was also weak ; and if any
were offended, he also burned,' 2 Cor. xi. 29. And
I wish I could truly instance in the like affection be-
tween many pastors and their people in this our day.
But such examples are not everywhere with us ; nay,
in too many places with us the pastor cares not, if he
may have their fleece, though he never see or hear of
his people and flock ; and again, in too many places
the people care not, if they may have their forth in
their own delights and desires, though they never see
or hear of their pastor. Yea, so far are they from this
sympathy and mutual love and affection, one towards
another, that so the one may have his profit, and the
other their pleasure, they are not much touched 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 Phihppians should be so full of
heaviness, and take the matter so much to heart,
seeing his sickness, which was the cause of all this
heaviness, came unto him by the will of God and his
gracious providence. Whereunto, in one word I
answer, that this mutual heaviness, one for another,
was only an argument of their mutual love, one of
another, not any argument of then- ignorance or doubt
of God's providence in his sickness. Our Saviour

Ver. 27. J

LECTURE XLIV,

18!)

Christ, as we read, John xi. 33, ' groaned in the spirit,'
and was troubled in himself, and wept for the death of
Lazarus. This shewed his great love of Lazarus, as
the Jews very well gathered, saying, ver. 3G, ' Behold
how he loved him ;' but will any man gather hence
that he knew not or doubted of God's providence in
•his death ? Nay, himself plainly said, in the 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 thereby.' 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 had each to other, and yet might they well both
acknowledge the providence of God in his sickness,
which was the cause of heaviness, each in other. To
the point in general, in one word I say, that in lhat
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 love,
one towards another, we must be sorrowful, one for
another, that our faith in God's pi'ovidence must stint
our sorrow that it be not exceeding sorrowful, because
we know that all things work for the best for God's
children.

LECTURE XLIV.

And no doubt he was sick ven/ near unto death: but God had mercy on him ; and not on him only, dc. —

Philip. II. 27.

_i ND no doubt he was sick, &c. In these words
■** the holy apostle, 1, confirmeth that report
which the Philippians had heard touching their minis-
ter's sickness, that it was no vain or false report, but
a very 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 affirming his sickness, ' and no doubt he was
sick,' and then the extremity of his sickness, ' very near
unto death.' In the signification of his recovery and
restoring unto health, which is in the next words, the
apostle, 1, setteth down the cause of his recover}7,
which was God's mercy, ' but God had mercy on
him ;' 2, the extent of God's mercy herein, which was
not to Epaphroditus alone, but to Paul also, and ' not
on him only, but on me also ' ; 3, the cause why the
Lord, in mercy to Paul, also restored him unto health,
to wit, ' lest he should have sorrow upon sorrow,' i. e.
lest his sorrow which he had by his own bonds and
imprisonment should be increased by the death of
Epaphroditus their minister, ' lest I should have sor-
row upon sorrow.' The words need no farther opening
or explicating, being in themselves easy enough to be
understood. Let us, therefore, now see what notes
and observations we may gather hence, whereof we
may make some use unto ourselves.

1. Here we see that Epaphroditus, a faithful ser-
vant of Jesus Christ, a painful minister of the church,
one whom the holy apostle made that reckoning of
that he called him his brother, his companion in labour,
his fellow- soldier, was sick, and that very sore sick.
"Whence I gather this observation, that the children
of God, and most faithful servants of Jesus Christ, are
subject, as unto many miseries, and troubles, and in-
firmities of this life, so unto sickness and diseases of
the bodv. Howt 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 Phillip-
pians, ver. 19. And how subject he was unto sick-
ness, may appear by that advice which the apostle
giveth unto him in his former epistle unto him, chap. v.
23, where he adviseth him to 'drink no longer water, but
to use a little wine for his stomach's sake, and for his often
infirmities.' Of Epaphroditus his sickness, likewise,
ye see how plain testimony the apostle giveth in this
place. Nay, what child of God freed or exempted from
bearing of this cress, and drinking of this cup ? "What
shall we say then ? Are notjsicknesses 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 wrath, where-
with he punisheth the disobedience and rebellion of the
wicked, as the Scriptures plainly prove unto us. Let
that one place in Deuteronomy serve for all the rest,
where the Lord, having made great promises of bless-
ings unto them that obey his commandments, chap,
xxviii. 2, 3, afterward threateneth 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, are reckoned among those plagues
and rods of his wrath wherewith he punisheth the sins
of that land, or that country, or that town, or that
people whatsoever, that will not hearken unto his voice
nor obey his commandments. And may we not justly

1G0

AIRAY ON THE PHILIPPIANS.

[Chap. II.

fear that the Lord hath taken this rod into his hand,
and already 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 this rod, and to punish us there-
with ? Again, look unto 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
his law. Surely for our sins, even because we have
not obeyed his voice, and done after his commandments,
he hath taken his rod, and already begun thus to
punish us therewith ; and this rod of his wrath, as we
ourselves may see, he doth lay even upon his own
children and faithful servants, as well as he doth upon
the wicked and ungodly of the earth ; but yet with this
difference : upon the ungodly he layeth this rod of
wTath, in wrath and displeasure, to render unto them
according to the wickedness of their wajs ; the same
rod also he layeth upon his children, not in wrath,
but in love, to reform them and to reclaim them from
the wickedness of their ways. Upon the ungodly he
layeth this rod, and the stroke thereof enrageth them
against God, so that in their sickness they are not
only without all comfort and patience, but like unto
cursed Cain they cry, My sickness is greater than I am
able to bear ! "Why am I thus ? What a severe
judge is this, that layeth his hand so heavity upon me ?'
The same rod also he layeth upon his children, but he
giveth them patience under the rod, and strength to
bear whatsoever he layeth upon them, so that in their
sickness they are comfortable both in themselves and
unto others. So that albeit the same rod lie upon
both, yet doth God lay it upon them with great 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.
xi. 32. For such is the loving mercy of the Lord to-
wards his children, that when they 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, correcteth and chastiseth them
with the rod of sickness, or weakness, or some such
like rod, that so they may see their own error and be
healed. ' For this cause,' saith the apostle, ver. 30,
' many are weak and sick among you, and many sleep.'
For this 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 plainly sheweth, that therefore many
of God's children are 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 punished, wre are chastened of the Lord,' as chil-
dren of their father, ' that we should not be condemned
with the world,' even with the wicked men of the world,
whose portion is in the lake that burneth with fire and
brimstone for ever. Sometimes, 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
inordinate ways as whereunto naturally 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 desire, and affections, are so sanctified that
they are not often inclined, and sometimes carried, as
it were, with a main stream unto that which is evil '?
And therefore the Lord only wise, knowing best what
is best for his children, sometimes visiteth them with
sickness, that so being exercised with his rod they may
not run into such danger of body and soul as other-
wise they would. A third reason why the children of
God are sick sometimes, is, that thereby he may make
trial of their faith, and of their patience, to see whether
they can be content, as to receive health, so to receive
sickness of the Lord, and whether as in health, so in
sickness, they will put their trust in the Lord, and 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 our trust in the Lord, and
submit ourselves unto his will. Yet so choice we are,
that we can be content to receive health from the Lord,
but hardly to receive sickness from the Lord ; and so
weak we are, even the best of us, that howsoever we
do in health, yet in sickness we can hardly submit
ourselves unto God his will, and oftentimes more put
our trust in physicians than in the Lord, as we read
that that good king of Judah, Asa, did, 2 Chron. xvi.
12, therein declining from that right path wherein he
ought to have walked. Sometimes then, as I say,
God's children are sick that the Lord their God
may so try whether they will still cleave fast un-
to him, and patiently submit themselves unto 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 children are
never without great experiences of his merciful good-
ness towards them, yet wherein have they greater
experience thereof, and wherein their soul more to
rejoice than that in the time of their sickness he
assisteth them wTith the comfort of his Holy Spirit,
and giveth them strength and patience to endure what
he layeth upon them, and suffercth not then- faith or

Ver. 27.]

LECTURE XLIV.

191

their hope to fail, but so prepareth them unto him,
that come death, come life, they can willingly embrace
either, because they know that come death, come life,
they are the Lord's. An especial great goodness of
the Lord towards his children, whereof they have
such trial in time of their sickness, as that thereby
not themselves alone, but such as are about them,
are and ma}r be greatly comforted. And sometimes
no doubt the}' are sick, that seeing the goodness of
the Lord towards them in time of their sickness, they
may the rather praise the Lord for his goodness, and
study to glorify his name in the time of their health.
Not to trouble you with more reasons hereof, the last
reason why the Lord visiteth his children with 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 only cause
wherefore sickness cometh, yet is it always a cause
wherefore it is sent, insomuch that we see when our
Saviour healed some that were sick, he would say
sometimes unto them, ' Son, be of good comfort, thy
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 effect
he told them that their sickness was a chastisement
for their sin. And again, howsoever death doth not
always follow sickness, yet ought sickness always to
put us in mind of our mortalit}r. Well, it may be
that those our houses of clay, which in this or that
sickness threaten to fall, may for a time be patched
up again, yet they which threaten now to fall, at
length shall fall, and down to the ground they shall
be brought. For as the psalmist speaketh, Ps.
lxxxix. -A8, ' Who liveth 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 unto us as so many
remembrances, both of that sin which cleaveth so fast
unto us, and likewise of death, which is the fruit
thereof. Thus, then, ye see the reasons why the
Lord la}-eth this rod of siakness 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 ye
may easily discern in what a different sort the Lord
layeth on this rod on the godly and on the ungodly :
on the one as a father, on the other as a judge ; en
the one in love, on the other in wrath ; on the one to
chastise and correct, on the other to punish and
revenge ; on the one to reform the wickedness of their

ways, on the other to recompense them their 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 ehildren of God receive
notable comfort in all their sickness, and in all their
visitations. For, 0 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, because thou drinkest
of the cup of his wrath, because thou art visited with
sickness as well as tkej-, and perhaps more than thev,
yet pluck up thine heart, be not discouraged, but be
of good comfort, for he doth not rebuke thee in his
anger, neither doth he chastise thee in his displeasure,
but as a merciful and loving Father, in tender love
and in great compassion, by this his gentle hand and
loving correction he calleth thee to remembrance of
thy ways, and lets thee see what thou art, and whither
thou must. Thy heart is not sound and right with
thy God, thou art negligent in doing of his will, thou
hast walked in some by-path wherein thou shouldst
not have walked ; thus lovingly and mildly he cor-
recteth thee, that thou mayest reform the wickedness
of thy ways, and there ma}' 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 shipwreck of faith and a good conscience. Again,
thus he trieth thee, that thy faith and thy patience
being tried, thou mayest be made like unto pure and
fine gold purified seven times in the fire. Again, thus
he giveth thee full trial of his merciful goodness to-
wards thee, comforting thee with the joy of the Holy
Ghost in the bed of thy sickness, giving thee patience
to endure his cross, confirming thy faith in Christ
Jesus, and assuring thee of the hope of thy salvation.
Lastly, thus he putteth thee in mind of thyself, that
thou 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 davs that
thou mightst apply thine heart unto wisdom. Oh,
how should not the remembrance of these things
comfort thy soul when thou liest sick upon thy bod !
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, bee.
the time seemeth unto me so to require. Mam- of
brethren the Lord hath already taken unto himself,
many in many places are presently sick, and sharply
visited; and when our turn shall be, he only knoweth
who maketh sick and restoreth unto health. In tl e
mean time, let our health be to the glory of his nan e,
and in the time of sickness let us comfort ourselves
with these things.

I might here note the time when the Lord laid this

192

AIRAY ON THE FHILIPPIANS.

[Chap. II.

his rod of sickness upon Epaphroditus, which was
even when he was faithfully and painfully occupied in
the work of Christ, when he was carefully discharging
the trust reposed in him by the church of Philippi,
when he was ministering unto the holy apostle, lying
then in prison, such things as he wanted. Let it not,
therefore, seem strange unto us, if, when we are faith-
fully labouring in 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 groweth to be so sick that he is forced to
break off, and to come down before he can end the
point. What is the collection ? Did not ye see, say
some that are popishly affected, how the Lord did
even control his discourse, and by his 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 he gave against others. And thus
because their foolishness cannot reach unto the depth
of God's counsel and wisdom, in his visitations, they
condemn them whom the Lord hath not condemned,
and judge that as unholy and ill which the Lord
approveth as holy and good. Whatsoever he doth is
holy and good ; and if he chastise us with his rods,
even then when we are doing his will, who shall ask
him a reason of that he doth ? Let us therefore learn
to submit ourselves unto the Lord, and let us beware
how we judge of things according to our own reason
and imagination, lest haply we condemn that which
the Lord hath not condemned. But my meaning was
only to touch this by the way. Now a word of the
extremity of his sickness.

Very near unto death. Here was the extremity of
his sickness. Epaphroditus had been sick, and so
sick that he was very near unto death, even without
all hope of recovery of health, in man's sight and
judgment. Whence I note the wonderful counsel and
wisdom of our God, who oftentimes brings his children
even to the gates of hell, and thence calls them ; to
the pit of destruction, and thence fetches them ; to
death's door, so that there is but a step between them
and death, and thence delivers them. Joseph was
cast into the deep dungeon, and his feet set fast in
the stocks, and thence the Lord delivered him. Jonah
was cast into the sea, and there the Lord kept him
alive. Daniel was thrown into the den of lions, and
there the Lord rescued him, and delivered him from
the teeth of the lions. The three children were
cast into the hot fiery frmaace, 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 we 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 shalt die, and not live,' 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 thankfulness, who, being brought
unto the gates of death, are thence delivered ; for how
much nearer they were unto death, so much greater
praises are due unto him that hath delivered them
from death. 3. Therebv to humble them for ever
under his mighty hand, by whom they yet live, move,
and have their being ; for what should more humble
us than plainly to see that it is no way in ourselves,
but in the Lord only, to save our life from death, and
to deliver us from the power of the grave ?

Seeing, then, it pleaseth the Lord oftentimes to
bring even his dearest children, and choicest servants,
into such extremities, as of other dangers, so of 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
friends, that still they urged him that surety he was a
great and grievous sinner, a wicked and an ungodly
man, because the Lord his hand was so heavy upon
him. Nay, my brethren, though some of our brethren
in these hot and sharp diseases, through extremity
of pain, or otherwise howsoever, should sometimes
break out into impatient speeches, yet let us take
heed how we judge them as forsaken of the Lord.
Ye know the example of Job, into what execrations
and words of impatience he brake out through that
extremity of grief wherewith he was holden, who yet
was a very choice servant of the Lord, and whose
patience is commended in the Scriptures.

Again, seeing it pleaseth the Lord oftentimes to
bring even his dearest children and choicest servants
into such extremities of sickness, let this be a cornfort
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 grave,
when the pit had even shut her mouth almost upon
them, will also deliver us, if it shall be for his glory
and our good. Sickness, and extremity of sickness,
all are of the Lord, and all for the best unto his

Ver. 27.]

LECTURE XLV.

193

children. Let us, therefore, in all things that befall
us, submit ourselves unto the will of the Lor J, as that

both in beart 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 only, but on me also, lest 1 should have sorrow upon sorrow. —

Philip. II. 27.

X? 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 bountifnlness of God's mercy there-
in, reaching not to Epaphroditus alone, but to Paul
also. 3. The apostle setteth down the cause why the
Lord in mercy towards him also restored Epaphroditus
unto health, to wit, lest he should have sorrow upon
sorrow, i. e. lest unto that sorrow, which already he
had by his bands and imprisonment, there should
have been added another sorrow for his death. The
words are so plain and easy in themselves to be under-
stood, that there needeth no further opening or explica-
tion of them. Let us therefore see what notes and
observations we may gather hence, whereof we may
make some use unto ourselves.

But God had mercy on him. By which phrase of
speech the apostle signifieth Epaphroditus his recovery
and restoring unto health ; yet see how the apostle
was not content bai'ely 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 holdeth 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. 26, saith the Lord, ' I am
the Lord that healeth thee.' And therefore the pro-
phet thus prayeth, Jer. xvii. 14, ' Heal 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 :
wThich forgiveth all thy sin, and healeth all thine in-
firmities,' or, ' all thy sicknesses and diseases.' It is
the Lord then, ye see, that healeth our sickness, and
holdeth our soul in life ; yea, it is even he that deli-
vered us both from the first, and likewise from the
second death. Yet I would not here be mistaken, as
if I judged that because it is the Lord that healeth our
infirmities, therefore in the bed of our sickness we
should only call upon the Lord, and neglect the means
ordained for the recovery of our health. For as he
hath appointed the end, so hath he ordained the means

unto the end ; and albeit sometimes he work without
means, and restore unto health without any medicine
or physic at all, yet most ordinarily he worketh by
means, and restoreth unto health by medicine and
physic. And therefore we are not at any time to
neglect the means of physic, and such like helps, for
the recovery of our health, but rather we are to use
them with all thankfulness unto the Lord for them,
and with all prayer and supplication in the Spirit for
his blessing upon them. We see how that good king
Hezekiah, 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,' he took it, and
laid it on, and recovered. He might have said, Hath
the Lord spoken, and will he not perform it ? He hath
promised me health, and a lengthening of my days for
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 means,
and therefore we are healed by the means, so that he
healeth, and therefore we are healed.

Now what is the cause wherefore the Lord, having
visited us with sickness, doth again raise us from the
bed of our sickness, and restore us unto health '?
This is not for 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 us by that song or psalm of
thanksgiving, which Hezekiah made after his restoring
unto health, where he saith, Isa. xxxviii. 17, 'Behold,

194

AIRAY ON THE PHILIPPIANS.

[Chap. II.

for felicity I had bitter grief ; but it was thy pleasure
to deliver my soul from the pit of corruption.' It was
thy pleasure, or it was thy love to deliver my soul,
&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 their own corrupt nature, we are to account that
health, and life, and wealth, and whatsoever else they
have, are temporal mercies of the Lord upon them.
Howbeit the mercies of the Lord in restoring his
children unto health, and in restoring the wicked unto
health, are much different. His mercy wherein he
restoreth the wicked unto health, is a general mercy,
whereby he taketh pity upon all men, proceeding from
such a love as whereby he maketh his sun to arise on
the evil and the good, and sendeth rain on the just
and unjust. But his mercy wherein he restoreth his
children unto health, is a special mercy, whereby he
taketh pity upon his children, proceeding from that
love wherewithal he loveth us in Christ Jesus. By
that the wicked are only restored unto bodily health,
by this the children of God are so restored unto bodily
health, that farther in soul they are more quickened 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 are
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 suffered his rod to lie longer upon them, if he
had dealt with them in weight and measure, yet is it
such a special mercy proceeding from such a special
love which he vouchsafeth unto his children in 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 that
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. 23, even
that he might be freed from the miseries of this life,
and that he might be joined with his head Christ
Jesus, to reign with him in his kingdom for ever in
the time appointed of the Lord. But as death, so
likewise life, and restoring unto health, is a special
mercy of the Lord unto his children, because so they
are made farther instruments of his glory who hath
restored them unto health. For being restored unto
health, both they consider the merciful goodness
towards them, and so break out into his praises who
hath done great things for them ; 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 for
his farther glory to be manifested in them, or by them,
and therefore their study and care is so to lead their
lives, as that God's name may be glorified in them,
and by them. A good nature (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 be 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 in 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 from their

Ver. 27.]

LECTURE XLV.

195

labours, 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 be restored unto health,
because so they are made farther instruments of his
glory, and of the good either of church or of common-
wealth. And therefore the apostle addeth, ver. 24,
' Nevertheless to abide in the flesh is more needful for
you.' Albeit, then, death had been aspecial mercy of the
Lord unto Epaphroditus in respect of the good of him-
self, yet in respect of the church at Philippi, it was a
special mercy of the Lord, as our apostle here saith, that
he was restored unto health. Neither yet would I so
here be understood as if I thought or taught that it is
a special mercy of the Lord unto his children to be
restored unto health onby in respect of the good of otbers,
and not at all in respect of the good of themselves ; for
albeit death be so a special mercy of God unto them in
respect of the good of themselves, for that thereby
they are freed from the troubles of this life, and
received into everlasting joy and bliss, yet is health
also and life a special mercy of the Lord unto them,
even in respect of the good of themselves, because the
oftener they pass through the fire, the more they are
purified, and made the finer gold ; the more they are
bolted and sifted, the finer flour they will be. Albeit
therefore by life they have more troubles, }7et because
by troubles they are made more glorious, therefore is
life and restoring unto health a special mercy of God
unto his children, not only in respect of others' good,
but in respect also of the good of themselves.

Are, then, both death and recovery of health special
mercies of the Lord unto his children ? If then we
be the children of God, let not our hearts be troubled,
nor fear in the bed of our sickness. If it please the
Lord by death, then, to cut off our days, this let us
know, that in mercy towards us he doth it, that so we
may not see the evils that are to come"; that so we
may have rest from all our labours, and from all the
troubles of this life; and that so we may be ever with
our head Christ Jesus, and have the full fruition of those
joys which eye hath not seen, neither ear hath heard,
nor hath entered into the heart of man to think of.
And again, if it please the Lord to restore us unto
health, let us know that in mercy likewise he doth it,
that so we may confess his name, and sing praises
unto him in the land of the living; that so we may be
farther 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 fire. Hath
any of us, then, cause to mourn for them that do already
sleep in the Lord ? Let us mourn, but not as men
without hope; for the Lord hath had mercy on them,
and in his mercy towards them hath delivered them
out of prison into a most glorious liberty, and hath
brought them from a most troublesome sea of miseries

unto the most happy haven of everlasting blessedness.
Again, hath any of us been restored from sickness
unto health ? Let us remember that the Lord herein
hath bad .mercy on us, as he 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 by walking worthy of this mercy.
He hath reserved us unto his further glory. Let us
glorify God both in our bodies, and in our spirits, for
they are God's. Let us be faithfully, and painfully,
and carefully occupied in the works of our calling,
whatsoever it be, unto the glory of our God. And in
particular, as this time requireth, as God hath had
mercy on us by restoring us unto health, and bringing
us from the gates almost of death unto life, so let us
take pity and compassion on our poor distressed
brethren, and by our morsels of bread and other relief
let us save their lives from death. As our lives were
precious in God's sight, so let their lives be precious
in our sight, who 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 him. only, but on me also. We have
heard of God's mercy on Epaphroditus in restoring
him unto health, which was both a work of the Lord,
and a work wherein the Lord shewed his mercy on
Epaphroditus. Now see the riches and the bountiful-
ness 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 keepeth him alive for his parents' sake,
to be 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 be 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 we read that he shewed mercy unto
that good king Hezekiah, being sick unto death, in
restoring him unto health, 2 Kings xx. 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 Mannsseh, chap. xxi. 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

AIRAY ON THE PHILIPPIANS.

[Chap. IL

This should teach us thus much, that we should
not be too much puffed up for whatsoever mercies the
Lord vouchsafeth unto us, as if for our own sakes
alone they were bestowed upon us, but seeing therein
the Lord also purposeth a blessing unto others, our
care should be to use them to the benefit of others ;
our health to profit others, our wealth to do good unto
others, our knowledge to instruct others, and 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 xxii. 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., hide
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 on Epaphroditus,
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 only, but
for others' also, that they may have comfort and profit
thereby, or otherwise lest they should some way be
grieved and troubled. And therefore, as the 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 his sorrow by his own bonds and imprisonment
should have been added another sorrow 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, suffer those things which
caused his sorrows, as that he was not overcome of
sorrow, but so moderated it, as that he mildly bore
whatsoever caused sorrow. And how is patience seen
but in moderating sorrows, and quietly suffering them,
and whatsoever may cause them ?

The note 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 veiy 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 writh them that weep,
and that we bear with patience our own sorrows, and
whatsoever loss or cross which may cause sorrow.

Yea, but was it not a fault for Paul to be sorry for
Epaphroditus his sickness ? or should it not have been
a fault in him if he had been sorry for his death, seeing
these things came, and should have come, by the will
of God ? No surely : both in him it was, and in all
Christians it is, a Christian thing to visit the sick, and
to be sorry for their infirmities and for their death.
So was Christ, so were the apostles, and so are all
Christians, and 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 Thes. 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. They sorrow immoderately,

Ver. 28-30.]

LECTURE XLVL

197

because they think that when death comes there is an
end. Such immoderate sorrow for the dead is there
forbid, lest we 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 hands of Paul, so that from his
body were brought unto the sick kerchiefs, or hand-

kerchiefs, and the diseases departed from them,' Acts
xix. 11, 12. And again, where it is said that he
healed the father of Publius, who lay sick of a fever
and of a bloody flux, and that he healed many which
had 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 wrought other miracles, not by any
virtue or power of their own, but by the power of God ;
not whensoever they would themselves, but when it
pleased the Lord they should ; as also it is said in the
Acts, 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 XLVL

I sent him therefore the more diligently, that, when ye should see him again, ye might rejoice, and I might, dc.-

Philip. II. 28-30.

THUS far of the first cause, why Epaphroditus was
so presently sent unto the Philippians. Now
follow the other causes.

I sent him therefore, dc. 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 his presence with them ; in these
words, ' and I might be the less sorrowful.' The
words, ye see, are inferred by way of conclusion, ' I
sent him therefore,'1 &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
him therefore the more diligently.' And wherefore
did he use such diligence and speed in sending him ?
That is signified in the next words to have been, partly
in behalf of the Philippians, that when they should
see him again they might rejoice that he had so well
recovered his health, and that now they might have
the fruit of his labours amongst them ; and partly in
behalf of himself, that he might be the less sorrowful ;
whereby the apostle signifieth, that albeit he shall not
be quite without sorrow when they shall have cause
to rejoice in Epaphroditus his presence, because there

were many things besides which gave him cause of
sorrow, yet he shall be much less sorrowful, because
he shall be eased of that sorrow which he conceived
upon Epaphroditus his sickness, and upon their
heaviness for his sickness. Now, before we proceed
farther, let us see what observations we may gather
hence for our use and instruction.

/ 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.

xxviii. 1, 2, ' Take not a wife,' saith lie, ' of the daugh-
ters of Canaan. Arise, get thee to Padan-aram, to the
house 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. xxiv. 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
country, 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 off 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 profane
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.
xviii. 1, whose souls were so knit either unto other as
that either loved other as his own soul ? Who more
faithful unto any than Hushai the Archite unto David,
2 Sam. 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 unto 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 followeth, ' that when ye should see him again,
ye might rejoice.' In these words the apostle setteth
down a second cause and reason, wherefore he sent
Epaphroditus unto the Philippians with such diligence
and speed. The cause was, as here it is signified,
that after such sorrow and heaviness of heart as they
were filled with upon the hearing of their minister's
dangerous sickness, thinking they should never see
him again, they might rejoice when they should see
him again thoroughly well in health, and able to do the
work of his ministry. 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 in
them to the best purpose he can devise. A notable
pattern whereof wo have in this example of our apostle.
The Philippians were at this present full of heaviness
and sorrow, as we have heard, for their minister's
sickness, and they much needed to be cheered and
comforted. The apostle he used all diligence, and
after he heard and knew of it, he delayed not the time
to cheer them, and to comfort them. But how ? He
might have written his letters unto them, and therein
signified their minister's recovery of his health, and
so have cheered and comforted them. But because
he thought neither messenger, nor letters, nor any-
thing else would so much rejoice them as his presence
with them, and the sight of him, because they thought
they should never have seen him again, therefore ho
sent himself unto them, that when they should see
him again they might rejoice, so taking the best
course that he could devise to comfort them. So we
see in the example of Hushai before mentioned ; when
David was in great distress by Absalom his son,
Hushai came unto him with purpose to go with him,
and in life or death not to leave him, 2 Sam. xv.
32-34 ; but when it was thought that his friendship
would be to better purpose unto David, if he should
return unto the city, and bring the counsel of Ahitho-
phel to nought, he did that which was thought would
be to the best purpose, ver. 37. Eight so if we will
approve ourselves faithful friends indeed, as we must
employ all diligence and carefulness in matters most
needful for our friend, so must we do it to the best
purpose we can devise. For albeit diligence and care-
fulness in every matter of our friend be very commend-
able in us, yet is it then worthily most commendable
when it is employed to the best purpose: 1. When
our care is specially bent to that which apparently
may be to our friend's greatest good and comfort. A
matter of too, too rare practice. Few careful of others'
good, and of those few that will seem sometimes to be
careful, very few that will care for them in things
most needful, and fewest of all that will, in such sort,
care for them in things needful, as may be most be-

Ver. 28-30.]

LECTURE XLVI.

199

hoveful for them. If the course most behoveful for
our friend be somewhat hurtful for ourselves, we will
rather think of some other course than that, whereby
we may so help our friend as that withal we may not
hurt ourselves ; and so that we shew ourselves friends,
we think it is well though we do not so much as we
should. Well, I wish we would think of this example
of our holy apostle, and as he was most diligent and
careful, not only to comfort the Philippians, but in
such sort to comfort them as they most desired, so
we would be diligent and careful both to do good unto
others, and that likewise in such sort as they thereby
might receive the greatest good, though haply our-
selves should be somewhat endamaged thereby.

What then ? Haply you will say 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 Philippians to see their minister
again ? It may be that some would stand at an
answer to these questions in particular, who shew but
too plainly by their practice what they think of these
questions in the general. For touching the ministers
in general, who is he that, if his minister be absent
from his church, greatly longeth after him ? Who is
he that, if his minister be sick unto death, greatly
wisheth his restoring unto health ? Who is he that,
if his minister be absent and sick, fears that he shall
never see him again ? or, who is he that will take
such a pleasure and joy of heart in it if he shall see
him again ? Some such, God be thanked, there are,
and God for his mercy's sake increase the number of
them, and his graces in them ! But, generally, if the
minister be such a one as makes a conscience of his
ways amongst them, as carefully feeds them with the
bread of life, and painfully leads them forth besides
the waters of comfort; such a one as will religiously
call them unto the sanctification of the Lord his Sab-
bath, and restrain them of their merriment, and sports,
and pleasures, and wanton dalliances ; such a one as
will sharply reprove their sins, boldly put them in
mind of their duties, and carefully reclaim them from
such inordinate ways as they walk in; such a one as
we may very well presume this Epaphroditus was : if
the minister, I say, be such a one, generally we long
not for his presence if he be absent, generally we sor-
row not for his sickness if he be sick, generally wo
take no such pleasure either in his presence or in his
life. Nay, rather if he be absent, we will wish him
far enough, and to tarry long enough ; and if he be
sick unto death, we will rejoice and be glad at his
death. So far short of these Philippians that were
but newly planted in the church, and had but lately
embraced the truth of Christ Jesus, are we who have
long enjo}-ed the ministry of the word, and the bright
light of the holy word of truth. For so they accounted,
that the apostle could not have given a greater token
of love of them, than to send their minister back again
unto them, and it was the greatest pleasure and joy

of heart that might be unto them to see their minister
again thoroughly well and in good health. And surely,
if we took that joy and comfort in the word that 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 are to be accounted of, we shall
see in the handling of the next verse that folio weth.
It now followeth : —

And 1 m'ujlit be the less sorrowful. In these words
the apcstle setteth down a third cause or reason why
he sent their minister unto them with such diligenco
and speed. And this cause respected himself. For
it was that he might be the less sorrowful. 1. That
howsoever his sorrows after this should be some for
some other things, yet they might be the less when
their joys were fulfilled by their minister's presence,
and when then' 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 sorrow,' but only, ' and that I might be the less
sorrowful,' hence I gather this observation, that the
children of God are not much to hope, nor greatly to
seek, in this life to be quit and rid of all sorrow, but it
is enough for them if their sorrows be abated, and if
they have less sorrow than they deserve, and than
they are enabled to bear. ' In the world,' saith our
Saviour, John xvi. 33, ' ye shall have affliction,' even
many causes of sorrow, and grief, and vexation of
spirit. For so it is ordained that ' through many
afflictions we should enter into the kingdom of God,'
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.' Daily, saith he. For
as one day followeth another, so one cross followeth
in the neck of another. We look and hope for an
holy city, the new Jerusalem, where ' God shall wipe
all tears from our eyes, and where there shall be no
more death, neither sorrow, neither crying, neither
any more pain,' Rev. xxi. 4. But that city is not
here on earth, where we be but pilgrims ; it is in our
country in heaven, where we shall have an abiding
city, 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 our sins we have deserved not
only death everlasting after this life, but troubles also
and sorrows un supportable 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 our 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 troubles and sorrows
are nothing in comparison of that we have deserved.
And again, let us consider, that howsoever our troubles,
and sorrows, and griefs be many, yet so only they

200

AIRAY ON THE PHILIPPIANS.

[Chap. II.

press us, as that we are able to say with the 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 forsaken, cast
down, but we perish not,' &c. And then, when we
see that our troubles, and sorrows, and griefs are no
more but such as the Lord hath enabled us to bear, let
us rejoice in the Lord, and comfort ourselves in his
mercies towards us, who doth not suffer us to be
tempted above that we be able, but giveth the issue
together with the 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 of him who doth 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 he 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 Christian 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, Rom. 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 mystical body of Christ Jesus, that they who
are joined together in one faith, and in one baptism,
should so likewise be joined together in love and affec-
tion one towards another, that tbe sorrow of one should
be the sorrow 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 we are so far from this duty,
as that we weep and are sorry one at the prosperity of
another, and again laugh and rejoice one at the calamity
of another. If either by that or this instruction ye
be taught in this duty, then practise it ; and if either
by that or this admonition ye see your want^in the
performance of this duty, then study to amend that
which is amiss, and learn so to be affected one towards
another, as that ye will rejoice with them that rejoice,
and again weep with them that weep.

Again, it may be that the apostle was sorry that,
by his occasion, their minister and teacher was so

long absent from them ; and therefore, now when
Epaphroditus was sent back again unto them, he was
the less sorrowful. But this being only a conjecture,
my purpose is not to ground any observation there-
upon. Only this, neither may the example of the
apostle be any precedent for any to detain the minister
from his charge, neither may the example of Epaphro-
ditus be to any minister any precedent to absent him-
self from his charge. For Epaphroditus was now
absent from his people, being sent by them to minister to
the necessities of the holy apostle ; so that albeit he was
absent from them, yet was he labouring for them even
in the wTork of Christ, as the apostle speaketh in the
last verse of this chapter. How, then, can this
example help them who absent themselves either for
idleness and their own ease, or upon other pretences
which have no lawful warrant ? Again, his staying
there with the apostle, was not so much by the apostle
his detaining of him, as by the Philippians' charge that
he should stay with him, and by the sickness 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 likely 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
worthy the following, the other is a precedent without
all ground 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 therefore in the Lord, &c. The apostle
having shewed the causes why he sent Epaphroditus
unto the Philippians, now commendeth 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 particular ; 2, how they ought to
entertain all ministers generally, being such as he was.
First, touching the entertainment of him in particular,
the apostle willeth them to receive him, first in the
Lord, then with all gladness. In that he willeth and
exhorteth them to receive him in the Lord, his 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 Lord,
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
possibly have been delivered but only by God's mercy
on him. And therefore now he was sent unto them,
not so much by the apostle, as by the Lord, who only
did save his life from death. Again, in that he ex-
horteth them to receive him with all gladness, his
meaning is, that as he longed after them all, so they

Ver. 29, 30.]

LECTURE XLVII.

201

should all receive him with all gladness, even with
exceeding joy for his coming unto them, for so the
same words that are here used are well translated,
James i. 2.

Hei-e, 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 by God unto us. So the apostle giveth testi-
mony unto the Galatians that they received him, where
he saith, chap. iv. 14, ' But}'e 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, ' we are 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 our Saviour saith, Mat.
x. 40, ' He that receiveth you receiveth me, and he
that receiveth me receiveth him that sent me.' Again,
ambassadors, ye know, speak not in their own name,
but in the prince's name that sent them, so that the
ministers of Christ are to be heard as Christ, whose
ministers they are. And therefore our Saviour saith,
Luke x. 16, ' He that heareth you heareth me, and
he that despiseth you despiseth me, and he that des-
piseth me despiseth him that sent me.' And yet see
how hardly we are brought to receive and hearken to
this instruction. Indeed, it grieveth me to see how the
ministers of the Lord are received even in this audi-
tory. Every fit opportunity hath been taken to put
you in mind of these things, and what nearer are ye
than at the first ? Are the ministers of Christ Jesus
to be received in the Lord, and for the Lord ? Are
they the ambassadors of Christ Jesus, and therefore
to be received, and to be heard as Christ Jesus ? How
happens it, then, that some will not at all almost come
to hear them, that some come so slackly to hear them,
and that some turn their backs upon them, and will

not stay to hear them ? If the ambassador of an
earthly prince should be used in such like sort, would
not sharp storms and sore displeasure follow upon it ?
And shall the ambassadors of the King of heaven and
King of kings be so used, and will not his anger and
heavy displeasure be kindled at it ? If we sought our
honour, we might well go without it, seeing the Lord
cannot have it. But we seek not our own honour, but
the honour of him that sends us, even the honour of
Christ Jesus, whose word we preach unto you. We
would be honoured for the 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, even of
the word of life, even of the word of your salvation.
But how prevail we ? Those that will not come, what
should I speak unto them ? I judge them not ; there
is one that judgeth them. Of such as do come, some
come so seldom, that it may seem the}r come when their
leisure from other business gives them best leave.
Business belike they have of greater importance than
this, and which they are more to regard than the sal-
vation of their souls. Others, they turn then- backs
upon the preacher, and stay they cannot, or they will
not. I cannot but speak of it. What an unseemly
thing was it, when, the last Lord's day, after the 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 many 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 word, and turn your backs upon it ; for howso-
ever now ye turn your backs upon it, yet shall it judge
you in the last day, John xii. 48. If there be a fault
in any of you, study to amend it, and let the word of
Christ dwell in you all plenteously and in all wisdom,
for ' it is the power of God unto salvation to every one
that believeth,' Rom. i. 1G. Receive the ministers of
Christ in the Lord, and hearken unto their message
for the Lord ; for though the}' be men that come unto
you, yet are they men sent from the Lord, and their
words are to be heard, not as the word of man, but as
it is indeed, as the word of God. Happy arc yc if ye
hear these things, and meditate thereupon with fruit
unto your souls. ' Blessed are they that hear the word
of God and keep it.'

LECTUEE XLVII.

Receive him, therefore, i)i the Lord with all gladness: and make much of such ; because that for the work of Christ

he icas, dc— Philip. II. 29, 30.

'IM/'ITH all gladness. This is the second manner

** of entertainment that the apostle would have

given unto Epaphroditus their minister at his return

unto them. He would have them to receive him in

the Lord, and to receive him with all gladness ; that
is, with such gladness as that both all should rejoice
at his coming, and that with an exceeding joy, so that
he would have both their joy to be universal, that all

202

AIRAY ON THE PHILIPPIANS.

[Chap. II.

should rejoice for hiru, as he had longed for them ;
and again, no ordinary joy, but an exceeding great
joy, as the same words are very well translated, James
i. 2.

"What, such joy, so universal joy, so exceeding great
joy for their minister's returning home in health unto
them ? Was Epaphroditus their minister ? Was
their minister thus to be received ? Indeed, this
would make a man to doubt, as the world goes now,
whether Epaphroditus were their minister. Enough
for a 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, how beautiful upon the
mountains are the feet of him that declareth and pub-
lisheth peace,' saith the prophet, Isa. Hi. 7, ' that
declareth good tidings, and publisheth salvation, say-
ing unto Zion, Thy God reigneth.' Now, of whom
speaketh the prophet this ? The apostle plainly
applieth this unto the ministers of the gospel of Jesus
Christ, Rom. 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 our sins by the death and passion of
Jesus Christ ; they are they that publish salvation
unto every one that calleth upon the name of the
Lord, and departeth from iniquity. How beautiful,
then, should their feet be unto us ! When they
come unto us, or when the Lord rather sendeth them
unto us, with what gladness should we receive them ?
Surely I will tell you. Consider that place yet a
little further. The prophet there speaketh first and
primarily of the deliverance of the children of Israel
out of the captivity of Babylon, and of them that
should bring the message and glad tidings thereof.
With what gladness, then, may we think would the
children of Israel, when they were in the land of their
captivity, receive them that would bring them good
tidings of their deliverance out of captivity, and re-
turn unto their country and ancient liberty ! Would
not all of them receive them with great gladness ?
Would not all of them receive them with exceeding
and unfeigned joy and rejoicing ? With what glad-
ness, then, should we receive the ministers of the
gospel of Christ Jesus, who bring unto us most joyful
tidings of a most blessed deliverance out of the most
woeful thrall and captivity that ever was, even out of
the most tyrannical captivity of sin, death, and the
devil ! Surely we should receive them with an uni-
versal joy ; we should receive them with an exceeding
great joy ; we should all of us be glad even in our
very souls for them, and every 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 garments in the way, and cut down
branches from the trees, and strawed them in the
way, and cried through the streets of Jerusalem, and
said, ' Hosanna the Son of David : 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 great honour done unto him, so of
great gladness for him that was the high priest of our
profession. And the evangelist St Luke, storying
the same thing, saith, chap. xix. 37, 38, that ' the
whole multitude of the disciples rejoiced, and praised
God with a loud voice, saying, Blessed be the King
that cometh in the name of the Lord, peace in heaven,
and glory in the highest places.' The whole 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 Philip came to Samaria, and
preached Christ unto them, Acts viii. 5, 6, 8, ' the
people gave heed unto those things which Philip
spake with one accord, hearing and seeing the miracles
which he did ;' and it is said that ' there was great
joy in that city.' They heard Philip when he preached
Christ unto them, they gave heed to the things he
spake, and that with 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 ordinary joy, but a great
joy; not unto a small number, but unto all the breth-
ren. Thus ye see with what gladness the ministers
of the gospel ought to be received ; ye see how our
Saviour Christ, the high priest of our profession, was
thus received, when, towards his passion, he came down
from the mount of Olives unto Jerusalem ; ye see how
the disciples and apostles of our Saviour Christ were
thus received, even with great joy of all the brethren.
And thus at this day the ministers of the gospel are
received, even with all gladness of all the brethren.
But as 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 great 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 all gladness,
and make much of them ; ' for so it followeth.

And make much of such. In which words the
apostle brings it to the general which before he had
spoken in the particular, and tells them how he would
have them to receive, not only Epaphroditus in par-
ticular, but the ministers of the gospel in general.

Ver. 29, SO.J

LECTURE XLVII.

203

1 Make much of such,' make much account of them,
have them in high honour and estimation ; for so
the word here used in the original signifieth, evrt/iot/s
'iyj'i. But whom must we have in such honour ?
Make much of such ; such as Epaphroditus, such as
faithfully and painfully work in the Lord his harvest,
such as carefully watch for our souls, as they that
must give accounts, such as labour in the word and
doctrine ; make much of them, and account them
worthy of double honour.

Here, 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. We are
to make much of them, we are to have them in high
honour and estimation, we are to account them worthy
of double honour ; for so the apostle 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 transgressions, and the house of Jacob
their sins. If they tell Herod of his incest, they may
do it without that danger that John did ; but let them
look for no less than to be counted troublers of all
Israel, 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
xix. 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 possibly they
can against them. Thus are they rewarded with evil
for good, and with hatred for their good will ; thus
do they become enemies because they tell the truth ;
thus are they honoured and accounted of the world ;
thus commonly are they made of in the world, that
are careful not to do the work of the Lord negligently.
Yea, and see the strangeness of it. The cause why
we should make much of the ministers of the gospel
is, for the message' sake which they bring unto us,
because they bring unto us the holy word of life, the
manna and food of our souls ; and because out of it
they both teach us that truth which we are to believe
and embrace, and improve those errors which we are
to beware and avoid, and correct those faults in our
life which we are to fly and detest, and instruct us in
that way of righteousness wherein we are to walk all
the days of our life. This, I say, is the cause why
we should make much of them, and this is the very

cause why we cannot away with them. It would best
of all please a great many of us that they should hold
their peace, and spare themselves, and suffer us to
sleep in our sins. Others of us haply can away with
it that 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 suffer 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 affected
towards the word. Let the word of Christ, therefore,
dwell in you plenteously ; let your delight be in the
law of the Lord, and love the word of life as your life ;
and for a proof thereof, such as faithfully and 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.

Because that for the work of Christ, See. This is
the reason which the apostle bringeth why the Pkilip-
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
Kome, 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,' Sec, 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 commendeth Epaphro-
ditus his faithful and painful performance of that

204

AIRAY ON TIIE PHIL1PPIANS.

[Chap. II.

service, which they, if they had been present with
him, would have done, but now could not because of
their far distance from him. The whole reason is
indeed drawn from the commendation of Epaphro-
ditus. His commendation is, that he took such pains
with him, and for him, that it had been like to have
cost him his life ; and that he made not so much
reckoning of his life as he did of discharging that
trust that was reposed in him, and performing that
service which the Philippians themselves would have
done if they had been present. This, I say, is the
commendation which the apostle here giveth him, and
for this cause he willeth them to receive him in the
Lord with gladness.

Whence I gather this general observation, that it
is a very commendable thing in the servants of Christ
not to regard their lives unto the death, but to hazard
their lives for the work of Christ, which either Christ
hath commanded them to do in their place 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. 16. We see it likewise registered unto the view
of all posterity touching the apostles, that ' their lives
were not dear unto them, so that they might fulfil
their course with joy ;' that they were ' ready not to be
bound only, but also to die for the name of the Lord
Jesus ;' that howsoever they were threatened, yet
they would not cease to preach in the name of Christ
Jesus. And whiles this epistle shall be read, 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 in Christ be in prison,
though our 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, jTet 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 easily 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. 46, 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 by them if they
should come unto them. Again, howsoever in such
cases we could be content to hazard ourselves and our
own lives, yet may we, and we ought to have, care
over our own household, and over that charge that is
committed to us. ' 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, he denieth the
faith, and is worse than an infidel.' We must then

Ver. 29, 30. J

LECTURE XLVIL

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, we have
many examples in the holy 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 occurrent danger. Which reason
I do the rather in this place bring, because if they
might, then much more private men sometimes may
for the time withdraw themselves from danger.

Now, if here it be objected and said, that avoiding
of sickness and other dangers is an argument of dis-
trust in God, and therefore we may not withdraw our-
selves in such times, 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 clangers as are lawful and good,
and such avoiding is lawful. Again, if it be said that
to avoid at such times is to no purpose, because God
hath certainly decreed whom to take and whom to
leave at such times, and none but they alone shall die,
I answer, that in like sort it may be said, that it was
to no purpose for Jacob to send into Egypt to buy
corn, 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 oft* 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
wre should love our neighbours as ourselves, thus wre
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 be 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 whole church, and then
unto the good of every particular member thereof. If
there be many ministers of one church, some one by
lot or common consent may be deputed to regard the
sick, and the rest may avoid the danger ; but if there
be but one, he is so to be careful for the sick, as that
the rest of the church may not be deprived of bis
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 by too much fear, he is more
slow to the work of Christ than he should be, and by
too much boldness, he more endangereth both himself
and the church than he should. To conclude the
whole point therefore ; howsoever it be most true
that it is a verv commendable thin" 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 hmce 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 cornmandcth,
and loveth, and rewardeth. ' Remember them that
are in bonds,' saith the Holy Ghost by the apostle,
Heb. xiii. 3, 'as though ye were bound with them ;
and them that are in affliction, as if ye were also
afflicted in the body.' And to Timothy the apostle
saith, 1 Tim. vi. 16, 'Charge them that are rich in
the world, that they be ready to give, and glad to
distribute ; laying up in store for themselves a good
foundation,' &c. Again, how the Holy Ghost loveth
this work may appear by that of Paul, where he saith,

2 Tim. i. 16, ' The Lord give mercy unto the house
of Onesiphorus ; for he oft refreshed me, and was not
ashamed of my chain,' &c. ; and by that where the
apostle saith, Heb. xiii. 16, 'To do good and to dis-
tribute forget not: for with such sacrifices God is
pleased.' Again, how Christ rewardeth this work we
see in the gospel, where, setting the sentence of the
last judgment, he saith, Mat. xxv. 34, '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 Lord, that he would not relieve the

206

AIRAY ON THE PHILIPPIANS.

[Chap. III.

necessities of David being in distress, 1 Sam. xxv. 10,
but sent away bis servants with crooked and cburlisb
answers ; and likewise by tbe example of tbc ricb
man in tbe gospel, of wbom likewise tbis is specially
registered as most bateful unto the Lord, Luke
xvi. 19, tbat wben Lazarus lay at bis gate full of
sores, and desired to be refreshed with the crumbs
that fell from the rich man's table, tbe 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, ' Whosoever hath this
world's good, and seeth bis brother have need, and
shutteth up his compassion from him, how dwelleth
the love of God in him ? ' As if the apostle should
have said, Whatsoever show this man makes, the love
of God dwells not in him ; neither he loveth God, nor
God loveth him. Men and brethren, what should
more stir you up unto this holy work of relieving of
God's poor saints, a thing so needful now to be urged
and pressed, what (I say) should more stir you. up
unto it than this which hath already been said ? It
is a work of Christ, which Christ commandeth, which
he loveth and liketh, which Christ highly rewardeth,

and unmercifulness to the poor he hateth and detest-
eth. As every man, therefore, wisheth in bis heart,
so let him give unto the poor saints ; ' not grudgingly,
or of necessity, for God loveth a cheerful giver,' 2 Cor.
ix. 7. If it be a work of Christ, it well beseemetb
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 will recompense him that which he hath
given,' Prov. rxix. 17. And ' blessed is he,' saith
David, Ps. xli. 1, 'that considereth the poor and
needy: the Lord shall deliver him in the time of
trouble.' Consider what I say, and the Lord give you
a right understanding in all things, and fill your hearts
full of all knowledge, tbat ye may abound in every
good unto the glory of God the Father, to whom, with
the Son and the Holy Ghost, &c.

LA US OMNIS SOLI DEO.

LECTUEE XLVIII.

Moreover, my brethren, rejoice in the Lord. It grievethme not to write the same things unto you, and for you it is

sure, dr. — Philip. III. 1, 2.

niHE holy apostle having in the first chapter of this
J_ epistle, first signified bis good mind towTards the
Philippians by retaining them in perfect memory, by
bis 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 beard, 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-

o o

muring and reasonings, that they might be blameless
and pure, and tbe sons of God, &c. The apostle, I
say, having grounded these exhortations upon that
example of Christ his humility and obedience, (2) for
their comfort and confirmation against certain false
apostles crept in amongst them, he both promised to

send Timothy shortly unto them, and likewise that
himself would shortly after that come unto them, and
besides sent their minister, Epaphroditus, presently
unto them. Now in this third chapter tbe apostle
instructeth the Philippians in the things wherein the
false apostles laboured to seduce them, and so armeth
the Philippians against them till his coming unto them,
by confuting that false doctrine which they delivered.
The doctrine which the false apostles delivered was,
that not Christ alone, and faith in his name, but cir-
cumcision also, and tbe works of the law, were neces-
sary unto justification and salvation ; which doctrine
tbe apostle doth at large confute in the Epistle to the
Galatians, because they had suffered 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 exhortetb 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 bold fast the same truth 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 followeth ; 2, he excuseth 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 he saith, ' Moreover,'
&c. For it is as if the apostle had thus said, Hitherto
ye have been full of heaviness, partly for my bonds
and imprisonment, and partly for Epaphroditus 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 boldened through my bonds
to speak the word, and now so it is that I am in good
hope shortly to be delivered from my bonds, and to
come unto you. Again, for Epaphroditus, God hath
had mercy upon him, and now he is returned unto
you in good and perfect health. What therefore now
remaineth, my brethren, but that ye be glad and
rejoice in the Lord, 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 you, died for your
sins, rose again for your justification, 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 mystery 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. 1G. He it is, and he alone it is,
that is made of God unto you wisdom, and righteous-
ness, and sanctification, and redemption, that he that
rejoiceth might rejoice in him. Rejoice therefore in
him, and beware of such as teach you to rejoice in
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 we given
place to any of their doctrinas ; and therefore you
needed not to have troubled yourself; this admonition
needed not to us. The apostle therefore, to meet
with this, telleth them, that for him it is no grief or
trouble to him at all to write the same things unto
them which before he had taught them by word of
mouth, and for them he telleth them that it is a sure
and a safe thing that they be often admonished of
false teachers, that so they may be the more wary of
them. Thus much for the understanding of these
words. Now before we proceed any farther, let us see
what observations we may gather hence, for our use
and instruction.

The 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, calliug 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 his brethren in Christ, most mildly, and kindly,
and lovingly. So we see he doth in the second
chapter and twelfth verse, where, exhorting them to
humility and obedience, and to finish their salvation
with fear and trembling, he speaketh thus unto them,
' Wherefore, my beloved, as ye have always obeyed,'
&c. So in the next chapter he joineth 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 effect 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 appear. Here, then,
haply, you will say unto me, How is it, then, that
many of you are so sharp and eager in speech ;
how is it that ye follow not the practice of Christ and

208

AIRAY ON THE PHILIPPIANS.

[Chap. III.

of his apostles ? We are, indeed, sometimes sharp ;
we come sometimes with a rod, as the apostle speaks,
yea, sometimes we bring an axe with us, and lay it to
the root of the tree to cut it down, that it may be
cast into the fire ; sometimes we'pluck up, and root
out, and throw down ; sometimes we strike, and wound,
and kill : and herein we follow the practice of Christ
and of his apostles. Would it not seem a sharp
speech unto you, if we should lift up our voices and
cry, ' 0 generation of vipers, how can ye speak good
things when ye are evil ? ' Mat. xii. 34 ; 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 xi. 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 otherwise than our
Saviour Christ did. Did not the apostle likewise use
sharp speeches unto the Galatians, when he said unto
them, Gal. iii. 1, 3, ' 0 foolish Galatians, who hath
bewitched you, that ye should not obey the truth '?
Are ye so foolish that, after ye have begun in the
spirit, ye would now be made perfect by the flesh ? '
And did not James likewise use great sharpness and
boldness of speech against rich men, saying, chap.
v. 1—6, ' Go to, now, ye rich men, weep and howl for
your miseries that shall come upon you,' &c. ; '}7e have
lived in pleasure on the earth, and in wantonness ;
ye have nourished your hearts as in a day of slaughter ;
ye have condemned and killed the just, and he hath
not resisted you.' 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
time lo strike and wound, and there is a time to com-
fort and to heal. The same God that came in a soft
and still voice unto Elias, 1 Kings xix. 12, and not
in the earthquake, not in the fire, came unto Korah,
Dathan, and Abiram 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 whereinto they are fallen ; when men stop their
ears at the voice of the charmer, charm he never so
wisely, and will not hearken and obey ; when men
come to that height of impiety, that either they say
with the fool in their hearts, There is no God, or else
make the question whether there be knowledge in the
Most High ; when the fruits of ungodliness and un-
righteousness, 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 iniquit}', and to lay the axe unto the very root of
the tree, to sti'ike, 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 may pull him as a brand out of the
fire, lest he should perish in the day of Christ. But
such as are grieved because they are out of the right
way, and grope after it if 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, whatsoever sharpness at any time
we do use, 3ret still we exhort j^ou with all mildness,
whether it be that we exhort you to continue in the
grace wherein ye stand, and to hold fast your hope
unto the end, or to turn from the wickedness of your
way, and to make straight steps unto your feet, that
that which is halting may be healed. And if the
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 ? Na}r, it
would be our soul's joy if our meditations for the
things that we bring unto you might be wholly and
only set and settled on the sweet comforts of the
gospel, that all our speeches unto you might be of the
mercies of God unto us in Christ Jesus. Our desire
is to present you pure and blameless, not having spot
or wrinkle, or any such thing, in that day. Having
this desire, if any of our sheep wander and go astray,
bear with us if, with the Good Shepherd, we some-
times use the hook, nay, 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 XLVIII.

209

speak unto you as unto our brethren, sons of one
father with us, 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 b}' one rule in the same way unto our country
and city which is above, where Christ which is our
Head hath taken possession for us. Let us walk and
talk as brethren, and let us proceed by one rule, that
we may mind one thing. And thus much of this ob-
servation. It followeth,

Rejoice in the Lord. We have spoken already of
the manner of the apostle his exhortation. Now in
these words I note the matter of his exhortation, which
is to rejoice, but not so simply, but to rejoice in the
Lord. The like exhortation the apostle also maketh
in the next chapter, where he saith, ' Rejoice in the
Lord alway: 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 ix. 24, where he
saith, ' Let him that rejoiceth, rejoice in the Lord.'
In the epistle to the Thessalonians, 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 merry, and to rejoice, is a thing which the heart
of man very much, even naturally, desireth, so that
there needeth no precept or exhortation at all that we
should rejoice ; but what and wherein our rejoicing
should be, is a matter very well worthy our due and
diligent consideration. Look abroad into the world
and see. A man shall there see gladness of heart and
rejoicing enough ; but what and wherein ? The rich
and wealthy man, he rejoiceth and cheereth his heart
in his wealth and riches, in his lands and possessions,
in the glory of his house, and in the store that he
hath ; the strong man, he glorieth and rejoiceth in 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 riotousness ; and generally, the wicked man in his
wickedness. Nay, 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 speaketh,
chap. vi. 3-6, in this day wherein God's judgments
lie so heavy upon us, and upon our whole land, do
we not, I say, ' put far from us the evil day, and
approach to the seat of iniquity, lying upon beds of
ivory, and stretching ourselves upon our beds, eating
the lambs of the flocks, and the calves out of the
stall, singing to the sound of the viol, drinking wine
in bowls, and anointing ourselves with the chief oint-

ments, but no man almost remembering the affliction
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 barns,
and builded greater, and therein laid all his fruits and
his goods, said unto his soul, ' Soul, thou hast much
goods laid up for many years, live at ease, eat, drink,
and take thy pastime.' And such is the rejoicing
of men commonly at this day, as already hath been
noted. And true it is which 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 carnal and worldly rejoicing, there is
also a Christian and spiritual rejoicing, which is, when
setting our hearts on the Lord as on our chiefest good,
we so rejoice in the things of this life, as that we
count them all loss and dung in comparison of that
rejoicing which we have in Christ Jesus. When re-
membering the merciful goodness and loving-kindness
of our good God, nothing can so much daunt us but
that our heart danceth for joy, and our souls are
ravished with rejoicing thereat. Wilt thou, then, 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 tho
workmanship of thy creation after God's own image ;
in thy redemption by the blood of Christ Jesus, when
through disobedience thou hadst for ever cast thyself
away ; in thine adoption through Jesus Christ into
the number of the sons of God ; in thy reconciliation
with God the Father by the intercession and media-
tion of Christ Jesus ; in thy vocation unto the know-
ledge of the truth by the gospel of Christ Jesus ; in

210

AIRAY ON THE PHILIPPIANS.

[Chap. III.

thine incorporation into the mystical hody of Christ
Jesus by the powerful operation of the Spirit ; in thy
justification, and free forgiveness of thy sins by faith
in the blood of Christ Jesus ; in thy sanctification by
the Spirit of grace unto some measure of holiness and
righteousness in this life ; in thy regeneration unto a
lively hope in Christ Jesus, and in the assured 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 true 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 sticks 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 !* Thus, I say,
shall they say when they shall perceive that the life
which they thought the only joyful life, was indeed
the most miserable life. So that when the count is
indeed truly cast, we shall find that only the true
Christian hath sound joy of heart, and that there is
no sound rejoicing but this rejoicing in the Lord.

Yea, but how shall we know this, that indeed we
do rejoice in the Lord ? For we are inclined naturally
to flatter ourselves, and we will say that we rejoice in
the Lord, and perhaps think so too, when indeed we do
not. How then shall we know that we do truly rejoice
in the Lord ? The wicked indeed, whose hearts are
set on other pleasures, wherein no true joys are to be
* 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 ; what comfort and peace of conscience
thy soul findeth in the holy word of life ; how thy heart
is enlarged when thou hearest or readest the sweet
promises of God in Christ Jesus ; what a gladness
unto thy soul it is that Christ is made of God unto
us wisdom, and righteousness, and sanctification, and
redemption ; how 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,' saith 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 affected 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 we
believe in Christ, though we see him not, and in his
promises ; if we love him, and rejoice in him with joy
unspeakable and glorious : this is a certain effect, and
so a sure proof of our rejoicing in the Lord. Nay, if
we have a good measure of this rejoicing in and through
the word, though not such complement as we have
spoken of, yet even this is a sure argument of our 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 afflictions,
in tentations, even in death, and in the pangs and
pains thereof. Consider, then, and see how thou art
affected in the day of thy trouble ; what comfort thou
findest in thy soul, when in the world thou dost suffer
afflictions ; what joy thou findest in thine inner man,
when thine outward man is compassed about with
sorrows : consider, I say, and see these things, and
thereby thou shalt also see whether indeed, and truly,
thou dost rejoice in the Lord ; for as the apostle saith,
Rom. v. 3, by Christ we rejoice in tribulations,
' knowing that tribulation bringeth forth patience, and
patience experience, and experience hope, and hope
maketh not ashamed.' If, then, when we sutler afflic-
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 sorrows of death we can
patiently wait for the Lord, and gladly desire to be
loosed and to be with Christ : this is a certain effect,.

Yer. I, 2. J

LECTURE XLIX.

211

and so a sure proof of our rejoicing in the Lord ; for
therefore are we 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 we seize him and possess
him not of a part alone of our rejoicing, but of our
whole rejoicing, which is the effect spoken of in this
chapter, as hereafter we shall perceive. Consider,
then, and see whether thy rejoicing be entire in thy
Christ, whether thou canst find any sound joy but in
thy Christ, whetber tbou stand so fast as that nothing
shall take away any part of thy rejoicing in thy Christ,
and give it to any other ; consider, I say, and see
these things, and thereby also thou shalt see whether
thou rejoicest truly in the Lord. When many of
Christ his disciples went back, < he said unto the
twelve, Will ye also go away ? Then Simon Peter
answered him, Master, to whom shall we go ? thou
hast the words of eternal life,' John vi. 67, 68. If

then wo, whosoever, rejoice in other things, yet we
rejoice in Chuist Jesus, if we cleave stedfastly unto
him, knowing that there is no sound joy without him,
if we make him both the descant and the ditty of our
song, and the whole matter of our rejoicing, this is
also a certain effect and sure proof of our rejoicing in the
Lord ; for by our rejoicing in him, we die unto all other
joys, knowing that there is no sound joy but in him.
Let us remember what great things he hath done
for us, and what cause we have to rejoice in his holy
name. He that gave him to us, and him to death
for us, he hath together with him given us all things
also. Let us therefore rejoice in him, and let our
rejoicing in him 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 things unto you, and for you it is a safe thing. Beicare of dogs, beware, dc.

—Philip. III. 1, 2.

T'F grieveth me not, &c. The apostle thought that
-*■ thus the Philippians might conceive and think
with themselves : When you were with us and taught
us, and preached unto us Christ Jesus, you ceased
not to warn us of 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 you
needed not to have troubled yourself, this admonition
needed not to us. In these words therefore the apostle
meeteth with this, and excuseth the matter, and telleth
them, that for him it was no grief or trouble at all to
him to write the same things unto them which before
he had taught them by word of mouth ; and for them
he telleth them that it was a sure and safe thing for
them to be often admonished of false teachers, that so
they might be 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 we that are
ministers of the gospel may learn this lesson, not to
be grieved to teach them that hear us often the same
things, but as we perceive the things whereof we speak
to be good and profitable to them that hear us, so to
go over them, and over them, and not to leave them
till they 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 ingemi-
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,' saith the Lord by his prophet,

212

AIPAY ON THE PHIL1PPIANS.

[Chap. III.

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 by the 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 rebellions 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, Num. xi. 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 the}7 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 very sure
and safe thing for you. You must always have
variety, and that ye think best for you ; but the apostle
thinketh it good for jtou to be often put in mind of
the same things. The reasons why it is good for you
often to hear the same things are these : (1.) By
hearing the same things often, your dull and unexpert
understandings are much 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 greater 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 vou to hear the same things often of
us. You see the apostle saith it is a sure thing, and
a good thing for you, and ye hear the reasons why it
is good for you ; let this suffice to moderate that over
great niceness and daintiness that is in some, and that
such an over-itching humour that is in some after
variety, that they cannot at all away with it to hear
the same things often. When the things are of 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 unto
the things so suggested, lest that come upon you which

Ver. 1,2.]

LECTURE XLIX.

213

is mentioned in the place of Isaiah before alleged,
that is, lest when there had been ' precept upon pre-
cept, precept upon precept, line unto line, line unto
line, there a little, and there a little,' and yet ye would
not hear, afterwards it come to pass by the just judgment
of God, that there be precept upon precept, precept
upon precept, line unto line, line unto line, there a
little, and there a little ; but then, ' hearing you shall
hear and not understand, and seeing ye shall see and
not perceive.' For it is a just thing with God, that
if ye will not hear when the book of God is so wide
opened unto you, and the same things so often gone
over and over, afterwards the word be unto you as the
words of a book that is sealed up, that is, altogether
unprofitable, or else that it be quite taken from you
and given unto them that will hearken and obey.
Let it therefore neither grieve them that speak, to
speak the same things often when they are good and
profitable, neither let it seem tedious and wearisome
unto you that hear, to hear the same things often when
they are such ; and above all things, hearken unto
such things so often suggested, lest the things so often
spoken unto you turn unto your farther judgment. Now
let us see what it was that the apostle thought it not
amiss for himself so often to speak of, and a sure thing
for them so often to hear of; it was the taking heed of
false teachers, such as would seek to seduce them from
that truth of Christ Jesus which he had taught them.
And this is the exhortation or admonition which now
folio weth, after this excuse of the apostle for himself.
Beware of dogs, &c. This is the first principal part
which we observed in this chapter, which, in brief, is
an exhortation or admonition to beware of false
teachers ; and especially the apostle giveth his caveat
of those false apostles which were then crept in
amongst them, as the article used in the original doth
shew, who taught that not Christ alone, and faith in
his name, but circumcision also, and the works of the
law, were necessary to justification and salvation.
These false teachers, who taught this erroneous and
false doctrine, the apostle here noteth by the name of
dogs, of false teachers, and of the concision. He
calleth them dogs in respect of certain bad qualities
wherein they did resemble dogs : (1.) In respect of
their snarling and barking, because as dogs they
barked at him, and snarled at his doctrine, and that
as much without reason as the dog that barks, not
upon reason, but upon custom. 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 he saith,
' their belly their god.' And so we see the prophet
called blind watchmen, and dumb dogs, grecdj- dogs,
which could never have enough, Isa. lvi. 11. (3.) 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, he calleth them evil workers :
(1.) In respect of the works which they urged, because
by preaching the necessity of works unto salvation,
and joining them with Christ as workers together with
him of our salvation, they made those works which in
themselves were not evil, evil works ; for those works
which, as they are done according to the law, are good,
by this addition of necessity, that not Christ alone, but
they also are necessary, as causes, unto salvation, are
made evil works. (2.) In respect of the evil mind
wherewith they urged these works, because they urged
them in hatred of him, and to cross that which he had
taught touching the sole sufficiency of Christ his 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
his field, joining with Christ the works of the law in the
work of our salvation. Lastly, he calleth them the con-
cision : (1.) By allusion unto circumcision, which they
urged as necessary to salvation, saying, as it is in the
Acts, 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 unity of the Church,
which had now received the circumcision of Christ
through baptism, and had left off that ceremony of the
law. (8.) Because, by urging circumcision, they
shewed themselves to be only cut in the foreskins of
their flesh, but not to be circumcised in the heart, by put-
ting off the sinful body of the flesh through the circum-
cision of Christ. Thus the apostle, upon these causes
and respects, noteth those false teachers which were
crept in amongst the Philippiaus, and of these he warn-
eth them again and again, even three times, to beware.
Now touching the observations hence to be gathered
here, 1, I note that the apostle speaketh unto the
Philippiaus in general, that they should beware of
false teachers. Whence I observe, that not clergy-
men alone, as they call them, but even all the 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-
piaus beware of false teachers '? They should examine
and try their doctrine, and receive that which was
agreeable to that which he had taught them, and 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 tbat of the same apostle, Gal. i. 9,
' If any man preach unto you otherwise than that ye have

214

A1RAY ON THE PHILIPPIANS.

[Chap. III.

received, let him be accursed;' than that 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, Rom. i. 2. And as the men of
Berea did, so we read he willed the Thessalonians 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 that
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 sheweth 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. 16, ' 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 are
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 warrant 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 so to reject
whatsoever they find not agreeable to the Scriptures.
Yea, but it will be said that this were to make the
sheep judges of their shepherds, and the people to 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 bring not the truth their doctrine
should be received as sound and good. But if they
bring the truth, by this search of the Scriptures the
truth which they bring is with the greater 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 church of Rome. By
this that ye have heard ye see that such are false
teachers, deceiving and being deceived. 2. Learn
hence to be diligent in reading and in hearing the
Scriptm-es, 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 offences,
contrary to the doctrine which we have learned, and let
us avoid them ; yea, if any come unto us and bring
not this doctrine, 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, wdiich seek to seduce us from that doctrine
which we have learned in the gospel of Christ Jesus.
Which thing, as this often iteration of this caveat may
confirm unto us, so this circumstance also, even in
this matter, that the apostle having often before, by
word of mouth, warned them of false teachers, yet 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, &c. ; therefore watch,
and remember, that by the space of three years I
ceased not to warn every one both night and day with
tears.' He begins with, ' Take heed unto yourselves;'
he ends with, ' Watch, and remember,' &c, as if this

Ver. 2, 3.]

LECTURE L.

215

taking heed of false teachers were a thing most need-
ful for them to be 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 doctrine of those that laboured to subvert his
gospel, the word of our salvation, he satisfieth not
himself with saying, ' Take heed,' or, ' Beware,' but
for the better impression of his caveat he joineth both
together, and saith, ' Take heed and beware.' In
which places the very careful admonitions of our
Saviour Christ, and of our apostle, expressed by so
many ingeminations, sometimes of ' Beware, beware,
beware ;' sometimes of ' Take heed, watch, and re-
member ;' sometimes of ' Take heed, and beware,' do
most evidently shew 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 many
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 they themselves are ? ' Mat. xxiii. 15.
Have we not many everywhere by whom the way of
truth is evil spoken of, and such as with feigned words
would make merchandise of your souls ? Have we
not now men arising even of our own selves, and

speaking perverse things to draw disciples after them ?
Yes, my brethren, Rome and Bheims swear many, and
send them unto us, as to draw us from our allegiance
unto our sovereign, so to corrupt our sincere minds with
their poisoned doctrines. And these wander up and
down secretly and in corners, speaking evil of the way
of truth, and leading back again as many as they can
unto the abominations of Egypt. Again, others there
are arising of ourselves, who, whether seduced by
others, or through 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 first closely slander
the truth, and the most godly and Christian professors
thereof, and then afterward closing in farther with
you, draw you on by little and little, till at length 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 inwardly they are ravening wolves ; by
their fruits ye shall know them. They may well be
called, as these false teachers among the Philippiaus,
' dogs, evil workers, the concision.' For my third
note therefore, and observation from these words, I
will briefly hence gather certain notes whereby ye
ma}r know and discern false teachers.

LECTUEE L.

Beware of dogs, beware of evil workers, beware of the concision. For ire are the circumcision, which worship God

in the spirit; dc. — Philip. III. 2, 3.

IN this exhortation or caveat, in that the apostle
noteth these false teachers which were crept in
amongst the Philippiaus 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 arc
chief professors thereof. If this 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 they cannot brook.' Such were those
false teachers that troubled the church of Corinth,
both calling into doubt a chief article of our faith, the
resurrection of the dead, and likewise speaking very
contemptibly of the apostle Paul himself, traducing
him unto the people as one rude in speech, and one
that had no gifts of knowledge or of wisdom, as we
may plainly see by his first epistle to the Corinthians.
Mark, then, I beseech you, who now at this day they
are that speak evil of the way of truth and of the 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 you that the holy Scrip-
tures, though truly translated into vulgar tongues, may
not be read indifferently of all men, for fear of great
harm that may ensue thereupon ? Who are they now
that tell you that the reading of the Scriptures is the
very bane of religion, and virtue, and good life among

2L6

AIRAY ON THE PHJLIPPIANS.

[Chap. III.

us ? Do not these speak evil of the way of truth,
even of the holy word of truth ? Again, who are they
now that fill their mouths with as bitter words and
odious speeches as out of their malicious hearts they
can against Luther, 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, 'serve not the
Lord Jesus Christ, but their own bellies ; and with
fair speech and flattering deceive the hearts of the
simple.' 'They serve their own bellies;' that is,
they seek their own gain, and respect their own
advantage in their profession of religion. And the
apostle Peter likewise gives the same note of them,
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,
lvi. 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 relief unto such or such places, will
promise you to say so many prayers for so many
days or years, for you or for your friends ? Who are
they now that make gain godliness, and do all that
they do in deed and 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 confuteth, 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 ? WTho 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, by 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

rnents of men, Mark vii. 7; whereupon our Saviour
told them that they worshipped him in vain. Mark,
then, who now at this day do thus resemble unfaithful
workmen in the Lord his vineyard. Who are they
now that teach you to do a great number of thing?,
for the doin<* whereof there is no rule at all in the
Scriptures'? "Who are they now that fill your ears
with traditions of the apostles, as they say, and tradi-
tions of the church, as they say, making them even
of equal authority with the writings of the apostles ?
Who are they now that teach you to believe otherwise
than ye are warranted by the Scriptures, the rule of
faith ? Who are they now that mingle with the pure
seed of God's word the chaff of man's brain, and give
equal authority to the written word and to unwritten
traditions ? Do not such shew themselves to be of
the brood of the envious man ? Whosoever they be
that do so, they have a mark of false teachers. Mark
them, therefore, and take heed of them; beware of
them, they are evil workers, working unfaithfully in
the Lord his vineyard.

Now, from this also, that those false teachers among
the Philippians were called the concision, arise two
notes whereby to discern false teachers.

Afifth note, therefore, of false teachers it is, like unto
these of the concision, to cause division and offences
contrary to the doctrine of the gospel of Jesus Christ,
and to cut themselves from the unity of the church ;
for this they take of the concision, that as they cut
themselves from the unity of the church, and caused
division in the church, by urging circumcision of the
flesh, which the church had done with, so commonly
false teachers rend the unity of the church, and cause
divisions, by teaching other doctrine than the Spirit
of God hath taught the church to receive. This note
of false teachers our apostle also gives elsewhere,
where he saith, 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 Cloe, a virtuous and zealous woman, adver-
tised the apostle thereof, 1 Cor. i. 11. Mark, then,
who now at this day they are that cause division and
offences in the church. Who are they nowr that
labour and plot, and cast all the ways they can devise
to set us all every way by the ears together ? Who are
the}' now that cast seditious libels amongst us, where-
by to stir us up unto all practices of hostility against
the state ? Who are they now that secretly, and in
every corner, labour to disgrace us, and the doctrine
which we teach, and to lesson you with other doctrine
contrary to that ye have received and learned ? Do
not these, whosoever they be, cause division, and
contention, and offences ? Whosoever they be that
do so, they have a mark of falsa teachers. Mark

them, therefore, and take heed of them. Beware of
them; they resemble these of the concision.

The last note which for this time I observe of false
teachers is, like unto these of the concision, to glory
and brag of false titles which nothing belong unto
them. For this they take of these of the concision,
that as they gloried falsely in the circumcision, as
anon we shall hear, so commonly false teachers glory
much in the titles, aad in the things wherein they
have no right at all to glory. This note also of false
teachers the apostle Peter gives, 2 Pet. ii. 18, where he
saith of them that ' they speak swelling words of vanity."
Such are those of whom our Saviour Christ saith, Mat.
xxiv. 5, ' Many shall come in my name, saying, I am
Christ, and shall deceive many.' Mark, then, who
now at this day they are that deceive the world with
vain titles, and shows of names whereunto they can
lay no just claim. Who are they now that come in
the name and title of the • Society of Jesus,' and
deceive many ? Who are they now that colour all
their superstitious errors with the goodly title of the
doctrine of the church '? \\\o are they now that
mask themselves under that gay title of holy Catho-
lics ? Who are they now that have still in their
mouths, The church, the church, as if they, and none
but they, were the church of Christ '? Do not these,
whosoever they be, brag of great titles which nothing
belong unto them ? Whosoever they be that do so,
they have a mark of false teachers. Mark them,
therefore, and take heed of them. Beware of them ;
they resemble these of the concision.

Many other notes there are whereby false teachers
may easily be descried and discerned, and which haply
might be further gathered even from this caveat of our
apostle in this place. But these are such as seemed
unto me most naturally to offer themselves to be 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 are
branded with any of these marks, take heed of them ;
for howsoever haply some may be branded with some
one of these marks, who yet will wind himself out of
the number of false teachers, yet will he not shift it,
but that he hath some one mark of a false teacher.
But above all things, take heed and beware of them
upon whom the most of these, or all these notes do
fall most justly. They will, I know, tell you that
they love the truth, that they abhor idolatry, that
they embrace the apostolic faith, that with all rever-
ence they receive the Scriptures, that they 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, &c. But whatsoever they tell yon, by these
notes that I have told vou ye shall know what Ihey

218

AIRAY ON THE PHIL1PPIANS.

[Chap. III.

are ; and when yo know them, take heed and beware
of them. For though they 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 chaff of man's brain. Beware of such as
resemble the concision, in rending the unity of the
church, and in causing division and offences contrary
to the doctrine which ye have learned in the gospel of
Jesus Christ ; and beware of such as resemble the con-
cision in bragging of false titles which nothing belong
unto them. And let these things suffice to be noted from
this exhortation or caveat. Now followeth a particu-
lar instruction to the Philippians touching circumci-
sion truly so called, in these words, ' For wo are,' &c.
For we are the circumcision, &c. We have heard
how the apostle, in his caveat, noted the false teachers,
which urged circumcision as necessary to salvation,
by the title of the concision, saying, ' Beware of the
concision.' Now, in these words the apostle giveth
the reason why he called them the concision, ' For
we,' saith he, ' are the circumcision,' as if he should
have said, They are not the circumcision, though they
glory therein ; but rather they are the concision, and
we are the circumcision, the true circumcision. Now
this he proveth thus : we worship God in the spirit,
therefore we are the circumcision. And again, that
they worship God in the spirit he proveth thus : we
rejoice in Christ Jesus, and have no confidence in the
flesh, therefore we worship God in the spirit. So
that the 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 : we 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-
ture of true circumcision, thus : they which worship God
in the spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh, they are the circumcision, they
are truly circumcised. But we worship God in the
spirit, &c, therefore, &c. This is the form of the
apostle his proceeding and discourse in this place.
Now, touching the words, and the meaning of them.

1. It is said ' we are the circumcision,' where the
meaning of the apostle is this, we are circumcised with
the true circumcision. There is then (as the apostle

shews) a twofold circumcision : one outward in the
flesh, Rom. 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. xvii. 11 ; another of the heart, in the
spirit, which is a cutting off from the heart of all car-
nal affections, whereby we might be hindered in the
spiritual service of God, and in our rejoicing in Jesus
Christ, whereof Moses maketh mention, where he
saith, Deut. xxx. 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, Bom. 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 nothing.' 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,' i. e. we are circumcised with the
true circumcision, that which is outward in the flesh
being no circumcision. Again, where it is added,
' which worship God in the spirit,' by worshipping
God in the spirit he meaneth the spiritual 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 we 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

Ver. 2, 3.]

LECTURE L.

219

which, renouncing all confidence of our salvation in
the flesh, or in any outward thing, do only rejoice in
Christ Jesus as in the horn of our salvation. Thus
ye see the purpose of the apostle in this place, what
he proveth, how he proveth it, and the meaning of the
words. Now let us see what we may observe hence
for our use and instruction.

1. Here I note the apostle his elegant allusion*
between concision and circumcision, where he calleth
himself and the Philippians the circumcision, and the
false teachers the concision, by way of allusion unto
circumcision, whereof they boasted in vain. The like
allusions we have divers times in holy Scriptures, as
in Isaiah chap. v. 7, ' The Lord,' saith the prophet,
1 looked for judgment, but behold oppression ; ' the
allusion is plain in the Hebrew between mishpat and
mishpach ;f and again, ' for righteousness, but behold
a ciying,' where the allusion is as plain between HpTU
and Hpy^J. Also, in the New Testament, as in the
Epistle to the Romans, chap. xii. 3, where it is said,
* I say unto you, that no man understand above that
which is meet to understand, but that every man
understand according to sobriety,' where, in the ori-
ginal the allusion is notable between tpgoni, InigipgoviTv
and capooi/tTv. Divers the like might be produced
both out of the Old Testament and likewise the New,
but let these for this time suffice. Hence I make this
observation, that it is not unlawful for the ministers
and teachers of the word sometimes to use allusions
and elegancies of speech, for we see that the Holy
Ghost, by using them sometimes, hath sanctified the
use of them. But yet great moderation and discretion
is to be used therein, lest if we grow to take too great
a felicity and pleasure therein, we fall into such a
rhyming vein and curious affectation 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 presently 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, yet sometimes
such an allusion, or such an elegancy of speech, so
graceth the speech, as that both it best liketh you,
and likewise maketh the best impression in you. In a
word, both in the speaker moderation is required that
such allusions or elegancies be not too often used, and
in the hearer likewise judgment is required, that such
allusions or elegancies be not too rashly condemned.

* That is, ' play upon -words.7 — Ed.
t That is, ZOSt^Q and nSl^D-— Ed.

2. It is to be noted that the apostle saith, ' for we
are the circumcision.' For thereby both the apostle
denieth that circumcision which is made with hands,
and which is outward in the flesh, to be truly circum-
cision, and likewise affirmeth that spiritual circum-
cision, which is made without hands by the Spirit in
the heart, by purging thence all evil affections, to be
truly circumcision, so that not they which are circum-
cised with carnal circumcision are the circumcision,
but they only which are circumcised with spiritual
circumcision are the circumcision. Whence, first, I
observe, that as all other ceremonies and sacrifices of
the law, so likewise the circumcision of the flesh had
then an end when Christ came in the flesh, so that the
use of them afterwards was not only unprofitable, but
hurtful. For albeit it be said, both of circumcision
and of other ceremonies and sacrifices of the law, that
they were to continue for ever, Gen. xvii. 13, Exod.
xii. 14, xxxi. 1G, 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-
cumcision 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 Galatians, chap. v. 2, that ' if they
be circumcised, Christ shall profit them nothing;' and
again, ver. 4, that ' whosoever are justified by the law
they are fallen from grace ; ' 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. G, 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, Rom. 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 be abolished. I
answer, 1, out of the apostle, that he doth not simply
say, that circumcision was a seal of the righteousness
of faith, but of the righteousness of the faith which
Abraham had when he was uncircumcised. Now,
what was the righteousness of his faith ? Surely other
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 already come in the flesh, and
this is our righteousness of faith. But unto him it
was accounted for righteousness that he believed in
the promised seed, which should afterwards come
in the flesh ; and this was his righteousness of
faith. Right, therefore, it was, that when the pro-
mised seed, which he 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,
unto 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 the law,' chap. iv. 4, 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 plainly of these things
as that ye do conceive me, neither know I how to
speak more plainly. Consider how they arise from
the place we now handle, and they will be so much
the more easy to be understood.

If now ye ask me whether circumcision be quite
and utterly now abolished, so that nothing thereof 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 Words, if The time had
given leave.

LECTUEE LI.

For ice are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence

in the flesh. — Philip. 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, nothing 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 we
may plainly see and perceive by those manifold incre-
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
especially have regarded. ' I am full,' saith the
Lord, Isa. i. 11-33, ' of the burnt- offering of rams,
and of the fat of fed beasts ; and I desire not the
blood of bullocks, nor of lambs, nor of goats. Bring
no more oblations in vain ; incense is an abomination
to me,' &c. Again, in another place, Amos v. 21, he
saith, ' I hate and abhor your feast days, and I will
not smell in your solemn assemblies. Though ye
offer me burnt- offerings, and meat-offerings, I will not
accept them ; neither will I regard the peace-offerings
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-offerings, peace-
offerings, and meat-offerings ? "Were the sabbaths,
and new moons, and feast days, such things as in.
which he took no pleasure at all ? No doubt but the
Lord had commanded all these things whereof the
prophets here speak, in his law given by the hand of
Moses, as might easily be proved out of the books of
Numbers and Leviticus. And this was it that the
hypocritical Jews stood upon with the prophets, 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-
offerings and sacrifices whatsoever : as it is said,
1 Sam. xv. 22, ' to obey is better than sacrifice ;

Ver. 3.]

LECTURE LI.

221

and to hearken is better than the fat of rams.' And
again the Lord saith by his prophet, Hosea vi. 6, ' I
desired mercy and not sacrifice, and the knowledge of
God more than burnt-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 ceremonv though commanded.

Now as it was in other ceremonies of the law,
so was it in this circumcision of the flesh, that
it had a moral use and signification, the regard
whereof was far more accepted with God 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 thence they might
purge all wicked and carnal affections, 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, yet
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 wTord, 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 larger description of
it, it is, as this place of our apostle maketh manifest,
• a cutting away from the heart of all carnal affections,'
whereby we might be hindered in the spiritual service
of God, and in our rejoicing in Christ Jesus ; so that,
being thus circumcised, ' we worship God in the
spirit, and rejoice in Christ Jesus, and have no 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. 16, ' Circumcise the foreskin of your heart, and
harden your necks no more ;' and by the prophet
Jeremiab, where he saith unto the men of Judah 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 circumcision of the ears ; as where
Stephen saith, Acts vii. 51, 'Ye stiff-necked, and of
uncircumcised hearts and ears,' i. e. which will not

hear when God speaks unto you ; and also of the
circumcision of the lips, as where Moses said unto the
Lord, Exod. vi. 30, ' Behold I am of uncircumcised
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 hands,' Col. ii. 11, by
the Spirit of almighty God, as witnesseth 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, Rom. 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 affections, and work in us all holy desires
to die unto sin and to live unto God in righteousness
and true holiness. This circumcision then of Christ,
this circumcision of the heart, this spiritual circum-
cision which is made without hands by the finger of
the Spirit, illuminating our understandings, renewing
our wills, purging our carnal affections, crucifying in
us the old man, and quickening us in our inner man,
in the spirit of our mind, this is the true circumcision,
and this is that circumcision wherewith the apostle
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
born 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. c. 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 above
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 us. 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,' Rom. ii. 28, 29.

Let this, men and brethren, teach us to descend
into ourselves, and see whether we be circumcised or
uncircumcised ; whether we can, with the apostle,
truly say that we are the circumcision, that we are
circumcised with the true circumcision. Do we 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 affec-
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 affections 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 affections,
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 affections be so inordinate as that we be
full of strife, envy, hatred, malice, wrath, contentions,
backbitings, 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 filthily, and uncleanly, and unseemly,
and scoffingly, and irreligiously ; if as yet either we
will not open our ears to hear the voice of the charmer,
charm he never so wisely, or else will grin and gnash
our teeth at him that shall roundly knock at the door
of our hearts, to rouse us out of the dead sleep of sin
whereinto we are fallen ; if, I say, things stand thus
with us, are we not of uncircumcised hearts, and lips,
and ears ? Yes, my brethren, if it be thus, whatso-
ever we say, or what show soever we make, yet are we
of uncircumcised hearts, lips, and ears. For there-
fore is our understanding full of darkness, our will
and desires perverse and crooked, and our affections
inordinate, because the Lord, by his Spirit, hath not
circumcised our hearts ; therefore are our mouths
filled, not with talk of such things as belong unto our
peace, but with corrupt communication, and jesting,
and taunting, and profane talking, because the Lord,
by his Spirit, hath not circumcised our lips ; and
therefore are our ears open unto every wicked 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 uncircumcised, so let him think himself to be
received into the covenant, or yet to be a stranger
from the covenant of promise ; and he that is 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, but,
having escaped from the filthiness of the world, let
him give his members servants unto righteousness in
holiness, and worship the Lord with holy worship.
But he that hath walked either 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 off from the Lord his
people, and shall have none inheritance among the
saints of God. Unto such, therefore, I say, as the
Lord by his prophet, 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 ground : for it is time to seek
the Lord, till he come and rain righteousness upon
you.' Weed out all impiety and wicked affections

Ver. 3.]

LECTURE LI.

223

from your hearts, put off the sinful body of the flesh,
and be renewed in tho spirit of your 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 he that hath his part in the first resurrection,'
Rev. xx. 6, i.e. by the power of God his Spirit regene-
rating him, riseth from sin, wherein he was dead, unto
newness and holiness of life ; for on such the second
death hath no power. And let this suffice to be
spoken touching both the carnal and likewise the
spiritual circumcision, by occasion of these words,
• We are the circumcision.' It followeth ; —

Which worship God in (he spirit. By this and the
rest that follows is described, as I told you, who are
circumcised with spiritual circumcision, even they
which worship God spiritually, &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 world, 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 be imagined, seeing they want the
holy word of life, where alone we both clearly know
him, and likewise how to worship him. Nay, how
should not they most grossly err touching the true
worship of God, seeing where the word is, there are
so many errors touching the true and spiritual worship
of God ? Witness those manifold will 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 our spirits ? And are not all these
things performed unto him by our rejoicing in Christ
Jesus ? We rejoice in Christ Jesus, knowing that in
him we are beloved; and therefore we love God, who,
we know, cloth love us in Christ Jesus. Again, we
rejoice in Christ Jesus, knowing that in him all the
promises of God are yea and amen; and therefore we

believe in God, and put our trust in his name, who,
we know, for his sake, maketh good all his promises
unto us. Again, we rejoice in Christ Jesus, knowing
that by him an atonement and reconciliation is made
between God and us ; and therefore we fear God,
whose wrath we know is now appeased towards us by
the mediation of Christ Jesus. Again, we rejoice in
Christ Jesus, knowing that by him we may go boldly
unto the throne of grace ; and therefore we pour out
our prayers unto God, who, we know, giveth us what-
soever we ask by faith in his name. Again, we rejoice
in Christ Jesus, knowing that through Christ we are
able to do all things ; and therefore we obey God,
who, we know, strengtheneth us in Christ to do all
things that he requireth of us. Again, we rejoice in
Christ Jesus, knowing that he is made of God unto
us wisdom, and righteousness, and sanctification, and
redemption ; and therefore we glorify God both in our
bodies and in our spirits, who, we know, hath given
us his Son, and together with him hath given us all
things also. So that through the rejoicing which we
have in Christ Jesus we worship God spiritually, with
all holy worship of love, of faith, of fear, of prayer,
of obedience, and of glorifying his name both in our
bodies and in our spirits. Yea, and whosoever hath
not this rejoicing in Christ Jesus, it is impossible that
he should worship God with this spiritual and holy
worship. For how shall he love God, that is not per-
suaded of the love of God towards him in Christ
Jesus? How shall he believe in God, and put bis
trust in his name, that knowetb 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 prayers shall be accepted and heard
in Christ Jesus, that offereth our prayers unto God,
and makes continual intercession for us ? How shall
he obey God in that which he commands, that knows
not that God in Christ Jesus doth enable him to do
that which he commandeth ? How shall he glorify
God in his body, or in his spirit, that knows not what
great mercies God hath vouchsafed unto us through
Christ Jesus? So that unless we can rejoice in Christ
Jesus, even because we know all these things, we
cannot possibly worship God with spiritual worship.

Will you then, men and brethren, have a direction
for your spiritual worshipping of God ? Surely it is
needful, ' for God is a Spirit, and they that worship
him must worship him in spirit and in truth,' John
iv. 24. Let this, then, be your direction. Rejoice in
Christ Jesus ; rejoice in him, because ye are beloved
in him, and then surely ye will love God, who loves
you in Christ Jesus ; rejoice in Christ, because in
him all God's promises are made good and performed
unto you, and then surely ye will believe in God, and
put your trust in him, who keepeth promise, and suf-

224

AlliAY ON THE PH1LIPPIANS.

[Chap. III.

fereth not bis truth to fail for ever; rejoise in Christ,
because by him ye have received the atonement, and
then surely ye will fear God, whose wrath was appeased
by the reconciliation of Christ Jesus ; rejoice in
Christ, because through him your prayers are accepted
and heard with God, and then surely ye will pour out
your prayers unto God, who gives you whatsoever ye
ask in faith in his name ; rejoice in Christ, because
in him ye are made able to do all things, and then
surely ye will obey God, who strengthened 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
unto 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
only to repose our whole trust and confidence in him,
as in the horn of our salvation, to make our boast of
him, and to tell of all the wondrous works that he hath
done for us with gladness, but withal to renounce all
confidence in the flesh, and in any outward thing
whatsoever. For these are things which cannot stand
together, rejoicing in Christ Jesus, and reposing our
confidence in any outward thing whatsoever ; for if
we rejoice in Christ Jesus, 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
apostle plainly sheweth, where he saith, Gal. v. 4,
that whosoever arc 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
paved by them, they are fallen from grace, Christ pro-
iiteth them nothing. Let them look unto this, that
trust unto their merits to be saved by them. Surely
the conclusion from this place of our apostle lieth very
hard upon them. For hence thus I gather, they
that have confidence of their salvation by their merits,
or by any outward thing whatsoever, and not only by
Christ Jesus, they rejoice not in Christ Jesus ; they
that rejoice not in Christ Jesus, they worship not God
in the spirit; they that worship not God in the spirit,

they are not circumcised with the true and spiritual
circumcision ; eiyo, 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
amoii'7 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 believeth in him,
believeth in him that sent him ; and he that loveth
him, loveth him that sent him ; and he that obeyeth
him, obeyeth him that sent him ; and he that 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 Jesus, 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

Ver. 4.-6]

LECTURE LII.

225

of our salvation, renouncing all confidence in anything
without him whatsoever ! 0 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 u-j with
thy Holy Spirit, that, abandoning all worldly confi-
dence whatsoever, we may wholly and only rejoica
in thy San Christ Jesus for ever !

LECTUEE LII.

Thowjh I m'ujht also have confidence in the flesh. If any other man thinketh that he hath whereof he might

trust. — Philip. III. 4-6.

NOW the apostle in these words proposeth unto
them his own example, as an embracer of that
truth, touching man's righteousness and salvation,
which they were to embrace and follow, from this verse
to the fifteenth. And first he shews that he for his
part reposeth no trust or confidence of his righteous-
ness or salvation in the circumcision of the flesh, 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
verses 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 and
loss, they also should do so, and therefore should not
regard whatsoever those false teachers told them of
circumcision, or of the works of the law. In general
therefore, first, the apostle shews, that if he would have
confidence in the flesh, he hath cause enough, so that
he might, if he would, have confidence in the flesh, in
these words, ' Though I might,' &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,' &c. Thirdly, he proves his two for-
mer assertions by a particular recital of certain things
wherein he might rejoice, in some of which he was
not inferior to the best, as in circumcision, being cir-
cumcised the eighth day ; in kindred, being of the
kindred of Israel ; in tribe, being of the tribe of
Benjamin ; in ancientness of stock and lineage, being
an Hebrew of the Hebrews ; and in profession, being
a Pharisee ; and in others he was before the best, as
in zeal, having persecuted the church, and in righteous-
ness, which is in the law, being unrebukeable. Thus
ye see the form of the apostle his proceeding, and the

division of these words into their branches. Now touch-
ing the meaning of them in more particular sort, —

First, in the first general proposition, where he
saith, 'Though I might,' &c, the apostle meeteth with
an objection which haply the false teachers might have
made against him ; and it is as if he should thus have
said, Though I say that I rejoice in Christ Jesus, and
have no confidence in the flesh, yet let no man say that
it is because 1 have no cause of confidence in the flesh,
for I have cause enough ; so that if I would, I might
not only, as a Christian, have my whole confidence [in]
Christ, but also, as a Jew, have confidence in the flesh.
Secondly, where he saith in the next general proposi-
tion, ' If any other man,' &c, the apostle, not ambi-
tiously, but being forced thereunto by the ambition
of others, compareth himself not only with those
false teachers, but even with the best of the Jews ;
and for cause of having confidence in the flesh, if he
would, he preferreth himself before the best of them.
For it is as if he should thus have said, If any, I say
not only of those dogs and evil workers, but if any
other, even of the best of the Jews, think that he have
cause of confidence in the flesh, that is, in any out-
ward thing without Christ, I might have more cause
of confidence in outward things, if I would, than he,
whatsoever he be. Thirdly, where he saith in the
particular recital of those things wherein he might if
he would rejoice, that he was ' circumcised the eighth
day,' the apostle sets down his first prerogative,
common to him with other of the Jews. He was
circumcised, he means in the foreskin of his flesh,
therefore no Gentile ; the eighth day, therefore he
was no proselyte, but a natural Jew, for the prose-
lytes, which were those that, being Gentiles, em-
braced the Jewish religion, they were circumcised
after their conversion unto Judaism ; but all the
Jews were by the law circumcised the eighth day.
So, then, he was no Gentile or proselyte, but a natural
Jew, being circumcised the eighth day. His second
prerogative, common to him with other of the Jews
likewise, was, that he was of the kindred of Israel ;
that is, not born of parents that were proselytes, and
only converted unto Jews, but of parents which were
natural Jews, even of the seed of Jacob : a preroga-
tive which the Jews stood much upon, that they were

226

AIEAY ON THE PHILIPPIANS.

[Chap. ITI.

descended of Jacob, who was called Israel, because be
prevailed with God. His third prerogative, wherein
be was above many of the Jews, was, that he was of
the tribe of Benjamin, which his tribe he mentioneth
both for the dignity of his tribe, as being the tribe
whence Saul, tbe first king of Israel, was ; as also,
farther, to shew himself an Israelite, whose custom it
was to reckon their tribe. His fourth prerogative,
wherein he yet more excelled many of the Jews, was,
that he was an Hebrew of the Hebrews, whereby he
argues the ancientness of his stock and lineage, as
being continued from Abraham, called the Hebrew,
Gen. xiv. 13, or from Heber, of whom the Jews were
called Hebrews, which was before tbe confusion of
tongues at the building of Babel, Gen. x. 21, 25.
His fifth prerogative, wherein he 37et more excelled
the most of the Jews, was, that he was by the law, i. e.
by sect and profession, a Pharisee, the sect itself being
thought the most strait sect of the Jewish religion,
Acts xxvi. 5, and they more holy, and also more
learned in tbe Scriptures, than men of other sects.
His sixth prerogative, wherein he passed all the rest
of the Jews, was his zeal, which was so fervent and
outrageously hot, that he persecuted the church of God
extremely, Gal. i. 13; or, as it is in the Acts, chap,
xxii. 4, xxvi. 10, 11, 'unto death, binding and deliver-
ing into prison both men and women ; punishing them
throughout all the synagogues, compelling them to
blaspheme, and giving his sentence when they were
put to death.' The last prerogative here mentioned,
wherein also he passed all the rest of the Jews, was,
that touching the righteousness which is in the law,
that is, which consistetb in the outward observation of
those things which the law commanded, he was un-
rebukeable, to wit, before men ; so precisely walking
in all the commandments and ordinances of the law,
as that no man could reprove him; as it is also said of
Zacharias and Elizabeth, Luke i. 6. This I take to
be the meaning of the apostle thus far. Now, let us
see what may be observed hence for our use and
instruction.

1. Here I note the manifold and great arguments
which the apostle had of confidence and rejoicing in
the flesh, even so many and so great, that he might
not only compare with the best of the Jews, but, all
his prerogatives considered, he might more rejoice in
such outward things than might any of the best of
them. For look, wherein any of the best of them
might rejoice, whether it were in circumcision, or in
nobleness of race, or in ancient descent, or in dignity
of tribe, or in profiting in the Jewish religion, therein
might he also rejoice ; and then for zeal, he was much
more zealous of the traditions of his fathers than were
any of the rest, being even mad in zeal against the
Christians ; and likewise for holiness of life, and reli-
gious observation of the law, he walked so well and so
precisely, as that no man could except against him, or
reprove him for anything that wayf

Hence then I observe the wonderful wisdom of our
good God, in his most wise disposing and ordering of
all things for the behoof and benefit of his church.
For to the end that he might bring the Jews from that
vain confidence which they had in the flesh, and from
that over- weening conceit which they had of their own
righteousness by the works of the law, unto confidence
in Christ Jesus, and unto that righteousness which is
of God through faith, to the end (I say) that he might
bring the Jews from those outward things of the flesh
unto the inward knowledge of Christ Jesus, he raised
up to this purpose this holy apostle, that he, being a
man fully furnished with all prerogatives in all such
outward things as they rejoiced in, might both be of
greater authority with them, and likewise have the
greater possibility to draw them from works unto
grace, from the law unto Christ. For if it had been
so, that he had persuaded them to renounce all confi-
dence in the flesh, and to rejoice only in Christ Jesus,
having himself no cause of confidence in the flesh,
they might haply have lightlj7 esteemed him, and
thought that, because himself had nothing touching
the flesh whereof to rejoice, therefore he envied them,
and persuaded them to renounce all confidence in the
flesh. But when now they should see that he that
thus persuaded them was one that had greater cause
of confidence in the flesh than had the best of them,
they must needs likewise see that surely his persua-
sions proceeded from a certain and sound judgment,
and not from any conceited opinion or hateful envy.
So we see that to teach men that pleasures, and
sumptuous buildings, and riches, and possessions,
and the like, were all but vanity and vexation of the
spirit, he stirred up Solomon, who, having had his
fill of all kinds of pleasures which either his eye or his
heart could desire, and having built goodly houses,
and great works, and having gathered great riches and
treasures, and gotten large possessions above all that
were before him in Jerusalem, was so fit to teach that
lesson, Eccles. ii., that he, saying of all those things
that they were but vanity and vexation of the spirit,
the truth thereof micjht the rather be believed. So
likewise, when the church had sat now a long time in
the darkness of Romish Egypt, and had been be-
witched, as with many other gross errors, so with this
of justification by works, and merits of their own
making, we see that, to purge the church of these
pestilent diseases, he raised up not many years ago in
Germany that reverend Luther, who, having been a
long time more pharisaical and zealous in those monk-
ish ways and doctrines than the common sort of his
order, and having lived, as Erasmus witnesseth,* so
that none of all his enemies could ever charge him
with any note of just reprehension, might so much the
rather prevail with the church to draw them from
those dreams and dregs of superstition and idolatry
wherein they were drowned. And thus oftentimes it
* Epist. lib. v. Melan. 1. vi. Wolfreo.

Ver. 4-6.]

LKCTURE LII.

227

seemeth good to the wisdom of our God, to the end
that he may the rather draw his people either from
errors in opinion or corruptions in life, to raise up of
themselves some such as have as deeply heen drenched
in those errors which they maintain, and delighted as
much in those follies which they follow, as they them-
selves ; that when they shall disclaim such and such
errors, or renounce such and such follies, the rest may
the rather hearken unto them, and be induced by
them to disclaim their errors, and to renounce their
follies. Whence I make this double use : —

(1.) This may teach them whom it hath pleased the
Lord to reclaim from error in opinion, or folly in life,
to consider why the Lord hath thus in mercy dealt
with them, and accordingly to perform such duties
unto the Lord as are required of them. Art thou,
then, called out of the darkness of Romish Egypt
unto the glorious light of the gospel of Jesus Christ ?
Art thou freed from the bondage of that Romish Pha-
raoh into the glorious liberty of the sons of God by
the day-star arising in thine heart ? It is a great
mercy of the Lord unto thee thus to deliver thy soul
from death, and thy feet from sliding. But consider
thou whether the Lord hath not also in wisdom done
this, that thou having been nusled up in their super-
stitious errors, and as eagerly maintained them as
the.y, shouldst now labour to draw them out of dark-
ness into light, and from vain confidence in the flesh
to rejoice in Christ Jesus. . What doest thou know
but that the Lord therefore suffered thee for a while
to sit in darkness and in the shadow of death, that
when afterward the day-star should arise in thine
heart, thou mightest both labour the more with them,
and likewise be in the better possibility to prevail
with them ? Follow thou, therefore, the example of
this holy apostle, and labour to wean them, as from
other their errors, so from confidence in their works,
and in merits of their own making, that they may
rejoice wholly in Christ Jesus, and only put their
trust in his name. Again, hast thou haunted with
vain persons, and been delighted in the company of
the wicked ; hast thou run with a thief when thou
sawest him, and been partaker with the adulterers :
hast thou given thy money unto usury, or taken reward
against the innocent ; have thine hands wrought, or
thy feet run unto, or thy thought devised, or thy heart
consented unto this or that sin or iniquity ; and hath
the Lord now reclaimed thee ? It is a great mercy of
the Lord, [no doubt, unto thee. But consider thou
whether the Lord hath not also in wisdom done this,
that thou mightest draw them with whom sometimes
thou sortedst thyself unto a reformation of their
ways. What knowest thou but that he hath reclaimed
thee from such and such inordinate ways, that, having
walked with them, thou mightest be the means of
reforming them ? As it hath pleased the Lord, there-
fore, to reclaim every man from any error in opinion,
or folly in life, so let him labour to reform such errors

or follies in them whom he knows to be entangled with
them ; ever remembering that of our Saviour unto
Peter, Luke xxii. 32, ' when thou art converted,
strengthen thy brethren ;' and likewise that, James
v. 20, that ' he which converteth a sinner from going
astray out of his way, saveth a soul from death, and
hideth a multitude of sins.'

(2.) This may teach them that are as yet holden with
any error in opinion, or folly in life, to hearken unto
those whom the Lord hath raised, even of themselves,
to admonish them of their errors, or of their follies.
For thus they should consider with themselves. He
was so affected as now I am, and had as great skill
and will to maintain those things which now he doth
oppugn, as I have ; and if the Lord have now revealed
unto him that which as yet he hath kept hid from
mine eyes, who am I that I should not hearken unto
him ? Again, he was so delighted as now I am, and
did run after such sins and iniquities as he now
speaketh against, as now I do, and if the Lord have
now so lightened his eyes that he both seeth the folly
of his own ways, and calleth me from the like, why
should I not receive instruction from him *? Thus (I
say) they should consider, and cause their ears to
hearken unto wisdom, and incline their heart unto
understanding, Prov. ii. 2. But what do they ? For-
sooth, if such a one as was wrapped in their errors
would now draw them from their errors, they disdain
him the most of all other, and they cry, ' Away with
the apostate,' away with the revolter, ' we will not
hear him, our soul loatheth him.' And might not the
Jews, even with the very same reason, have dealt so
with the apostle, and so cried after him? Again, if
such a one as was delighted in their follies whatsoever,
would now draw them from their follies, do they not,
by and by, say, ' Oh, sir, how long have you been of
this mind ? Are you so quickly become so precise,
that now 3-ou cannot brook these things ? Not long
since you were as we are, and ere long haply will bo
again; in the mean time, you ma}* talk where you may
be heard, but we will walk in our old ways.' And
might not the Jews, even with the very same reason,
have said thus to the apostle ? Surely, they that send
away such as, arising of themselves, seek to reclaim
them from their errors or their follies, with such answers,
they do therein justify the Jews, neither suffer they
the consideration of this wisdom of our God (whereof
we have spoken) to sink into their hearts. Well, let
us consider it, and as it doth or may concern us, so
make these uses of it.

2. Here I note that the apostle, to repress the inso-
lency of those that boasted in outward things without
Christ, spareth not to speak of such prerogatives as
he had touching the flesh, and in such to prefer him-
self before the best of them. Whence I observe, that
in some 'cases the children of God may stand upon
their own commendation, and are not to spare to
speak of such blessings, outward or inward, as the

228

AIRAY ON THE PHILIPPIANS.

[Chap. III.

Lord hath bestowed upon them above their brethren.
Our holy apostle, we see, did it very often. In the
latter to the Corinthians, chap, xi., we see how largely
he speaketk of the excellency of his ministry, of his
gifts of knowledge, of his diligence in his office, of the
nobleness of his birth, of the ancientness of his stock,
of his patience, of his constancy, of his manifold suffer-
ings for Christ his sake ; and in chap, xii., of his visions
and revelations which were shewn him of the Lord.
So likewise, in the epistle to the Galatians, chaps.
i. ii., we see how he magnifieth his office and apostle-
ship, standing upon it that he was in nothing inferior
to the chief apostles, but withstood Peter, the apostle
of the Jews, to his face ; where also he boasteth of
his profiting in the Jewish religion above ninny of his
companions, and of his zealousness of the traditions
of his fathers, chap. i. 14. Like places unto these we
have in the Acts, chaps, xxii. xxvi., where we see the
like practice of the apostle. But [what] was it that
moved the apostle hereunto ? Was it ambition, and
vain affectation of his own praises, that moved him ?
No, surely ; he was (as himself often saith) even com-
pelled thereunto, partly to repress the insolencies of
those that laboured to undermine his authority, and
partly to quit and clear himself of such false cav illa-
tions as were laid against him ; and partly to confirm
such weak brethren, as such arguments of commenda-
tion might somewhat prevail with. Thus, then, we
see that the children of God, warranted by the
example of the apostle, may speak even freely of such
blessings as" the Lord in mercy towards them hath
bestowed upon them above others of their brethren ;
but may they, in every case, and upon every occasion,
break forth into their own praises ? No, certainly
they may not, but only in seme cases. As (1.) when
they are so vilified, and disgraced, and discounte-
nanced, their authority so impeached, their gifts so
nullified, their persons so contemned, as that thereby
not only themselves are justly offended, but God's
name likewise dishonoured, then may they even boast
themselves of such mercies, outward or inward, as
the Lord hath vouchsafed unto them. So our apostle
did, when the false apostles laboured to disgrace him
with the Corinthians and the Galatians, as having no
authority, no gifts of knowledge, or eloquence. (2.)
When they see that the proud insolency of their adver-
saries, that exalt themselves against the knowledge of
God, cannot otherwise be repressed. So our apostle
did when the false apostles did so insolently brag as if
they had all knowledge, and all wisdom, and all un-
derstanding. (3.) When they which otherwise should
give them that testimony which is due unto them,
do it not, the glory of God requiring it, then may they
break out into their own praise ; and this our apostle
sheweth to be one cause why he boasted himself,
where he saith, 2 Cor. xii. 11, ' I was a fool to have
boasted myself ; but ye have compelled me : for I
ought to have been commended of you.' Because,

therefore, the Corinthians gave him not that testi-
mony which was due unto him, therefore he was
compelled to boast himself. (4.) When they see that
their boasting may make for the edification of the
church of Christ Jesus, then may they boast them-
selves ; so our apostle here boasteth himself, as to re-
press thereby the insolency of the false teachers, so
partly to teach the Philippians, that seeing he, having
such prerogatives above others touching the flesh, yet
counted all those things but even dung and loss, they
also by his example should do so. In all these cases
the children of God may and ought to speak, and even
to glory and boast, of such blessings as God hath be-
stowed upon them above their brethren. Touching
this whole point, I give these two caveats: first, that
they do not hunt after occasions and opportunities to
praise themselves ; but that then only they do so,
when they are even driven and compelled so to do by
such occasions as now we have spoken of, or the like ;
secondly, that when they praise themselves, heing
compelled thereunto, they do it not in affectation of
their own praise, but for the praise and glory of
Almighty God.

Here, then, let not any proud pharisee, or any
ambitious Diotrephes, shroud himself under the covert
of the apostle, as if his example might serve to him
for any defence of his ambition, or pharisaical con-
tempt of others. Let not that man of sin hereupon
exalt himself above all that is called God, or that is
worshipped. All such proud, and vain, and ambitious
spirits as vainly glory in their pedigree, in their
honour, in their riches, in their wisdom, in their holi-
ness, in their zeal, or the like, they savour not of
Paul's spirit, but rather of Lucifer's spirit. Whoso-
ever otherwise boast themselves than being compelled
thereunto, whosoever otherwise break out into their
own praises than only unto the praise and glory of
God, they may well talk of Paul's boasting, but they
know not what it meaneth ; and as much may be said
for the proud contemning pharisee (Luke xviii. ] 1)
as can be said for such men. Beware, therefore, of
ambition and vain-glory, for it shutteth from God, as
witnesseth our Saviour where he saith unto the Jews,
John v. 44, ' How can ye believe which receive
honour one of another, and seek not the honour that
cometh of God alone ? ' Let us, therefore, speak
with gladness of the blessings which the Lord hath
vouchsafed unto us, and, if need be, let us glory and
boast of them, but ever remembering that which is
written, 1 Cor. i. 31, ' He that rejoiceth, let him.
rejoice in the Lord.' To glory in the mercies of the
Lord towards us, affecting our own praise and glory,
is pharisaical, hypocritical, and wicked ; but in some
cases so to do, to the praise and glory of God, is both
lawful and very requisite.

I will end this point, if in one word I shall answer
one doubt, which is, how the apostle should reckon it
amongst his external praises and arguments of confi-

Ver. 7, 8.]

LECTURE LI 1 1.

220

dence in the flesh, that he persecuted the church of
God. This, no doubt, was a great and grievous sin, to
.persecute the church of God, as our apostle acknow-
ledge th, 1 Tim. i. 13, where he saith, ' I was a blas-
phemer, and a persecutor, and an oppressor, but I was
received to mercy.' But we must remember that the
apostle had to do with those that would seem to be
very zealous of the law. He mentioneth, therefore,
his persecution of the church, only to prove that he
was as zealous of the law as the best of them ; which
zeal they highly accounted of, as also he did before
his conversion, though now he condemned it. In
respect, therefore, of them, and likewise in respect of
his own opinion before his conversion, his so fervent
zeal, that he persecuted the church of God, is reckoned
amongst his praises. And the same is likewise to be
said of all the rest, as hereafter we shall shew.

3. Here I note that the apostle, to prove that he
might have confidence in the flesh, if he would, as
well as the best, reckoneth whatsoever outward things
±he Jews most stood upon, or could indeed be stood
upon, as circumcision, great kindred, ancient con-
tinuance therein even from Abraham the Hebrew,
nobleness of tribe, religiousness of profession, fer-
vency of zeal, and most precise observation of the
commandments and ordinances of the law ; whence I
observe, that to have confidence in any outward thing
without Christ whatsoever, is to have confidence in
the flesh. This is proved, because whatsoever out-
ward thing without'Christ is termed flesh, both here,
as this discourse proveth, and elsewhere in the very
like form of speech, as where the apostle saith, 2 Cor.
xi. 18, ' Seeing that many rejoice after the flesh, I
will rejoice also.' Now, what are the things that here
he rejoiceth in ? Surely many of them the self-same
things that here the apostle speaketh of, and besides,
other things also, as hunger, thirst, cold, nakedness,
stripes, imprisonment, stoning, persecution, and the
like, all which he comprehendeth in the name of flesh,
affirming that he rejoiceth in the flesh when he re-
joiceth in these things. As, then, to rejoice in any
outward thing without Christ is to rejoice in the flesh,
so likewise to have confidence in any outward thing
without Christ is to have confidence in the flesh.

Let this, then, teach us not to have confidence in
any outward thing whatsoever without Christ. Thou
art baptized ; it is well : so was Simon Magus, Acts
viii. 13. It is ' not the putting away of the filth of
the body that saveth us, but in that a good conscience
maketh request to God,' 1 Pet. iii. 21. Thou hast

eaten at the Lord his table ; it is well : so, no doubt,
did Judas. He that eateth and drinketh worthily is
made one with Christ, and Christ with him ; but ' he
that eateth and drinketh unworthily, eateth and drink-
eth his own damnation,' 1 Cor. xi. 29. Thou art
born of holy and godly parents ; it is well : so were
Ishmael and Esau. ' They which are the children of
the flesh are not the children of God, but the children
of the promise are counted for the seed,' Rom. ix. 8.
Thou art of an holy profession ; it is well : so was
Demas. Holiness of profession commendeth not
unto God, but an heart purified by faith which work-
eth through love. Thou distributest to the poor, and
doest many good things ; it is well : so did the
pharisees, and the young man in the gospel, Mat.
xix. 20. ' Though I feed the poor with all my goods,
and though I give my body to be burned, and have
not love, it profiteth me nothing,' 1 Cor. xiii. 3. In
a word, there is nothing under heaven without Christ
that doth profit us, so that we should rejoice, or have
confidence in it ; for, Acts iv. 12, ' among men there
is given none other name under heaven whereby we
must be saved, but only by the name of Christ Jesus.'
' Let us therefore trust perfectly on the grace that is
brought unto us by the revelation of Christ Jesus,'
and let us have no confidence in any outward thing
without Christ whatsoever, no, not in the outward
action of receiving the sacrament of baptism, or of
the Lord his supper. For if we have, then have we
confidence in the flesh ; and if we have confidence in
the flesh, we rejoice not in Christ Jesus ; and if we
rejoice not in Christ Jesus, we worship not God in
the spirit ; and if we worship not God in the spirit,
we are not circumcised with the true circumcision ;
and if we be not circumcised with the true circum-
cision, we belong not to the covenant of grace.

0 Lord, bless thy word unto us, which now we
have heard with our outward ears ! Such of us as it
hath pleased thee to reclaim from any error in opinion,
or folly in life, make us careful of reforming such
errors and follies in others ; and such of us as are
yet holden with any error or folly, we beseech thee
so to frame us after thy will, that we may hearken
unto wisdom, and incline our hearts unto under-
standing ! Remove far from us all vain affectation of
our own praises, and open our mouths to set forth
thy praises, so oft as shall be meet for thy glory !
Wean us, 0 Lord, from all confidence in any outward
thing whatsoever, and settle all our confidence in
thyself, and on thy Son Christ Jesus, to whom. &c.

LECTURE LIII.

But the things that were vantage unto me, the same I counted loss for Christ his sake. Yea, doubtless, I think

all things loss, tic. — Philip, iii. 7, 8.

Z^C/T the things, &c. In these words the apostle good cause, and greater, of confidence and rejoicing in
-*-* goeth forward, and shews that albeit he had as the flesh, and in things without Christ, than had either

230

AIRAY ON THE PHILIPPIANS.

[Chap. III.

those false teachers, or the best of the Jews whatso-
ever, yet now, since the knowledge of Christ Jesus and
his righteousness was revealed unto him, he counted
of all those outward things, in respect of any confi-
dence or rejoicing in them, not only as unprofitable,
but as hurtful. In these two verses, therefore (1),
the apostle in general shews that howsoever sometimes
he had made great reckoning of his unrebukable walk-
ing in the law of God, and of those outward things
wherein the Jews gloried, yet after that he came to
the knowlege of Christ Jesus, he changed his mind so
far, that he counted them then not only unprofitable, but
also hurtful for Christ his sake ; and this he doth ver. 7.
(2.) Shewing his resolute continuance in the same
mind which first he had when he came to the know-
ledge of Christ Jesus, he doth principally amplify,
and more specially explicate, that which he had said
before in the latter part of the 7th verse ; and this he
doth verse 8. The first, ye see, is a comparison
between the apostle his judgment before his know-
ledge of Christ, and after his knowledge of Christ ;
for the same things which seemed a vantage unto him
before he knew Christ, afterwards he counted loss
for Christ his sake. The second is principally an
amplification, or more special explication, of the latter
part of the comparison, wherein he goethover and over
the same terms he used, but sometimes writh some
diversity, for the farther and better opening of them.
For whereas, ver. 7, he had said, ' the same I counted
loss for Christ his sake,' ver. 8, he repeateth the same
to the same purpose thrice, but with some amplifica-
tion, and likewise with some alteration in the form
and phrase of speech : as, first thus, ' I think all things
loss for the excellent knowledge' sake of Christ Jesus
my Lord ;' again, thus, ' for Christ I have counted all
things loss ;';olastly, thus, ' I do judge all things to be
dung, that I may win Christ.' So that ye see the 8th
verse is especially an amplification, or more special
explication, of the later part of the comparison in
ver. 7. Now from this general division and explica-
tion of these words, let us descend unto a more parti-
cular examination of the meaning of them.

1. Therefore, where the apostle saith in the com-
parison, 'but the things,' &c, by the things which
seemed vantage unto him, hemeaneth all the things be-
fore reckoned, but especially his righteousness by the
law; these, as he saith, seemed unto him. "When? To
wit, before he knew Christ, what seemed they unto him ?
Vantage, i.e. a gain, so meritoriously profitable, as
wherein he might repose the confidence of his salva-
tion. Again, when he saith, ' the same I counted
loss,' he meaneth that, after he began to know Christ,
he counted those same things not only unprofitable,
but also hurtful ' for Christ his sake,' i. e. as the
apostle in the next verse expounds it, for the excellent
knowledge' sake of Christ Jesus, or for the winning of
Christ, because confidence in those things were hin-
drances thereof ; so that it is as if the apostle had thus

said, My circumcision, my kindred, my tribe, my an-
cient descent from Abraham the Hebrew, my profes-
sion, mj' zeal, my righteousness in the law, were great
things, and things wdiich were in my judgment before
I knew Christ so meritoriously profitable, as that I
thought I might repose the confidence of my salvation
in them. But the things, even these great things, that
were in my judgment to me, before I knew Christ, advan-
tage, i. e. so meritoriously profitable as that I thought I
might repose the confidence of my salvation in them,
the same things I counted, after that once I began to
know Christ, loss ; i. c. not only no advantage, but
disadvantage, and hurtful for Christ his sake, i. e. for
the attaining unto the perfect knowledge of Christ
Jesus, because confidence in those things is an hin-
drance unto the knowledge and winning of Christ Jesus.
And did I, when first I began to know Christ, count
those things not only unprofitable, but hurtful, which
before my conversion seemed unto me so profitable as
that I might repose the confidence of my salvation in
them ? And do not I so still ? Yes, doubtless, I am
not at all altered in my judgment, but the more that
I grow in the knowledge of Christ Jesus my Lord, the
more that I know, not his person alone, but the infi-
nite treasures of wisdom, righteousness, and salvation
that are hid in him, the more do I think, not only all
those things wherein I had confidence before I be-
lieved, but absolutely all things, even all my works
since I believed, to be but loss and hindrances to the
attaining of the perfect knowledge of Christ Jesus, for
whom, i. e. for knowing of whom to my comfort, and
to repose my whole confidence in him, I have counted
all things loss, as heing drawn by confidence in them
from confidence in Christ Jesus ; yea, and more than
so, I do judge not only all things, wherein I rejoiced
before I believed, but even all my works whatsoever,
and whensoever done, to be dung, even stark nought,
and worse than nought, to this end, that I may win
Christ, i. e. that I may be more and more near joined
unto him, the cloak of whose righteousness I know
to be the more near at hand to cover me, the more
naked that I am in myself in rny own judgment.
Not to trouble you longer with the opening of these
words, in brief the apostle here teacheth the Philip-
pians, by his own example, not to repose any confi-
dence of their salvation in any their works, done either
before or after their justification, but only in Christ
Jesus. The reason is, because all works, done either
before or after justification, are in comparison of Christ,
and of any confidence to be reposed in them, but loss and
dung. And let this suffice to be spoken touching the-
meaning of these words. Now let us see what observa-
tions we may gather for our farther use and instruction.
1. In that the apostle saith, f the things that were
vantage unto me,' &c, I note the great diversity of
Paul's judgment before bis conversion, and after his
conversion, unto Christ ; for the things that seemed
vantage unto him before his conversion unto Christ,

Ver. 7, 8.]

LECTURE LIU.

231

the same things after his conversion he counted loss
unto him for Christ his sake. Whence I observe the
great alteration and change which the Spirit of God
worketh in the heart and understanding of him whom
he vouchsafeth to bring to the knowledge of God in
Christ Jesus. For until such time as the day-spring
from on high do visit us, and the day-star of the Sun
of righteousness arise in our hearts, such blindness,
darkness, and ignorance possess our understandings,
as that we neither do nor can perceive the things of
the Spirit of God, but both we think and speak good
of evil, and evil of good, and judge that to be vantage
which is loss, and that to be loss which is vantage.
This is plain by that of the apostle, where he saith,
1 Cor. ii. 14, that ' the natural man perceiveth not
the things of the Spirit of God, for they are foolish-
ness unto him, neither can he know them, because
they are spiritually discerned ;' where by the natural
man he meaneth, the man whose heart and under-
standing the Lord hath not yet lightened by his Holy
Spirit, who as yet is not brought unto the true know-
ledge of Christ ; and of him he saith, that ' he neither
doth, nor can perceive the things of the Spirit of God ;'
nay, more than that, that ' the things of God's Spirit
are mere foolishness unto him.' Yea, so it fareth or-
dinarily with the natural man, that he putteth darkness
for light and light for darkness, bitter for sweet and
sweet for sour. And if any be more careful of his
ways than the rest, so that he can say with the
pharisee, ' I am not as other men, extortioners, un-
just, adulterers ; I fast twice in the week, I give tithes
of all that ever I possess ;' if he be civilly honest,
merciful, and liberal ; if he be just towards others,
sober in himself, and so precisely careful of his ways
as that he be unrebukable before men, hereon he sets
his rest, and stands upon it, that these things are such
an advantage unto him, as that God should do him
great wrong if he should not save him for these things.
But tell him that all these, and all the like things, are
but as a staff of reed, on which if he lean it will break
into shivers, and hurt him ; tell him Christ Jesus is
the only rock of salvation unto all them that put
their trust in him ; that there is no other name given
under heaven whcreb}1 we can be saved but only by the
name of Christ Jesus, and that if he will be saved he
must repose all confidence in him, and renounce all
confidence in his works, or in anything without Christ
whatsoever; hereat he will stand amazed, and with
Festus, he will say to him that shall tell him thus,
1 Thou art besides thyself ; much learning doth make
thee mad.' Thus it fareth with us all before such time
as we be renewed in the spirit of our minds ; cither we
take pleasure in unrighteousness, or else we repose too
much confidence in our supposed righteousness, and
for the wisdom of God we all count it mere foolishness
and madness. But so soon as the Lord vouchsafeth by
his Spirit to circumcise us with the true circumcision of
Christ, so soon as the Lord gives us a new heart, and

puts a new spirit within us. then we begin to abandon
the delights in the flesh, and to savour the things of the
Spirit, then the case begins to be altered, and we to be
quite of another judgment. For then our eyes, which
were before dim and shut up, being opened and cleared,
and the foggy mists of blindness, darkness, and igno-
rance, which covered our understandings, being ex-
pelled, then we begin to condemn our former ways, then
we begin to count the things loss which before seemed
a vantage unto us, and then we begin to hearken unto
the things that belong unto our peace ; so that, whereas
before we had confidence in the flesh, now we renounce
all confidence in the flesh, and rejoice only in Christ
Jesus ; whereas before we pleased ourselves much in
things which we willed and did, now we see that ' in
us, that is, in our flesh, dwelleth no good thing,' but
that God only worketh in us both the will and the
deed, even of his good pleasure ; whereas before we
counted the wisdom of God foolishness, now we see
that our own wisdom is foolishness, and that only the
wisdom of God is true wisdom. For when the Lord
hath put his Spirit within us, then we ' walk in his
statutes, and keep his judgments, and do them,' Ezek.
xxxvi. 27 ; but before we do not. When he hath cir-
cumcised our hearts, then we love the Lord our God
with all our heart, and with all our soul, Deut. xxx.
6 ; before we do not. And as our apostle here saith,
when we are circumcised with the true circumcision,
that is, when we are regenerated bv God his Holv
Spirit, then we rejoice in Christ Jesus, and have no
confidence in the flesh ; but before we have confidence
in the flesh, and rejoice not in Christ Jesus. A great
change and a good change, because from the worse
unto the better.

Let this, then, teach us to bend the knees of our
souls unto the Lord our God, for the grace of his Holy
Spirit, that the bright beams of his Spirit shining into
our hearts, all mists of blindness, darkness, and igno-
rance may be expelled thence, and we brought both
unto the perfect knowledge and obedience of Christ
Jesus. For if he guide us, we wander not ; if he
instruct us, we err not ; if he command the light of
the glorious gospel to shine unto us, then is our dark-
ness turned into liirht. But otherwise our foolish
hearts are full of darkness, otherwise we err and
wander out of the right way wherein we should walk,
and lay hold on error instead of truth, and embrace
folly instead of wisdom, for it is the Spirit alone that
leadeth us into all truth, John xvi. 13, and directeth
us unto all wisdom, and ' but by the Spirit no man
can say that Jesus is the Lord,' 1 Cor. xii. 3. Let
us, therefore, always pray for the light of God's Spirit,
that, it shining in our hearts, our darkness may be
turned into light, our feet may be guided into the way
of peace, and our eyes may be opened to see the mys-
teries of God's will, a d the wondrous things of his law.
Secondly, in that the apostle, after that he began to
know Christ, counted those things no vantage, but

232

AIRAY ON THE PHILIPP1ANS.

[Chap. III.

loss, which hefore he knew Christ seemed vantage
unto him, I observe that such works as we do before we
be justified by faith in Christ Jesus, seem they never
bo good, yet they are no vantage unto us, either unto
justification, or unto salvation. For what were the
things that seemed vantage unto the apostle before he
knew Christ ? Was not one of them, and whereof he
made special account, his nnrebukable walking in all
the commandments and ordinances of the law, his
works done according to the law? The verse imme-
diately before sheweth that he counted that one of
his chief prerogatives, and yet he counted these works,
done according to the law before he believed, no van-
tage at all unto him for his justification or salvation
by Christ Jesus. Now, if the apostle so judged of his
works done according to the law before he believed,
this may be a sure proof unto us, that such works as
are done before grace and faith in Christ Jesus, seem
they never so good, yet they are no vantage unto us,
either unto our justification or unto our salvation. Well,
they may have a show and semblance of vantage unto
us, but indeed they are no vantage unto us, either to
prepare us to the grace of justification, or to move the
Lord to shew mercy on us, and save us ; for ' without
faith it is impossible to please God,' Heb. xi. 6 ; and
without the knowledge of Christ there is no salvation ;
for this is eternal life, to know God, and him whom he
hath sent, Jesus Christ, John xvii. 3; so that our works
done before we believe, and before we be brought to the
knowledge of Christ Jesus, cannot be anyway any merit
why we should be justified, or why we should be saved.
Let this, then, teach us to beware of such deceivers
as tell us that such works, though they suffice not to
salvation, yet are acceptable preparatives to the grace
of justification, and such as move God to mercy ; for
if they were such preparatives, or if they did move
God to mercy, how should they not be some advan-
tage unto us ? which the apostle here plainly denieth.
They talk, I know, of Cornelius his prayers and alms-
deeds, Acts x. 4, as if they had been works done be-
fore faith, and yet acceptable with God. But the text
itself in that place is sufficient to confute them ; for
there it is said that he was a devout man, ver. 2, and
one that feared God with all his household, and gave
much alms to the people, and prayed unto God con-
tinually ; all evident arguments that, as a true
proselyte, he believed in the Messiah, howsoever he
was not yet baptized, nor perfectly instructed : so
thatdiis prayers and his alms-deeds were not prepara-
tions and dispositions unto faith and justification, but
they were the fruits of his faith and justification already
begun. Of the like validity are whatsoever arguments
they bring to this purpose. Howsoever, therefore,
they tell you that works done before faith or justifica-
tion are acceptable unto God, or dispositions unto
grace, or motives unto mere}7, or merits in congruity,
or whatsoever other advantage, yet ye see that the
apostle is clear in the point, that all the prerogatives

that any man hath, and all the good works that any
man doth before he know Christ, they are no vantage
to him at all to justification or salvation. Yea, further
know, that they who make other account of such
works, thereby shew that indeed as yet they do not
truly know Christ ; for this is a plain testimony that
as yet they are not come unto the true knowledge of
Jesus Christ, if as yet they count such works to be a
vantage unto grace or life. Hearken therefore not
unto them, neither give ye any place unto their error.

It followeth that hence also I should observe, that
such works are not only no vantage, but loss, for Christ
his sake. But the general in the verse following com-
prehending this particular, I have thought good only
to speak of it in the general, and so to conclude the
point touching works.

Thirdly, therefore, in that the apostle saith in the
next verse, ' Yea, doubtless, I think all things but loss,
&c, and do judge them to be dung,' &c, I observe
that generally all our works done according to the law,
whether before or after faith and justification, seem
they never so good, by reposing any confidence of
salvation in them, are not only no vantage, but loss ;
yea, but dung, such as wyere far more meet that we
should be purged of them, than that we should repose
any confidence in them. For, that generally all works
are here to be understood, it is plain by the apostle
in this place : first, because, having spoken in the
former verse of works done before faith and justifica-
tion, here he useth a more general word, comprising
both those and what wrorks else soever ; as if he had
said, Yea, doubtless, now that I am grown up in further
knowledge of Christ Jesus, I now think, not only
things which either I had or did before I knew Christ,
but even all things generally, even all my works what-
soever, and whensoever done, ' to be but loss, for the
excellent knowledge,' &c. ; 'to be but dung, that I
might win Christ.' Secondly, because the apostle
saith, that he doth judge all things to be dung, that
he might now win Christ ; he had already won Christ;
but his meaning is, that to the end he might more and
more win him, to the end that he might] more and
more nearly be joined unto him, he counted all his
own righteousness, even which now he had by any
present works of his, to be but loss, to be but dung :
so that all works done either before or after that we
be justified by faith are here meant. What then ?
Are all our works whatsoever, and whensoever done,
simply to be judged loss and dung ? No surely, not
in respect of the substance of the works that are done;
for fasting, prayers, alms-deeds, righteousness, judg-
ment, mercy, and the like fruits of faith, are good
works, and pleasing unto God, both commanded and
rewarded by him. But both these, and whatsoever
our best works, are to be judged loss, and even dung,
that is, in comparison of the excellent knowledge of
Christ Jesus, and of that righteousness which we have
by faith in him ; for what are all things in the world

Veil 7, 8.]

LECTUUK L1I1.

233

in comparison of the excellent knowledge of Christ
Jesus ? or what is man's righteousness, that it should
be compared unto the righteousness of Christ Jesus ?
Christ is our life, Col. iii. 4 ; and to know him as he
is revealed by the light of his glorious gospel, is ever-
lasting life, John xvii. 3. What shall we, then, com-
pare unto this excellent knowledge ? Nay, let us not
esteem to know anything save Jesus Christ, and him
crucified ; in comparison of this knowledge, let all
things in the world seem loss and even dun? unto us.
Likewise what is man's righteousness in comparison
of his righteousness ? Surely as darkness in respect
of the sun in his brightness ; for it is as himself, white
and ruddy, and wholly delectable, without blemish,
without spot, or wrinkle, or any such thing ; and what
else is our best righteousness but as the menstruous
cloths of a woman, full of filthiness, and slurred with
much uncleanness ? So that, in comparison of Christ
his righteousness, it may well be counted loss, and
compared unto dung, fit for nothing but the dunghill.
Secondly, in respect of any confidence to be reposed
in them, all our very best works generally whatsoever
are but loss, but dung. The reason is, because con-
fidence in them stays us from that confidence which
we ought to have in Christ Jesus ; for the more that
we rejoice and secure ourselves in our own righteous-
ness, which is by works, the less we care for coming
unto Christ, to be clad with his righteousness. Wit-
ness the apostle, where, shewing the cause of the ruin of
the Jews, Rom. x. 3, he saiththat, ' they being ignorant
of the righteousness of God, and going about to stablish
their own righteousness, submitted not themselves
unto the righteousness of God.' Whence it is plain,
that to soothe up ourselves in a conceit of our own
righteousness, is the very way to stay us from seeking
the righteousness of God in Christ Jesus. And what
else meaneth that of our Saviour unto the pharisees,
where he telleth them that the publicans and harlots
shall go before them into the kingdom of God '? Mat.
xxi. 31. The meaning is not, that the wicked and
lewd life of the publicans and harlots did more com-
mend them unto God than did the religious and strict
life of the pharisees ; but thereby our Saviour giveth
them to understand, that because of their conceit and
confidence in their own righteousness, they were
further from the kingdom of God than were the
greatest sinners that were ; so that there was more
hope of the greatest sinners that were, that they would
sooner come to repentance, and sooner come unto him,
than would they that had confidence in their own
works, and in their own righteousness. The more
confidence, then, that we have in our own works, and
in our own righteousness, the more strangers we are
from Christ and his righteousness. If we cleave
wholly to our works, as thinking to be justified or
saved by them, we are wholly separated from Christ
Jesus, and have no part in that salvation which is by
grace through faith in his name ; or, if we cleave in

part unto our works, then do we diminish the glory
of Christ Jesus. Nay, I say more, if we cleave in
part unto our works, we have no part in Christ, or in
salvation by him ; which, I take it, is plain by that
of our apostle, verse 3 of this chapter, where he saith,
' We rejoice in Christ Jesus, and have no confidence
in the flesh ;' as if he should have said, If we should
have confidence in the flesh, then should we not rejoice
in Christ Jesus. The conclusion, then, must needs
be, that all our works, by reposing confidence in them,
how good soever they seem to be, are indeed loss and
hurtful unto us ; for what more hurtful than to with-
hold us from coming unto Christ ?

Unto these of the apostle let me add a third respect,
wherein also even all our works generally are but loss and
dung, which is in respect of the quality of our works in
themselves; for, if our best works should be weighed in
the balance of the sanctuary, they would be found too
light; if they should be examined after the strict rule of
God's justice, they would make us lift up our voices with
David, Ps. cxliii. 2, and sa}-, ' Enter not into judg-
ment with thy servant, 0 Lord, for in thy sight shall
no man living be justified ;' for ' who can bring a clean
thing out of filthiness ? there is not one that can do
it,' John xiv, 4. How good therefore, how righteous,
and holy soever we be, yet must we know that ' all
our righteousness is but as filthy clouts,' out of the
prophet, Isa. lxiv. G. Whether therefore we compare
our works, and our righteousness by works, with the
knowledge of Christ, and the righteousness which we
have by faith in his name ; or whether we respect the
reposing of any part of our confidence in them ; or
whether we respect our works in themselves, if they
should be examined by the law of God ; we see that
they arc no vantage, but loss, and, as the apostle
termeth them, dung. Which doctrine, how true, and
likewise how necessary it is, the apostle his insisting
and beating upon it doth evidently shew ; for ye see
that the three several repetitions hereof taketh up this
whole verse almost.

What then ? Do we condemn good works ; do we
make this account of them, that so we may banish
them out of the country ? So some tell you, but
most untruly ; for in all places we exhort all men that
they abound in eveiw good work, and we give all
encouragement thereunto ; we tell you that good works
are the way which God hath ordained that we should
walk in unto heaven, and that without holiness of life
no man shall see the Lord ; we tell you that God
commandeth them, that God rewardeth them, that
God is well pleased with them, and that they are truly
good works, though they be not perfectly good works ;
yea, we tell you that they are accounted unto us as
perfectly good, because whatsoever imperfection is in
them is for Christ his sake covered, and not imputed
unto us. Thus we have learned, and therefore thus
we tell you. Also we tell you that ye are not to repose
anv confidence of vour salvation in them, but all in

234

AIRAY ON THE PHILIPPIANS.

[Chap. III.

Christ Jesus ; that they are to be counted but loss and
dung in comparison of the excellent knowledge of
Christ Jesus, and of his righteousness ; that our works,
be they never so good, do not make us righteous before
God ; that we are saved not of works, but by grace
through faith in Christ Jesus ; and that none of all
our works can abide the severity of God's judgment,
much less merit any grace at God's hands. Thus
also we have learned, and therefore thus also we tell
3'ou. And do we condemn good works because we
teach you the truth touching good works ? We desire
and we pray that ye may abound in all knowledge,
and in every good work ; but we are jealous that you
should not grow to an overweening conceit of them.
Good works must be done, but we must not trust to
be justified or saved by them, because that honour
only belongeth unto God.

Let this teach us to renounce all confidence in our
own works, and in our own righteousness whatsoever,
and to beware of them that tell us that our works are
meritorious and worthy of heaven ; for if we flatter our-
selves with a proud and pharisaical conceit of our own
righteousness by our works, we shall depart home justi-
fied* as the pharisee, Luke xviii. 14. We must therefore
come unto Christ, as the publican, confessing our own
unrighteousness, and acknowledging our own nakedness
in ourselves, if we will be clothed with the long white
robe of his righteousness ; for ' he filleth the hungry
with good things, but sendeth away the rich empty ;' he
came not to call or to clothe the righteous in their own
conceit, but he justifieth the wicked and clotheth the
naked ; for he respecteth the humble and lowly, but
for the proud he beholdeth them afar off. Let us
therefore humble ourselves in ourselves, and only
rejoice in Christ Jesus. If we do anything that is
good, it is not of ourselves, but only from grace ; and
if we receive a reward for any good that we do, it is
not for the merit of the work, but of the mercy of the
Lord : for we must still hold that rule of our Saviour,
that when we have done all that we can, yet must we
say, ' We are unprofitable servants : we have done
that which was our duty to do,' Luke xvii. 10. Now,
unprofitable servants, what merit they ? or, they which
only do their duty, what merit they ? Surely other
merit of any works we know none, but of death. If
therefore we will be made righteous before God, let
us renounce all merit of grace by our own works, all
confidence in our own righteousness. Let us abound

* That is, 'no more justified than the pharisee was;' or,
query, 'unjustified'? — Ed.

in every good work ; but for righteousness, and salva-
tion, let us run unto our Christ, for ' he is made of
God unto us wisdom and righteousness, sanctification
and redemption,' 1 Cor. i. 30. Let us be ready to
do good, and to distribute, and to procure things
honest both before God and men ; and let us assure
ourselves that a cup of cold water given in Christ his
name shall not lose his reward. But let no man say
in his heart, or think with himself, that it is for his
righteousness and the merit of his works ; for if he so
justify himself, the Lord shall condemn him, and judge
him wicked. To cease to do evil, to learn to do well,
to seek judgment, to relieve the oppressed, to judge
the fatherless, to defend the widow, to fast, to watch,
to pray, to be just, merciful, and liberal, to feed the
hungry with our morsels, to clothe the naked with our
fleece, to comfort the sick, and to help the troubled
in their distress, are all good works, odours that smell
sweet, sacrifices acceptable and pleasant unto God.
Let our faith work by such love, and let our knowledge
be filled with such fruits of righteousness. Such
works God accepteth well at our hands, though he do
not accept us for our works, but only in his well-
beloved Son Christ Jesus. In a word, let us alwaj's
be occupied in doing that which is good, but let us
not repose any confidence of our salvation at all in any
good that we do.

The last thing which I observe is, the reason why
the apostle counted all things whatsoever but loss and
dung, which was 'for Christ his sake;' 'for the
excellent knowledge of Christ Jesus,' ' that he might
win Christ, and that he might be found in him,' &c.
Here was his vantage, here was his gain, here was his
merit ; and for the gaining of this pearl he would will-
ingly sell or lose all that ever he had. But I must defer
to speak of this point at this time.

0 Lord our God, grant unto us, we hurnbry beseech
thee, the grace of thy Holy Spirit, that the bright
beams thereof, shining into our hearts, all mists of
blindness, darkness, and ignorance may be expelled
thence, and we enabled to see the mysteries of thy
will, and the wondrous things of thy law ! Humble
us, 0 Lord, in ourselves, we humbly beseech thee,
that we, seeing and knowing our own unworthiness
and unrighteousness, may sue from ourselves, unto
thee, and in thee may find rest unto our souls ! In-
crease, 0 Lord, our knowledge in thee, and our obedi-
ence unto thee, that our knowledge being filled with
the fruits of righteousness, and our faith working by
love, we may be known truly to belong unto thee !

LECTURE LIY.

And that I may be found in him : that is, not having mine own righteousness, which is of the laic, but that

which is through, dc. — Philip. III. 9.

! remaineth now that we see what it was that the counted all things else in the world but loss and dung.

It was the excellent knowledge of Christ Jesus his

apostle counted vantage unto him, for which he

Ver. 9.]

LECTURE LIV.

235

Lord that he counted vantage unto him, for which he
counted all things else but loss and dung. For the
excellent knowledge of Christ Jesus, that he might
win him, and that he might be found in him, he
thought all things loss, and judged all things to be
dung. Where, 1, Let us see what is meant by the
excellent knowledge of Jesus Christ ; 2, how all
things else are to be judged loss for the excellent
knowledge' sake of Christ Jesus ; 3, what the excel-
lency and vantage is of the excellent knowledge of
Christ Jesus.

1. Touching the first, we must understand that
there is a threefold knowledge of Christ : one by the
law in the Old Testament, another by the gospel in
the New Testament, and a third in heaven, when we
shall see him face to face. (1.) In the law, Christ
was figured by the heavenly manna, by the rock in
the wilderness, by the brazen serpent, by the paschal
lamb, by the rites, and ceremonies, and sacrifices of
the law. Of his coming, Jacob spake in the blessing
of Judah, Gen. xlix. 10, and Balaam likewise in his
prophecy of the great prosperity that should come unto
Israel, Numb. xxiv. 17 ; of his incarnation, and birth
of a virgin, Isaiah prophesied, Isa. vii. 14 ; of his
conception by the Holy Ghost, Daniel is thought to
have prophesied, Dan. ix. 24 ; of the place of his
birth Micah prophesied, Micah v. 2 ; of his kingdom
and government, Isaiah prophesied, Isa. ix. 6, 7 ; of
his preaching and office as he was a prophet, Isaiah
also prophesied, chap. lxi. 1-3 ; of his infirmities and
sorrows, and of his oblation and sacrifice of himself
as he was our priest, Isaiah likewise prophesied,
chap. liii. ; yea, so full-fraught with arguments touch-
ing Christ were both the books of Moses and the writ-
ings of the prophets, especially of Isaiah, that in this
respect it may be well said, as I think, that ' the law
was a schoolmaster to bring us unto Christ,' Gal.
iii. 24. So that ye see Christ might be known by the
law in the Old Testament. But this knowledge of
Christ is compared by the apostle Peter unto a light,
or 'candle that shineth in a dark place,' 2 Peter i. 19.
An obscure knowledge it is, and such as, in comparison
of the knowledge of Christ by the gospel, is as dark-
ness in comparison of light.

(2.) The second knowledge, then, of Christ is by the
gospel of Christ in the New Testament, where we see
plainly that fulfilled which before was prophesied of
Christ Jesus. There we know not his person only, that
he is the everlasting Son of the Father, that he is both
God and man, that he is very God of very God, begotten
before all worlds, and that he is very man, of the sub stance
of his mother, born in the world, perfect God and perfect
man, subsisting of a reasonable soul and human flesh ;
but there also we know that he came from the bosom
of his Father for us ; that he made himself of no repu-
tation, and took on him the form of a servant for us ;
that in infirmities, and sorrows, and sufferings, and
affections, and passions of the mind, and in all things

he was like unto us, si:i only excepted, that he might
be merciful unto us ; that he humbled himself, and
became obedient unto the death, even the death of
the cross, for us ; that he overcame the powers of
death, and rose again, and ascended into heaven for
us ; that he hath paid the price of our sins, and freed
us from the bondage of sin, death, and the devil ; that
he as our priest liveth for ever, and sitteth at the
right hand of his Father to make continual interces-
sion for us ; that he as our King continually protect-
eth and preserveth us ; that he as our prophet by his
word, the word of our salvation, teacheth us ; that in
him we are accepted and beloved; that for him God's
blessings are showered down upon us; that he is
made of God unto us wisdom, and righteousness, and
sanctification, and redemption ; that there is no con-
demnation unto them that are in Christ Jesus ; and
that by faith in him, we are made one with him, and
he with us : all this, and much more touching Christ,
we know by the glorious light of the gospel which
hath shined in our hearts, 1 Peter i. 19. And this is
that knowledge which the apostle here calleth the
excellent knowledge of Christ Jesus ; excellent indeed
above all other knowledge, and excellent even as much
as our life and salvation is worth. And this know-
ledge of Christ is compared by the apostle Peter unto
• the day-star.' An excellent knowledge, and such as
is so much more glorious than the knowledge of Christ
by the law, as is the light and brightness of the day-
star more glorious than the light and brightness of a
candle.

(3.) The third knowledge of Christ is in heaven,
when we shall see him face to face, which is the most
excellent knowledge of Christ of all the rest. For then
shall we see him as he is ; then shall we enjoy the con-
tinual fruition of his presence ; then shall we see the
name written upon his thigh, ' The King of kings, and
Lord of lords ; ' then shall that knowledge, which is
now only in part, be fully perfected. And this know-
ledge of Christ is compared unto the sun in her bright-
ness, and is as much more excellent than the second,
as the second is than the first. Now the knowledge of
Christ Jesus, of which the apostle here sptaketh, is
not this last, nor the first knowledge of Christ, but
the second, which he calleth excellent, both in itself
and in respect of his first knowledge of Christ ; for he
had before a general and obscure dark knowledge of
Christ by the books of Moses and the writings of the
apostles,* being brought up at the feet of Gamaliel ;
but that was nothing in respect of this ; this was the
excellent knowledge, and for this excellent knowledge'
sake he counted both his former knowledge, and all
things else, to be but loss and dung.

Now how all things are to be judged loss and dung

for the excellent knowledge' sake of Christ Jesus, that

is in the next place to be considered. Birth, kindred,

nobility, wealth, learning, knowledge, holiness of life,

* Qu. ; prophets ' ?— Ed.

236

A I KAY ON THE PHILIPPIAN'S.

[Chap. III.

righteousness, temperance, sobriety, and the like, even
all outward things, and all our works whatsoever, are all
to be judged loss and dung for the excellent knowledge'
sake of Christ Jesus. What then ? Must we renounce
birth, kindred, nobility, and the like? Must we make
away our wealth and riches, and vow a voluntary
poverty ? Must we remit all care of learning and
knowledge, and instead thereof embrace ignorance ?
Must we leave off to follow after holiness of life,
righteousness, temperance, sobriety, and the like ?
Must we cease from good works, if we will be par-
takers of the excellent knowledge of Christ Jesus ?
No such matter. Paul needed not to renounce his
tribe, his kindred, his noble parentage ; neither was he
to grow dissolute, or negligent in the observation of
the commandments and ordinances of the law, that he
might come to the knowledge of Christ. His circum-
cision was commanded, his tribe and kindred were
worthy prerogatives, and his works done according to
the law were very commendable. He was not there-
fore simply to renounce, or clearly to abjure, all those
thiugs, but only to renounce all confidence in these
things if he would be a Christian. Right so it is to
be said generally. Is any man noble and great by
birth and parentage ? So were many godly kings of
Israel and Judah. But therein we may not secure
ourselves, as if therefore w7e needed to fear no evil.
Is any man rich and wealthy? So was Abraham and
Lot ; but ' if riches increase,' let no man ' set his
heart upon them,' let no man ' trust in uncertain
riches.' Is any man holy, righteous, which feareth
God, and aboundeth in every good work? So were
the saints of God, therefore renowned in the holy
Scriptures, and let him that is such be such still.
1 He that is holy, let him be holy still; and he that is
righteous, let him be righteous still.' Yea, let every
man labour and strive still more and more to increase
in all knowledge and understanding in every good
thing, and in every good work. But let no man
rejoice or put any confidence of his salvation in these
things, but as it is written, ' He that rejoiceth, let him
rejoice in the Lord.' How then are all these outward
things to be judged loss and dung ? Certainly not in
respect of the substance of the things, or of the good
works which are done. For the things such as we
have spoken of, as honour, riches, wisdom, learning,
knowledge, and the like, are the good gifts, and bless-
ings of the Lord, thankfully to be enjo3'ed and used to
his glory ; and likewise good works are commanded
and rewarded by God, and are well-pleasing in his
sight, as the apostle witnesseth, where he saith, Heb.
xiii. 16, ' To do good and to distribute forget not: for
with such sacrifices God is pleased.' It is not, then,
in respect of the substance of these outward things
that they are to be judged to be loss and dung, but
they are to be judged loss and dung in respect of any
confidence to be reposed in them ; for better it is that
we wanted them, than that we should repose any trust

or confidence in them. For besides that they are as
a staff of reed, on which if a man lean it will break
into shivers, and hurt him, confidence in them doth
stay us and hinder us from coming unto Christ, and
reposing that confidence in him which we ought to
have in him. Which is plainly proved by that of the
apostle, and that of our Saviour, which I mentioned
the last day. For the apostle maketh this the reason
why the Jews submitted not themselves unto the
righteousness of God, because they went about to
stablish their own righteousness. Rom. x. 3, ' They,'
saich he ' being ignorant of the righteousness of God,
and going about to stablish their own righteousness,
submitted not themselves to the righteousness of God.'
What was the cause of their blindness and ignorance
of the righteousness of God ? What was the cause
why they submitted not themselves unto the right-
eousness of God ? Here it was : they went about to
stablish their own righteousness ; they had a great
conceit of their own works done according to the law ;
they thought themselves righteous by them, and there-
fore they cared not for coming unto Christ, nor sought
not after the righteousness of God in him. And this
was the very cause why our Saviour told the pharisees
that the publicans and the harlots should go before
them into the kingdom of God, Mat. xxi. 31. The
pharisees had a proud conceit, and a very great con-
fidence in their own righteousness, insomuch that
they justified themselves above all other men. And
therefore our Saviour hereby gives them to understand
that they are farther from the kingdom of God than
the greatest sinners that are, because there is more
hope of the greatest sinners that are, that they will
sooner come to Christ, and sooner to repentance, than
those that have such a conceit of their works, and
such a confidence in their own righteousness by the
works of the law. Such an enemy unto Christ is
confidence in any outward thing without Christ. It
stays us from coming unto Christ, from the knowledge
of Christ, and from confidence in Christ Jesus ; for if
we secure ourselves, and rest ourselves in ourselves, we
come not unto Christ: coming not unto him we know
him not ; knowing him not, we repose not the confidence
of our salvation in him. In respect, therefore, of any
confidence to be reposed in them, we must judge them
loss and dung. This quality of confidence in them, of
trust to be made righteous by them, is that that the
apostle disputes against, and that that we must quite
renounce. Touching all outward things therefore
without Christ whatsoever, I say unto you, set not
your hearts upon them, secure not yourselves in them,
set not your affections upon them, repose no confi-
dence in them. Wealth, honour, strength, wisdom,
knowledge, righteousness, and holiness are the good
gifts and blessings of the Lord ; enjoy them thank-
fully, and use them to the honour and glory of our
God ; but be not puffed up with any conceit of merit
or confidence in these things. For howsoever they

Ver. 9.]

LECTURE LIV.

237

might haply seem sometimes vantage unto you, yet if
ye be come to the true knowledge of Christ Jesus, ye
must judge them to be loss and dung in respect of any
confidence to be reposed in them. Abound, then, in
every good work to the glory of almighty God, but
repose no confidence of your salvation at all in any
good that ye do, but only in Christ Jesus.

2. They are to be judged loss and dung in compari-
son of the excellent knowledge of Christ Jesus ; for
such is the excellent knowledge of Christ Jesus, that
to gain that, we should sell all that ever we have ; nay,
if we lose all that ever we have, we should not care, if
we gain that. The man, ye know, that is tossed and
turmoiled with the troublesome storms of the seas,
when it comes to that that either he must wreck and
never come into the haven, or else he must disburden
his ship of her lading, he quickly makes his choice,
and casts all into the sea, and counts all but loss in
comparison of his life. So we see in Paul's dangerous
voyage towards Rome, when he and they that were
with him were tossed with an exceeding tempest, they
lightened the ship, and cast out with their own hands
the tackling of the ship, Acts xxvii. 18, 19, choosing
rather to lose all their wares, and all that was in the
ship, than to lose their lives. So we, in comparison
of this excellent knowledge of Christ Jesus, whom to
know is life everlasting, must account of nothing that
we have in the world, but in the comparison of all
other things with this, we must count them all but
loss in comparison of this ; yea, we must make this
account, that it is better for us utterly to be despoiled
and deprived of all things than of this one thing, the
knowledge of Christ Jesus. Nay, we must go farther
than the mariner or merchant, for he casteth out his
wares because he had rather live, though poorly, than
perish with his wares in the waters ; but he is so far
from contemning his wares or his wealth, that when
he comes into the haven he sorrows for his wealth
perished in the waters. But we must contemn all
other things, and count them not only as loss, but as
dung, and most vile and abject in comparison of the
excellent knowledge of Christ ; and when we have lost
all things, if we have this excellent knowledge of Christ
Jesus, we must still so rejoice herein, as that we make
no other account of all other things than trash and
naught. Albeit therefore it be not always needful
quite and utterly to dispossess ourselves of all outward
things, that we may come to the excellent knowledge
of Christ Jesus, yet must we be thus affected both to-
wards the one and the other, as that we both more
care for this than for all things else, and contemn
and count all things else but dung in comparison of
this.

3. Which account that we may the rather make, let
us in the third place see what the excellency and the
vantage is of the knowledge of Christ Jesus. ' Many
daughters have done virtuously,' saith Solomon, de-
scribing the conditions of a virtuous and godly woman,

Prov. xxxi. 29, ' but thou surmountest them all.' So
I say of knowledge, many knowledges of many things
are most excellent, and of rare commendation, and to
be sought after more than the most precious things
else whatsoever ; but the knowledge of Christ Jesus
far excelleth, and far surmounteth them all. This our
Saviour Christ plainly witnesseth, where he saith unto
his disciples, Mat. xiii. 17, ' Yerily I say unto you,
That many prophets and righteous men have desired
to see those things which ye see, and have not seen
them ; and to hear those things which ye hear, and
have not heard them.' The prophets and other holy
men of God had seen long before in the Spirit, and by
faith, those things which the disciples then saw ; for
it is said, John. viii. 56, that ' Abraham saw Christ
his day and rejoiced ;' he saw it afar off with the eyes
of faith, and rejoiced. But our Saviour far preferreth
the sight and hearing of him which now his disciples
had after his coming in the flesh, before that which
the prophets and other holy men of God had of him
before his coming in the flesh ; which plainly sheweth
that the knowledge of Christ Jesus, by the light of the
glorious gospel, far excelleth that knowledge in the
Old Testament, and much more all knowledge else
whatsoever. Much to the same purpose is that testi-
mony of our Saviour touching John Baptist, where he
maketh him the greatest of them that went before him,
but the least in the kingdom of heaven to be greater
than he was, Mat. xi. 11 ; whereas the meaning is,
that the preaching of John Baptist was much better
and clearer than the preaching of the prophets, be-
cause he pointed at the Lamb of God now ready to
be offered up as a sacrifice for the sins of the whole
world ; and yet the preaching and message of every
minister in the New Testament, is better and clearer
than the preaching and message of John Baptist, be-
cause that by their message and ministry, the know-
ledge of Jesus Christ is better and more clearly opened.
Yea, and that which yet more commendeth the excel-
lency of the knowledge of Christ Jesus, is that the
angels themselves desire to behold this mystery of
man's redemption and salvation by Christ Jesus, which
yet they see not, but we see into by the knowledge of
Christ Jesus revealed in his glorious gospel. What
shall I speak of those manifold titles given hereunto
in the New Testament, as that it is called ' the mystery
of God,' ' the mystery of the kingdom of God,' ' the
mystery of Christ,' ' the mystery of God the Father
and of Christ,' ' the mystery kept secret from the
beginning of the world,' &c. : all which do wonder-
fully commend the excellency of this knowledge, being
made known unto none, but unto whom the Father
doth reveal it by his Spirit. ' For no man knoweth
the Son but the Father, and he to whom the Father
doth reveal him by his Spirit,' Mat. xi. 27. I will
not farther stand to amplify the excellency of this
knowledge, either by speaking of that ignorance which
is opposite unto this knowledge, or by comparing of

238

AIR AY ON THE PHILIPPTANS.

[Chap. III.

this knowledge with any other knowledge whatsoever.
Through the ignorance of this knowledge of Christ
Jesus are the Gentiles ' strangers from the life of
God,' Eph. iv. 18. Excellent, then, is this know-
ledge, whereby we live in God and God in us. Again,
the knowledge of God in the Old Testament, in com-
parison of this knowledge by the gospel in the New
Testament, is but as darkness in comparison of the
light. For as Moses shewed the law, the Jews' eyes
were not lightened, but blinded; but by the light of
the gospel, all darkness is driven from our eyes, as
the apostle sheweth, 2 Cor. iii. What then is any
knowledge, that it should be compared with the excel-
lent knowledge of Christ Jesus ? Not, therefore, to
compare it with any, as being incomparably beyond
all, even in itself ye see it is most excellent; desired
of the prophets and holy patriarchs, desired of the
holy angels, and revealed unto none but unto whom
the Father doth reveal it by his Holy Spirit. But
most excellent it is to be judged by us in respect of
that vantage which it is unto us.

What is, then, the vantage of the knowledge of Christ
Jesus unto us ? Surely even as much as our life and
salvation is worth ; for ' this is eternal life,' saith our
Saviour in his prayer to his Father, John xvii. 3, « to
know thee to be the only very God, and whom thou
hast sent, Jesus Christ ;' where the meaning is, that
the knowledge of Christ Jesus enteretk us into the
possession of eternal life ; for this Ave must know, that
howsoever we have a name that we live, yet indeed in
respect of the life of God we are dead, until such time
as ' God, that commanded the light to shine out of
darkness, shine in our hearts,' and bring us by the
light of the glorious gospel unto the knowledge of Christ
Jesus ; and then when we come unto the knowledge
of Christ Jesus by the illumination of God's Spirit,
then we take entrance of the possession of eternal life;
which I take it our Saviour Christ also signifieth where
he saith, John v. 25, ' Verity, verily, I say unto you,
the hour shall come, and now is, when the dead shall
hear the voice of the Son of God, and they that hear
it shall live ;' for when he saith, ' the dead shall hear
the voice of the Son of God,' he meaneth that before
such time as we hear the voice of the Son of God,
whereby we come unto the true knowledge of him, we
are dead spiritually, we live not the life of God. And
again, when he saith, that ' they that hear it shall live,'
his meaning is, that then only we begin to live the life
of God, and to take possession of eternal life, when
we hear his voice, and thereby come to the true know-
ledge of him. A notable vantage that this knowledge
of Christ Jesus brings unto us. But what knowledge
of Christ Jesus is it that is this advantage unto us ?
Not the knowledge of his person only, but what he is
made of God unto us, which I called before the second
knowledge of Christ. To know that he was born,
lived and died for us, to know that he is our wisdom,
and righteousness, our sanctification and redemption ;

to know the virtue of his death and resurrection ; to
know that he is the reconciliation for our sins, that he
is the salvation of our souls ; that by him and for him
we have and receive all the good blessings of God,
whether belonging to this life, or that that is to come ;
to know that in him are hid all the treasures of wis-
dom, and knowledge, and salvation, so that having
him we have all riches, and wanting him, whatsoever
riches we seem to have, we have nothing ; thus to
know him is a vantage unto us : for if we thus know
him, we believe in him, we love, and we keep his com-
mandments ; and herein is life, and without this is
nothing else but death.

Is this, then, the excellency, and is this the vantage
of the knowledge of Christ Jesus ? What.! diligence
should this stir us up unto after the means whereby
we may come unto this knowledge of Jesus Christ ?
What reverence and attention should it work in us,
when the mystery of this knowledge is opened unto ug
by the ministry of his servants ? And yet behold
how, where the light of this knowledge shineth most
clearly, men do yet love darkness better than light !
It may be spoken to the shame of this whole town, it
may be spoken to the shame of a great many of this
congregation, that they love darkness better than light,
that the}7 had rather lie drowned in the ignorance of
Christ Jesus, than be taught in the knowledge of
Christ Jesus ; for what frequenting is there by them
of those places where they should be taught in this
knowledge ! Three or four sermons may commonly
be heard weekly. Of so many thousands as are in
this town, how many hundreds, nay, how many scores,
come to hear them weekly, nay, come to hear any of
them weekly ? If it should be said, as it was to Abra-
ham at the destruction of Sodom, if there be fifty reli-
gious men within the city that hearken unto my
voice, and thirst after the word of their salvation as
the hart thirsteth after the brooks ; if forty-five, if
thirty, if twenty, if ten, I will spare it, and remove
from it my sore plagues of famine and sickness ; would
we not think it a hard matter if so many should not
be found in this city, which might well be as Goshen,
where there should be light, though darkness were
round about it ? I say not that so many cannot be
found, for I do not know so much ; but this I say,
that too few such there are to be found amongst us.
In this congregation, what slackness and negligence
is there in a great many either of frequenting other
places or this ! Beloved, the holy patriarchs and the
prophets desired that knowledge of Jesus Christ, which
now ye may have ; and care ye not for it ? Yea, the
angels do even yet desire to look into it, and will ye
not ? What is the matter ? Doth this word of your
salvation distaste in your mouths ? Do ye not relish
it ? It is a token that ye are sick, and ye had need
to look unto it ; for the sickness is unto death, even
unto the second death. Have ye surfeited of it, and
had too much of it ? Queasy stomachs, and quickly

Ver. 9.]

LECTURE LV.

239

surcharged. Soon we have too much of that whereof
we can never have enough. When our Saviour had
told the woman of Samaria, that whosoever should
drink of the water that he gave him, should never be
more athirst ; ' Sir,' saith she, ' give me of the water,
that I may not thirst nor come hither to draw,' John
iv. 14, 15. Beloved, we have told you that the word
which we bring unto you is the word of life, the word
of your salvation, the word of your reconciliation ; and
yet what slackness and negligence is there in coming
to the hearing of this word ! Few there are that come
to beg this heavenly manna ; few that come to take it
when we reach it out unto them. Beloved, again we
tell you, that the knowledge of Christ Jesus, wherein
our heart's desire is to instruct you, is your entrance
into the possession of eternal life and salvation ; it is
as much as your life and salvation is worth. Will you
live the life of God in this life, and for ever in the life
to come ? Come, then, and learn to know Christ Jesus.
Come and learn to know what great things he hath done
for you, and what duty again he doth require of you. If
you be rich in this knowledge, ye are rich indeed ; if
ye be instructed in this knowledge, ye are learned
indeed ; if ye be mighty in this knowledge, ye
are mighty indeed. If ye have this, ye want no-
thing ; if ye want this, ye have nothing. Oh ye
that will be rich and wealthy, seek after these riches ;
ye that will be wise and learned, seek after this learn-
ing ; ye that will be great and mighty, seek to be
mighty in this knowledge. Whatsoever other wealth
and riches ye have, whatsoever other wisdom or learn-
ing, whatsoever other might or power, all things are
but loss and dung in comparison of the excellent know-
ledge of Christ Jesus. Know him, and know all
things ; know him not, and know nothing. As, there-
fore, ye love your salvation in Christ Jesus, so labour
to come unto, and to grow up in the knowledge of,
Christ Jesus. To know him is life eternal, not to know
him is death eternal. Why will ye die, when by the
power of him ye may live ? If ye know not, ye shall die ;
but know and live. One word of that which is added.
Of Christ Jesus my Lord. What doth the apostle
mean to call Jesus Christ his Lord ? Was he his
Lord alone ? Was he not their Lord also to whom
he wrote ? Why doth he not say ' of Jesus Christ

our Lord' ? If he had lived now, and spoken thus,
he should have had many such questions as these, and
he should have been sure of many sharp censures for
thus appropriating this title of Jesus Christ the Lord
unto himself. But thus he spake in the vehemency
of his affection. And if he had now lived, would he
have spoken otherwise ? No ; though he had been
called puritan for his pains. I observe it the rather,
to note what a strange humour we are now grown
unto ; for if any man shall now say, ' Forsake me not,
0 Lord my God,' ' Be merciful unto me, 0 Lord my
God,' ' I thank my God for his mercies,' ' I think all
things loss for the excellent knowledge of Christ Jesus
my Lord,' is he not nicked in the head by and by,
and noted for such a man '? Yea, now it is almost
come to pass, that, let a man be religious, devout in
prayer, reverent in hearing the word, careful to medi-
tate thereon afterwards, one that feareth an oath, one
that cannot patiently hear corrupt communication, one
that will not run into the same excess with others, a
puritan I warrant him. A pitiful case, that a man
speaking as the Holy Ghost speaketh, and doing as
all men are commanded to do, should be branded with
an odd and odious name ! I wish that we would all
of us both frame our speeches as the Holy Ghost hath
taught us, and our actions as the Holy Ghost hath
commanded us, more than we do. If any shall seem
unto himself pure and holy, the Lord shall judge I
wicked and impure. But let every one of us study to
be pure and holy in all our words, and in all our
works ; and let every one of us labour by all means to
have this testimony sealed unto our souls, that Jesus
Christ is our Lord.

0 Lord our God, we humbly thank thee for that
knowledge of thy Son which thou hast ahead}- vouch-
safed unto us. Vouchsafe, we beseech thee, to increase
in us this knowledge daily more and more! Open
our dim eyes, we beseech thee, that we may daily
more and more see the excellencv, and the vantage of
this knowledge, that so we may daily more and more
grow up in all love thereof! Purge us, we beseech
thee, of all such affections as may be any hindrances
hereunto, that so, growing up daily more and more in
thee, at length we may reign with thee in the kingdom
of thy Son Christ Jesus for ever !

LECTURE LV.

And that 1 may he found in him, not having mine own righteousness, which is of the law, but that which is through

the faith of Christ, dc. — Philip. III. 9.

NOW the apostle goeth on, beating still upon the
same reason wThy he counteth all his works
whatsoever, and whensoever done, and all outward
things whatsoever, to be but loss and dung. ' I do
judge them,' saith he, ' to be dung,' even contemptible
and loathsome, being so far^from being loath to lose

them, as that I despise and loathe them. Why ? That
I may win Christ, that is, that I may have the fruition
and the possession of Christ in this life by faith, and
that I may be found in him in that last and great day.
How found in him '? To wit, not having mine own
righteousness, not clothed with mine own righteous-

240

AIP.AY ON THE PHILIPPIANS.

[Chap. III.

ness, which is of the law, that is, by the observation
and works of the law, but being clothed with that
righteousness which is not through works, but through
the faith of Christ, even the righteousness which is of
God through faith, that is, which God doth impute
unto me through faith in Christ Jesus. So that ye
see the apostle still runs upon Christ, Christ, Christ ;
for Christ, for the excellent knowledge' sake of Christ,
that he may win Christ, that he may be found in
Christ ; he thinks all his works, all things absolutely
to be loss, and judge th them to be dung. ' I judge
them to be dung.' Here he plainly renounceth all
confidence in all things without Christ whatsoever,
and plainly disclaimeth all vantage, all merit, all
righteousness by his works. ' That I may win Christ.'
Here is the cause why he disclaims all righteousness
by his works, because, otherwise, he could not win
Christ ; for he doth it that he may win Christ, and
may be found in him. This, also, is a part of the
cause why he disclaims all righteousness by his works,
because, otherwise, he could not be found in Christ in
that day. Why not ? What is it to be found in
Christ ? The apostle shews that, to be found.in Christ,
is to be found not clothed with his own righteousness
which is by the works of the law, but clothed with
that righteousness which is Christ's, and only ours
through faith in Christ, even that righteousness which
God doth impute unto us through faith in his name.
So that, he that will be found in Christ in that day,
must disclaim his own righteousness, and renounce it
as dung and rottenness, and must cleave only unto
the righteousness of Christ Jesus, which God doth
impute unto him through faith in him. The sum,
then, of that which the apostle tells the Philippians
in these words, is, that he now at this present, in the
state wherein he now stands, doth judge all things,
even his very best present works, to he so far from
any part of his righteousness, as that he judgeth them
to be dung, even vile and contemptible, so that he
doth disclaim all righteousness by them, that he may
win Christ, that is, that he may be more and more
nearly incorporated into him, and possessed of his
righteousness by faith, and that he may be found, in
that last and great day, not in Moses, but in Christ,
that is, not having his own righteousness, which is of
the law, as his garment to stand before the Lord
withal, but having that righteousness, to be clothed
with which is indeed Christ's, and his through the
faith of Christ, even that righteousness which God
doth impute unto him through faith in Christ his
name. This, I say, I take to be the sum of that
which the apostle tells the Philippians in these words.
So that ye see here is, first, a disclaiming of his own
righteousness by works, in that he judgeth them to be
dung ; 2, a reason why he so judgeth them, and so
disclaims them, that he may win Christ, and may be
found in him ; thirdly, an explication what it is to be
found in Christ, by a distinction of righteousness, into

his own, and Christ's, where he saith, ' not having
mine own,' &c. Now let us see what observations may
hence be gathered.

First, it is not unworthy our noting, that the apostle
goeth over and over these points so often, as if he
could never satisfy himself with disclaiming all right-
eousness by any works, and proclaiming Christ alone
to be all his righteousness. In the former verse, he
disclaimeth all his works done before his conversion,
as no vantage, but loss unto him, and maketh Christ
all his vantage, either for righteousness or salvation.
In this verse, three several times he disclaimeth all
his works generally, whether done before or after his
conversion, as touching any righteousness by them ;
and again, so many times avoucheth in effect Christ
Jesus alone to be all his righteousness. Whence I
observe, both the difficulty and the necessity of en-
forcing these points. A difficult and hard matter it
is, when we have done anything well, when we have
walked faithfully in our calling, when we have relieved
the oppressed, judged the fatherless, defended the
widow, when we have humbled ourselves in prayer,
chastened ourselves with fasting, abstained from the
delights of the world, or pleasures of the flesh, &c. ; a
difficult and hard matter, I say, it is, herein not to
please ourselves, not somewhat to be puffed up with
these things, not to have some conceit of merit and
righteousness by these things ; a difficult matter to
persuade us that these things are no vantage unto us,
unto justification or salvation ; a difficult matter to
persuade us that these things are but loss and dung,
things vile and contemptible. And yet, necessary it
is that we be thus persuaded of these and the like
things, as touching any confidence of our righteous-
ness or salvation by them, and that we count Christ
alone all our righteousness, and the horn of our salva-
tion. And, therefore, the apostle knowing both the
difficulty, and yet the necessity of persuading this,
beateth upon it twice, thrice, often, that he did thus
and thus, and therefore the Philippians should do so.

This should teach us, with great diligence, to
observe and mark the things that are so much and so
often beaten upon, as things which either we are dull
to comprehend, or unwilling to yield unto, and yet
things which are, as most certain for their truth, so
most necessary for their use ; for albeit all the things
in the whole book of God be of such importance as
that they are most worthy of our due meditation and
diligent observation, as able to make us wise unto
salvation, yet when things are so much urged, and so
often beaten upon, we are to think that it is not
without great cause that they are so pressed, and,
therefore, that they are with greater attention and
needfulness to be marked by us. As, therefore, we
are with all diligence to observe whatsoever is written,
because all things are written for our learning, so let
us, with all diligence, observe the things so often
urged. It may be that they are so often urged because

Ver. 0.]

LECTURE LV.

241

of our clulness to comprehend them, it may be because
of our unwillingness to yield unto them, it may be
because of the unfeigned assent that we should yield
unto the truth of them, it may be because of the neces-
saiy use that there is of them. Surely they are not
so much urged without great and urgent cause. And
so, for these points here beaten upon, let us assure
ourselves both that it is most true that our works are
no part of our righteousness, but Christ our whole
righteousness, and that it necessarily behoveth us to
be thoroughly persuaded thereof. How good soever,
therefore, our works seem unto us, and how difficult
soever it be to persuade us that our very best works
are to be judged but loss and dung, yet seeing the
apostle so often tells us that he judged so of his best
works, let there be the same mind in us that was in
him, and let us judge so too.

2. In that the apostle saith, ' and do judge them to
be dung,' I note the apostle's present judgment of his
present works. He now, at this present, in the state
wherein he now stands, doth judge all things, even
his very best present works, to be so far from being
any part of his righteousness, as that he judgeth them
to be dung, even vile and contemptible, so full of pol-
lution and uncleanness as that there is no reckoning
to be made of them in respect of any righteousness by
them, but rather they are to be contemned as unclean-
ness. Whence I observe, that our very best works, such
as are wrought after our knowledge of Christ Jesus,
and faith in his name, are no part of that righteous-
ness whereby we are accounted righteous before God.
Great difference, I know, there is between the works
which go before and the works which follow after faith.
For those are evil, these are good works ; those proceed
from an impure heart, these from an heart purified by
faith ; those cannot please God, these are pleasing and
acceptable unto God ; those are in justice rewarded with
death, these are in mercy rewarded with life ; those,
even the very best of them, have the nature of sin, and
are wholly unholy, these are in part holy, and may truly
be called our inherent righteousness. But for any part
in that righteousness whereby we are made righteous
before God, even these works which are the fruits of
faith, they have no part at all in it. They cannot
hide or put away our sins, they cannot endure the
severity of God's judgment ; here they must give place,
here they are to be judged loss and dung. The reason,
then, why our very best works are no part of our right-
eousness before God is, because that in every such
view and examination of them they are to be judged
loss, and even dung. So the apostle counted such
works as he did even then when he wrote these things ;
and therefore much more are we to make the same
account of whatsoever good works we do after that our
hearts be purified by faith in Christ Jesus.

The exception which is taken against this doctrine
from this place by some is this, they say the apostle
doth not here speak of such works as he did after he

believed, but only of such works as he did before he
believed, before his conversion unto Christ, and there-
fore that hence nothing can be gathered against justi-
fication by works done after faith in Christ Jesus.
But how perversely they falsify the meaning of the
apostle, yourselves may easily judge by that which
already hath been spoken ; for the apostle having
spoken in the former verse of such works as he did
before he believed, affirming of them that howsoever
they seemed vantage unto him before his conversion
unto Christ, yet afterwards he counted them no van-
tage, but loss, for Christ his sake, doth in this verse-
speak not only of them, but of all his works generally,
whatsoever and whensoever done, saying, ' Yea, doubt-
less, I think all things but loss,' &c. It cannot be
denied but that he spake in the former verse of such
works as he did before he believed. And when he
addeth unto that this general term, ' Yea, doubtless,
I think all things but loss,' doth he speak only of
such works as he did before ? Nay ; having spoken
before of works only done before faith, in this general
term he includeth all works both done before and
after faith, and judgeth them all to be but loss and
dung. Again, as he said before that when once he
came to the knowledge of Christ Jesus, he counted
those things loss which before seemed vantage unto
him ; so now he saith in the present, that he doth
think all things but loss, that he doth judge all things
to be dung; which cannot otherwise be meant than of
his present opinion and judgment touching such works
as now presently he did. Neither can it be said that
is his present judgment indeed, but of such works only
as he did before he believed. For it is, as himself
saith, his present judgment, as of such works, so of
all works generally, the general term being therefore
added to comprise not only those which he had spoken
of before, but all others also. For reply unto which
answer they cry out upon us for blasphemy, and ask
question upon question, to make some show that they
justly charge us with blasphemj-. For whereas we
say that good works done after faith are here meant
by the apostle, and are judged by him to be but loss
and dung, they ask whether we call the fruits of the
Spirit dung ? whether Paul gloried of dung when he
said, 2 Tim. iv. 7, 8, ' I have fought a good fight, I
have finished my course, I have kept the faith : from
henceforth there is laid up for me a crown of right-
eousness, which the just Judge shall give me in that
day'? What crown of righteousness is due unto
dung? what just judge will vouchsafe to give a crown
unto dung ? what thanks [do] we owe unto God for
creating us in Christ Jesus unto good works, if they
be nothing else but dung ? And for conclusion they
say, that if the good works of the faithful be but loss
and dung, then are not good works to be done or
liked, but to be disliked and neglected. Thus they
triumph in their jugglings, and make a show as if all
they spake were gospel, and whosoever said otherwise

242

AIRAY ON THE PHILIPPIANS.

[Chap. III.

did nothing else but blaspheme. But will ye see how
they deceive the world with a vain show of words
wherein there is no substance ? All this fair flourish
which they make is quickly beaten down by that one
distinction whereof I have often told you, and whereof
they are not ignorant. In good works, therefore, we
must understand that there are two thiDgs to be
respected : the one, their substance ; the other, their
quality. The substance of the work I call the action
itself, as judging the fatherless, relieving the oppressed,
defending the widow, feeding the hungry, and the like ;
the quality of the work I call the confidence which
men have to be made righteous before God, and to
be saved by such works. Now, these works, I say,
according to their substance, are good ; as to judge
the fatherless, to relieve the oppressed, to defend the
widow, to feed the hungry, and the like, are good
works, holy works, works commanded by God, and
works rewarded by him. But in respect of any con-
fidence to be justified before God by them or the like,
or to be saved by them, they are to be judged but loss
and dung ; because, as it is written, ' he that rejoiceth
must rejoice in the Lord,' which being so, the answer
to their demands is as possible as they think it impos-
sible, i. e. most easy.

1. Therefore where they ask whether we call the
fruits of the Spirit dung, we answer No. But, we
say, that those good works which, according to the
substance of the action, are the fruits of the Spirit,
are, in respect of any merit or confidence to be reposed
in them, of righteousness or salvation by them, to be
judged loss and dung. Secondly, where they ask
whether Paul gloried of dung when he said, ' I have
fought a good fight,' &c, we answer, No; he glorieth
in his faithfulness and constancy in the work of his
ministry, not as putting any confidence of his right-
eousness or salvation in them (for so they should be
but dung), but because he knew that his labour should
not be in vain in the Lord. Thirdly, where they ask
what crown of righteousness is due unto dung, we
answer, None; for the crown of righteousness is due
unto our good works, not as they are from us, but as
they are the work of God's Spirit in us; neither so
for any merit in them, but only for his promise's sake,
who both worketh in us, and crowneth his own works
in us. Fourthly, where they ask what just judge will
vouchsafe to give a crown unto dung, we answer, None
will do it; but the most righteous Judge, the Lord of
heaven and earth, because he is righteous and keepeth
promise for ever, giveth a crown unto our good works,
not as they are dung, not as they are poisoned, tem-
pered with that quality of confidence in them, but as
they are the work of his Spirit in us. Fifthly, where
they ask what thanks we owe unto God for creating
us unto good works, if they be nothing else but dung,
we answer, That it is their shameful abusing of the
world* to say that we judge them to be nothing else
* Qu. 'word'?— Ed.

but dung. In respect of that quality, we say that they
are to be judged loss and dung ; but in respect of their
substance, we say that they are good, and that we are
to glorify God by walking in such good works as he
hath ordained us to walk in. Lastly, where they say
that if the good works of the faithful be but loss and
dung, then are not good works to be done or liked,
but to be disliked and neglected, we say the same.
But who are they that say that the good works of the
faithful are nothing else but loss and dung ? Because
we do not invest them into the glory of Christ Jesus,
because we do not make them any part of our right-
eousness before God, because we stand not upon any
merit of salvation by them, do we therefore say that
they are nothing else but loss and dung ? Thus in-
deed they bear the world in hand, and thus they lead
captive many poor and ignorant souls into many
grievous and noisome errors. But mark, men and
brethren, what it is that we say: we say that good
works, in respect of the substance of the action, are
good works, a sweet- smelling odour, a sacrifice accept-
able and pleasing unto God, and such as God hath
ordained us to walk in unto life and salvation ; only
in respect of any merit or confidence of righteousness
or salvation, we say they are to be judged but loss
and dung. See, then, and judge between us and them,
whether we say simply that they are but loss and dung.
These are they that with feigned words make merchan-
dise of your souls, whose judgment long agone is not
far off, and whose damnation sleepeth not. By this
judge of the rest; and as they deserve in this, so let
them be credited in the rest. By the circumstance
of the place, ye see the necessary collection of the
doctrine delivered, and how the gainsayers do falsify
the meaning of the apostle.

Let this, then, serve to instruct us in the true use
of good works. They are the way which God hath
ordained that we should walk in, to the glory of his
name, and to the salvation of our own souls ; as both
that exhortation of our Saviour proveth, Mat. v. 16,
where it is said, ' Let your light so shine before men,
that they may see your good works, and glorify your
Father which is in heaven;' and likewise that saying of
the apostle, Eph. ii. 10, where he saith, ' that we are
the workmanship of God, created unto good works,
which he hath ordained that we should walk in them.'
But they are no part of that righteousness whereby
we are made righteous before God ; for ' Christ alone
it is that is made of God unto us wisdom and right-
eousness, sanctification and redemption,' 1 Cor. i. 30.
It is the blood of Christ Jesus that cleanseth us from
all sin, 1 John i. 7. Our very best works, and all
our righteousness (as the prophet witnesseth, Isa.
Ixiv. 6) is but as filthy clouts; and touching them,
when we have done all that we can, we must say as
our Saviour willeth us, Luke xvii. 10, ' We are un-
profitable servants; we have done that which was our
duty to do.' Let us therefore ' walk before the Lord

Vek. 9. J

LFXTURK LV.

243

in holiness and in righteousness all the days of our
life. For without holiness of life no man shall see
the Lord,' Heb. xii. 14. But let no man be puffed
up with any conceit of his own righteousness by his
holiness ; for if he justify himself, his own mouth
shall condemn him, Job ix. 20 ; and if he say that he
is perfect, the Lord shall judge him wicked. Our
good works are the fruits of our faith, and the effects
of our justification by faith, declaring and testifying
that we are justified before God. Let us therefore
abound in every good work, that we may have the
testimony of our faith and of our justification sealed
up unto our souls. But let us not so please ourselves
in all the good that we do, as that we count ourselves
righteous therebjT, for in many things we sin all,
James hi. 2 ; and he tbat faileth in one point of the
law, he is guilty of all, chap. ii. 10. If we will be
righteous before God, we must lay away all pharisaical
conceit of our own righteousness by works, and instead
thereof we must take up the prayer of the poor pub-
lican, Luke xviii. 13, and cry, ' 0 God, be merciful
unto me a sinner.' And of this let us assure our-
selves, that the more holy and the better that any
man is, the more readily he confesseth his sins unto
the Lord, and acknowledged his unrighteousness in
his sight. It is most damnable pride that makes us
rush into part with Christ, and to part stakes with
him. Let us therefore, with the apostle, make Christ
all our righteousness, and account our own righteous-
ness which is by works to be but loss and dung, and
no vantage at all either unto justification or salvation.
Thirdly, In that the apostle saith that he judgeth
them to be dung that he might win Christ, I note the
reason why he judgeth all things to be dung, which is,
that he might win Christ ; as if he should say, that
unless he judged all things to be dung, he could not
win Christ, he could not be thoroughly ingraffed into
Christ, to be partaker of his righteousness. Whence
I observe tbat either we must disclaim all righteous-
ness by any works of our own, or else we cannot be
partakers of the righteousness of Christ Jesus ; either
we must judge our own works whatsoever to be loss
and dung, or else we cannot win Christ. This also
the apostle sheweth in another place, Rom. iv. 5,
where he saith that unto him that worketh not, but
beheveth in him that justifieth the ungodly, his faith is
counted for his righteousness ;' to him that worketh not,
i. e. to him that dependeth not on his works, to him that
standeth not upon the merits of his works, to him
.that makefth] not his works his righteousness, to him
his faith is counted for righteousness ; ' but to him that
worketh, the wages is not counted by favour, but by
debt ;' to him that worketh, that is, to him that de-
pendeth on his works, that standeth upon the merit
of his works, and thinks to be justified by them, his
wages is not counted by favour, but by debt, and [lie]
is not justified by grace through faith. Who, then,
are justified by faith ? Even they that disclaim right-

eousness by works. And who are they that are not
justified by grace through faith ? Even they that
stand upon their righteousness by their works. Wilt
thou be partaker of Christ his righteousness by faith ?
Thou must disclaim all righteousness by thy works.
Wiltjihou stand upon thy righteousness by thy work?
Thou canst not be partaker of the righteousness
of Christ by faith. For there is no communion or
fellowship betwixt them, but as the apostle saith of
the election of the Jews, Rom. xi. 6, so I say of our
justification by the righteousness of Christ Jesus, if
we be partakers of Christ his righteousness ; ' if we
be justified by grace, then not of work, or else were
grace no more grace ; but if of works, it is no more grace,
or else were" work no more work.' We must therefore
disclaim all righteousness by works, if we will lay any
claim unto righteousness by Christ ; we must judge all
our works to be loss and dung, if we will win Christ.

Let this, then, teach us to beat down every thought
and every imagination of our hearts that exalteth itself
against God, and to bring into captivity every tho:;
unto the obedience of Christ. Let us not think of
the best works that we do above that is meet, neither
let us bear ourselves upon them above that we ought.
Let us be filled with the fruits of righteousness, but
let us not think them any part of our righteousness
before God. If we will be righteous before God, we
must be clothed with Christ his righteousness. We
cannot lay any claim unto Christ his righteousness,
unless we will disclaim our own righteousness. Let
us therefore humble ourselves before God, let us
acknowledge ourselves to be sinners, and the best
things that we do to be so full of pollutions and im-
perfections, that they cannot possibly abide the trial of
God's judgment. And seeing we cannot win Christ,
and be partakers of his righteousness, unless we judge
all things without him to be but loss and dung, let us
with the apostle judge them to be dung, that we may
win Christ; let us disclaim all righteousness by them,
that we may be clad with the righteousness of Christ.
So shall our unrighteousness be hid, and our sins
covered, and whatsoever imperfection is in us, it shall
not be imputed unto us.

Fourthly, In that he addeth, ' and may be found in
him,' I note that another branch of his reason why he
judgeth all things, and so all his works, to be dung,
is, that he might be found in Christ ; that is, that
when God shall come to judge both the quick and the
dead, and inquiry shall be made what every man hath
done in his body, he may be found in Christ, not in
Moses, not in the flesh, not in anything but in Chris*-.
Whence I observe that either we must renounce all
confidence in our own righteousness, and judge even
our very best works in that respect to be but loss and
dung, or else we shall not be found in Christ in that
last°and great day. For that which our Saviour
Christ spake in the" days of his flesh unto his disciples
then present with him, Mat. xvi. 24, hath now also

244

AIRAY ON THE PHILIPP1ANS.

[Chap. Ill

its use to this our purpose : ' If any man,' saith he,
' will follow me, let him forsake himself, and take up
his cross, and follow me.' ' Let him forsake himself ;'
that is, let him forsake all that he hath, as Luke ex-
poundeth it, chap. xiv. 33, all outward prerogatives
touching the flesh. In which place he signifieth that
he that would be his disciple must put off all carnal
affections, and renounce all carnal confidence, and so
rejoice in him alone as that no cross nor anything
shall take his rejoicing from him. And even so, he
that will be found in Christ in that day, he must so
rejoice in Christ alone, as that he have confidence in
nothing else, but judge them also to be loss and dung.
Otherwise as well might he be Christ his disciple which
did not forsake all, as he may be found in Christ in
that day which doth not judge all his works to be loss
and dung in respect of any righteousness by them.

Let this also be another motive unto us to disclaim
all righteousness by our works ; for as there is no
righteousness by faith unto him that claimeth right-
eousness by his works, as before we heard, so is there
no salvation in that day unto him that reposeth any
confidence of his righteousness in his works. ' There
is no condemnation,' saith the apostle, Rom. viii. 1,
4 to them that are in Christ Jesus ; ' which, as it is
true in this life, that they that are ingrafted into him

by faith, are freed from the law of sin, and of death,
and so of condemnation, so it is true that they that
shall be found in Christ Jesus in that day shall be freed
from the sentence of condemnation. That, therefore,
we may be found in him, and so freed from condemna-
tion in that day, let us, with the apostle, judge even
our best works to be but loss and dung, and disclaim
all righteousness by our works. And surely this hath
so prevailed with many great maintainers of justifica-
tion by works, that when death hath summoned their
judgment and appearance, they have disclaimed all
their own works, and all righteousness by them, and
with heart and voice desired to be found in Christ
in that day. I should now shew how we may be
found in Christ in that day.

0 Lord our God, open our eyes, we beseech thee,
that we may daily more and more see and behold
those infinite treasures of righteousness and salvation
which are laid up for us in thy Son Christ Jesus !
As thou hast vouchsafed to make him unto us right-
eousness and salvation, so give us an heart to acknow-
ledge him our whole righteousness, and the horn of
our salvation, that, disclaiming all righteousness by
works of our own, we may daily more and more grow
up in thy Son, and in that last and great day may
be found in him !

LECTUEE LVL

Not having mine own righteousness, which is of the law, hut that which is through the faith of Christ, even the

righteousness, d°-c. — Philip. III. 9.

NOW the apostle goeth forward, and having made
this one branch of his reason why he judged all
his works generally to be dung, that he might be found
in Christ in that day, now he explicateth that phrase
and manner of speech, and shews what it is to be
found in Christ in that day, which is, to be found ' not
having his own righteousness, which is of the law, but
that which is through the faith of Christ,' &c. Why,
then, doth the apostle judge all things to be dung ?
He doth so that he may be found in Christ in that
day. Yea, but what needed him so to judge for this ?
Could he not be found in Christ in that day unless he
should judge all things to be dung ? No, he could not ;
for to be found in Christ is to be found not having his
own righteousness, which is of the law, but that which
is through the faith of Christ, &c. If, therefore, he
would be found in Christ, he must put off all confi-
dence in his own righteousness, and judge it to be
dung, and rejoice only in the righteousness of Christ
Jesus. Thus ye see the reason and the meaning of
the apostle's speech in general.

Now to open these words yet a little more particu-
larly, ye see the apostle here speaks of two sorts of
righteousness, the one his own, the other Christ's.
His own righteousness he calleth that righteousness

which is of the law, that is, which ariseth from the
observation of the commandments and ordinances of
the law, even from the performance of those things
which God in his holy law requireth. Christ's right-
eousness he calleth that righteousness which is through
the faith of Christ, that is, that righteousness which,
being properly inherent in Christ, is imputed unto
him through faith in him, even the righteousness
which is of God through faith, that is, that righteous-
ness which God doth impute unto him because he
believeth in him, and in him whom he hath sent,
Christ Jesus. His own righteousness, which is com-
monly called man's inherent righteousness, ye see he
describeth by the law, that is, by the observation of
those things which God requireth in his law, not only
ceremonial or judicial, but moral also ; for so he said
before, that he was unrebukeable before men touching
the righteousness which is in the law, that is, which
the whole law required. Christ's righteousness,
which is commonly called man's imputed righteous-
ness, ye see he describeth by faith, which is the in-
strument whereby we take hold of this righteousness
by Christ, in whom alone this righteousness is in-
herent, and by God, who of his own mercy imputeth
Christ his righteousness unto us through faith. This

Ver. 9.]

LECTURE LVI.

245

righteousness, be saitb, is through the faith of Christ,
therefore not ours, but as by faith in Christ we take
hold of it : through the faith of Christ, therefore not
by the works of the law ; through the faith of Christ,
therefore not inherent in us. Again, this righteous-
ness, he saitb, is of God through faith, therefore not
of the law through works ; of God through faith,
therefore the gift of God unto him that believeth in
him that justifieth the ungodly ; of God through faith,
therefore not inherent in us, but only imputed unto
us. Again, he saitb not of this that it is his, as he
said of the other; but of this he saitb, that it is
through the faith of Christ, even of God through
faith, therefore it is another's righteousness, the
righteousness of Christ by his perfect obedience unto
the law, even unto death, which being only inherent
in him, God in mercy imputeth unto us through faith
in Christ Jesus, whereby we lay hold on that right-
eousness which he hath fulfilled in us, and for us.
Now, then, when the apostle signifieth that he would
be found in that day not having his own righteous-
ness, but Christ's, his meaning is, not that he would
be found in that day without all holiness or righteous-
ness of his own, but he would be found not having his
own righteousness, as to be judged by his own right-
eousness ; he would not be judged by his own right-
eousness, but he would be clothed with Christ's right-
eousness, to be judged by it. The sum, then, of all,
in brief, is this. It is as if the apostle had thus said :
I do now judge all things, even all my works what-
soever, to be dung, that I may win Christ by faith,
to be partaker of his righteousness, and that I may
be found in that last and great day, when inquiry
shall be made into every man's works, not in Moses,
but in Christ ; that is, that I may be found not having
mine own righteousness, which is by the observation
of the commandments and ordinances of the law, as
to be judged of the Lord by that righteousness ; but
that I may be found in that righteousness which is
indeed only inherent in Christ, and which God doth
impute unto me through faith in Christ Jesus, that
my sins being covered by his righteousness, I may be
judged by it. This I take to be the apostle's meaning
in these words. Now, let us see what observations
may hence be gathered for our use.

Not having, &c. ; where, first, I note the antithesis
and opposition that is between the righteousness of
works by the law, and the righteousness of Christ
through faith ; which two the apostle doth so care-
fully and diligently sever the one from the other, as
that thereby he plainly shews that there can be no
confusion or mixture of the one with the other. The
like opposition betwixt these two sorts of righteous-
ness, and like separation of the one from the other,
our apostle hath in his Epistle to the Romans, where,
shewing the cause of the ruin of the Jews, he saitb,
chap. x. 3, that ' they being ignorant of the righteous-
ness of God, and going about to stabhsh then: own

righteousness, submitted not themselves unto the
righteousness of God ; ' and afterwards he describeth,
out of Moses, the righteousness which is of the law,
thus, that ' the man which doth these things, shall
live thereby ; ' and then he shewetb what the right-
eousness of faith is. So likewise in his Epistle to
the Galatians, chap. ii. 10, ' Know,' saitb the apostle,
' that a man is not justified by the works of the law,
but by the faith of Jesus Christ ; ' and again, chap,
v. 4, 5, • AVbosocver are justified by the law, ye are
fallen from grace : for wre, through the Spirit, wait
for the hope of righteousness through faith.' Many
such like places more might be produced, where these
two sorts of righteousness are so opposed the one
unto the other, and so distinguished and severed the
one from the other, as that thence it is most plain
that there is no communion or fellowship of the one
with the other.

Whence I observe, that if justification be by the
righteousness of works, then is it not by the right-
eousness of faith ; and if it be by the righteousness
of faith, then is it not by the righteousness of works.
Thus, also, our apostle, upon the same ground,
reasonetb in bis Epistle to the Romans ; for, having
in the third chapter plainly distinguished righteous-
ness by the works of the law, and righteousness of
God by the faith of Jesus Christ, and opposed re-
joicing in the one unto rejoicing in the other, Rom.
hi. 20, 21, 27, in the next chapter he taketb up the
example of Abraham, the father of the faithful, and
proving that Abraham was justified by faith and not
by works, he beginnetb his disputation thus : ' If
Abraham,' saitb be, ' were justified by works, he hath
wherein to rejoice, but not with God ; ' he bath
wherein to rejoice, to wit, with men, but not with
God ; which is in effect as if he should have said, If
Abraham were justified by works, then was he not
justified by faith. Again, that place in the eleventh
chapter to the Romans is plain to this purpose, where
it is said, chap. xi. 0, ' If it be of grace, it is no more
of works, or else were grace no more grace ; but if it
be of works, it is no more grace, or else were work
no more work.' For albeit the apostle's speech there
be of the election of the Jews, and not of the matter
of justification, yet the apostle's reason being drawn
from the nature of grace and works, it boldeth as well
in the one as in the other, even generally ; for, speak
of election, speak of justification, speak of salvation,
or the like, still it boldeth, ' If it be of grace, it is no
more of works, or else were grace no more grace ;
but if it be of works,' &c. For if it be of grace,
whether it be righteousness, or salvation, or what-
soever it be, it is given freely ; but if it be of works,
then is it given not by favour or freely, but by debt,
the nature of grace and the nature of work enforcing
either of them so much. The reason why if our
righteousness be of works it is not of faith, and if it
be of faith it is not of works, is because the one of

246

AIRAY ON THE PHILIPPIANS.

[Chap. III.

these excludes the other ; for, as the apostle saith,
Gal. v. 4, ' Whosoever are justified by the law, ye
are fallen from grace ; ' as if he should have said,
Justification by the law excludes justification by grace.
And again, the apostle saith, Rom. iii. 27, that our
' rejoicing is excluded by the law of faith ; ' as if he
should have said, We are justified by faith, and that
excludes all our rejoicing in any righteousness by our
works. So that ye see plainly that if our justification
be by the righteousness of works, then is it not by
tbe righteousness of faith ; and if it be by the right-
eousness of faith, then is it not by the righteousness
of works.

This may serve to instruct and to arm us against
their damnable error, that tell us that we are justified
and accounted righteous before God, partly by faith
in Christ Jesiis, and partly by our good works done
here in the body. For if they may be thus mixed,
as they tell us, the one with the other, if our right-
eousness before God may be both by faith and by
works, then why doth the apostle so oppose the one
against the other ? Why doth he always so carefully
sever the one from the other ? Why would he be
found in that day not having his own righteousness,
but only the righteousness which is through the faith
of Christ ? Why may not righteousness be counted
both by favour and by debt ? Why may not right-
eousness be before God both by grace and by works ?
Why should our rejoicing be excluded by the law of
faith ? For what else are all these things, but so
many invincible arguments that we cannot be justified
before God both by faith and by works. Shifts I
know they have, whereby they deceive themselves and
many other unstable souls, whom they lead into the
same pernicious errors with themselves. But let us
hearken what the Spirit saith, neither let us couple
together the things which the Spirit hath sundered.
If the Spirit have told us that the wages is not counted
both by favour and by debt, that righteousness is not
both by grace and by works, let it suffice us that the
Spirit hath said so, and only let us seek whether it be
by grace or by works that we are counted righteous
before God.

Secondly, I note that the apostle would be found in
that last and great day, not having his own righteous-
ness, which is of the law ; that is, not having that
righteousness which is his by the performance of
those things which the law required, as his cloak to
be covered withal when he shall stand in the judg-
ment, and in the congregation of the righteous. For
that the apostle expoundeth to be the righteousness
of the law, which is by performance of the works of
the law, according as it is said, Rom. x. 5, ' The man
that doth these things shall live thereby.' Where-
upon it is also called ' the law of works,' Rom. iii. 27,
the law which commandeth those works, by the ob-
servation whereof a man is called righteous. The
apostle, would be found not having tins righteousness

which is by the works of the law. What then ?
Would he be found in that day without any good
works, without all holiness of life, without all right-
eousness by the law ? Was it his desire to be found
a sinner in that day ? Did he think it would be better
for him if he should be found unrighteous, than if he
should be found righteous in that day ? No such
matter. Nay, when he was now ready to be offered
up upon the sacrifice and service of their faith whom
he had won unto the faith, when the time of his de-
parting out of the body was at hand, he rejoiced that
he had fought a good fight, that he had finished his
course, that he had kept the faith. And when he
laboured in the work of his ministry more abundantly
than all the rest, he had respect unto his rejoicing in
the day of Christ, that he had not run in vain, nor
laboured in vain. He knew that the sentence in that
day would pass thus, ' Come, ye blessed of my Father,
inherit ye the kingdom prepared for you from the
foundations of the world : for I was an hungered,
and ye gave me meat,' &c. ; and again, ' Depart from
me, ye cursed, into everlasting fire,' &c, Mat.
xxv. 34-38, &c. He knew that his watchings, his
fastings, his stripes, his imprisonments, his perils,
his labours, his care of all the churches, should not
be in vain in the Lord. He desired, therefore, no
doubt, to be found in that day filled with the fruits of
righteousness, and abounding in every good work ;
he desired, no doubt, in that day to hear that voice,
Mat. xxv. 21, 'It is well done, good servant and
faithful ; thou hast been faithful in little, I will make
thee ruler over much : enter into thy Master's joy.'
How, then, would he be found not having his owti
righteousness, which is of the law? 1. For right-
eousness by the ceremonial law he cared not at all for
that, he judged that simply to be but loss, to be but
dung. 2. For righteousness by the moral law, by
the observation of the duties commanded in the first
and second table touching the love of God, and of his
neighbour, he judged that also to be dung, in respect
of any merit, if he should be judged by it. He would
therefore be found in that day not having his own
righteousness, which is of the law, even of the law
moral, as to be judged of the Lord by it, by the merit
of it. He would have righteousness, and holiness,
and good works in that day, that in the judgment he
might receive reward according to them ; but he
would not have them to be judged by them in that
day, to offer them in that day unto Christ as a due
desert of his Master's joy, to receive his sentence for
them in that day.

Having, then, before seen that we cannot be ac-
counted righteous before God both by faith and by
works, both by the righteousness of Christ and by our
own righteousness, hence I observe that our own
righteousness by works is no part of that righteousness
whereby we are accounted righteous before God. For
if it were, how should we desire with the apostle to be

Ver. 9. J

LECTURE LVI.

247

found iu the day of Christ not having our own
righteousness, — an argument, indeed, impregnable,
3Tet do those evil-workers* make a show of answers
hereunto. They say the apostle, in this place and
elsewhere, calleth that a man's own justice which he
challengeth by the works of the law, or nature, with-
out the grace of Christ, and therefore nothing can
hence be concluded against that righteousness which
is by works after grace. But what a shift this is,
rather than an answer, was shewed the last day. For
that by man's own righteousness, he meaneth that
righteousness which man challengeth by such works
as he spake of immediately before, themselves will
grant ; and that he spake before, as of works done
before faith, and without the grace of Christ, verse 7,
so of all works generally whatsoever, verse 8, I
shewed, both by the general term there used, which
must needs comprehend more than he had spoken of
before, and likewise by that he saith, that he doth
now at this present judge all things to be dung, which
cannot otherwise be meant, than of his present judg-
ment, touching such works as now presently he did.
Again, why should not the apostle, by man's own
righteousness, mean that whole righteousness which is
in man by works, whensoever done, whether before or
after faith, whether without or with the grace of
Christ ? Doth that righteousness which is in us bv
works done after faith by grace any way present us
righteous before God, so that we should desire to be
found having it, to be judged by it ? Shall any thing
that is unclean enter into his presence ? or can any
man bring a clean thing out of filthiness '? Is there
any man that, being assisted, and prevented, and fol-
lowed with the grace of God's Spirit, doth good, and
sinneth not ? Is it not so with the best man that
lives under the cope of heaven, that if the Lord would
dispute with him he could not answer him one thing
of a thousand ? Is man's best righteousness better
than Isaiah confesseth of his and the rest of the
church's ; is it not as filthy clouts ? Surely all his
works whatsoever, done in the body of his flesh, are
so polluted with the contagion of the flesh, as that
they are not able to endure the severity of God's
judgment, but that he had need, with the prophet
David, Ps. csliii. 2, to lift up his voice, and to pray,
' Enter not into judgment with thy servant, 0 Lord,
for in thy sight shall no man living be justified.' Is,
then, even that righteousness which is in us by works
done by grace after faith, so full of imperfections, so
full of uncleanness, by reason of the contagion of our
flesh, as that we should desire not to be judged by it ?
Why, then, should not the apostle, by man's own
righteousness in this place, mean that righteousness
which is in us by works done by grace after faith ?
The circumstance of the place proving it, and nothing
being able to be brought against it, it is to be con-
eluded that by man's own righteousness is here meant
* Rhemenses in hunc locum.

even that righteousness which is by works after grace.
See, then, that we should desire with the apostle to bo
found in the day of Christ not having our own
righteousness ; and seeing all our own righteousness,
by any works whatsoever, is so full of imperfection
and uncleanness, by reason of the contagion of our
flesh, as that we should desire not to be judged by it,
hence I take it, it is clear that our own righteousness
is no part of that righteousness whereby we are
accounted righteous before God.

This ma}T teach us how to desire to be found in that
day, having, or not having, our own righteousness,
which is by our works. We are to desire to be found
in that day filled with the fruits of righteousness, and
abounding in every good work, full of holiness towards
God and righteousness towards men, because then we
shall ' receive the things which are done in our body,
according to that we have done, whether it be good or
evil.' The wicked, and they that forget God, aud
would not walk in his ways, howsoever they ' cry unto
the mountains, Fall on us, and unto the rocks, Cover
us, and hide us from the presence of him that sitteth on
the throne, and from the wrath of the Lamb,' yet shall
the hand of the Lord find them out, and as he shall
find them he shall judge them ; he shall recompense
them according to the wickedness of their ways, and
they shall bo turned into hell. But if then we shall
be found to have hated iniquity, to have followed after
peace, holiness, and righteousness, to have had our
conversation honest, &c, the most righteous Judge,
both of heaven and earth, he will pass by our sins
and iniquities, and in his great mercy towards us, he
will reward us according to the good that we have
done, not respecting the merit of our works, but be-
cause he is merciful, and keepeth promise for ever,
not suffering our labour to be in vain in the Lord.
We are therefore to desire to be found in that day,
not without holiness of life, or good works, but having
such righteousness of our own that, in the judgment,
the Lord in mercy may reward us according to it, and
not according to our sins. But we are to desire to be
found in that day not having our own righteousness,
to be judged by it, or to receive reward for it, or
according to the merit and worth of it. For albeit it
shall be rewarded, yet shall not the reward be given
for it ; and albeit the reward shall be given according
to it, yet not for the merit of the work, but only for
his promise and mercy's sake, who accepteth that
graciously which is his, and pardoneth that graciously
which is amiss. For all that ever we do, or all that
ever we suffer, is not worthy of that glory which shall
be shewed unto us. But with the prophet David, we
must turn our voice unto the Lord, and say, even of
our best righteousness, ' H thou, 0 Lord, straitly
mark what is amiss, even in the best thing that we
do, 0 Lord, who shall stand ? •

The third thing which I note is, that the apostle
would be found in that last and great day having that

248

AIRAY ON THE PHILIPPIANS.

[Chap. III.

righteousness which is through the faith of Christ,
&c. He would be clothed in that day with Christ his
righteousness, imputed unto him by God through
faith, that he might be judged by it, and receive his
reward according to the merit of it. This righteous-
ness is sometimes called the righteousness of faith,
because by faith in Christ we are made partakers of
this righteousness ; sometimes the righteousness of
(rod, because it is the mere gift of God, who doth
impute it unto us through faith in Christ ; sometimes
the righteousness of Christ, because it is his, and only
inherent in him. He would be found in that day
having this righteousness. Hence, then, I observe,
that the righteousness whereby we are accounted
righteous before God is the righteousness of Christ,
or of faith, or of God, whichsoever ye will make it.
This, also, the apostle hath everywhere, Rom. iii. 21,
25, ' We are justified freely by grace through the re-
demption that is in Christ Jesus, whom God hath set
forth to be a reconciliation through faith in his blood.'
Again, Gal. ii. 16, ' Know that a man is not justified
by the works of the law, but by the faith of Jesus
Christ.' Again, chap. iii. 11, 'That no man is justified,'
saith the apostle, ' by the law, it is evident, for the
just shall live by faith.' And again, Eph. ii. 8, 9,
' By grace are ye saved, through faith ; and that not
of yourselves : it is the gift of God ; not of works,
lest any man should boast himself.' Yea, everywhere
almost, the Holy Ghost witnesseth that we are ac-
counted righteous before God, not for our own works
or deserts, but only by grace through faith, for the
merit and obedience of our Lord and Saviour Christ
Jesus. This, then, is our righteousness before God,
that God, through faith in Christ Jesus, imputeth not
our sins unto us, but imputeth Christ his righteous-
ness unto us, reckoning the righteousness of his obe-
dience unto the law unto us, as if we had fulfilled the
righteousness of the law in our flesh ; and for the
merits of his sufferings, wiping all our sins out of his
sight and remembrance. So that Christ his righteous-
ness alone is our righteousness before God, which,
because God doth impute unto us freely by his grace
through faith, therefore the apostle saith, ' It is God
that justifieth.' God, then, justifieth; his grace only
moveth him, not any of our works ; Christ and his
righteousness is the righteousness whereby we are jus-
tified, faith is the instrument whereby only we are
made partakers of his righteousness.

I know that there are dogs which bark against this
truth, affirming that the righteousness whereby we are
justified is not only imputed unto us, but inherent in
us. But this one place may serve to descry this their
madness. It is of God, imputed by him unto us,
therefore not inherent in us. It is through faith,
therefore not inherent in \\s. It is through the faith
of Christ, therefore really inherent only in Christ. It
is not our own, but only by faith in Christ, therefore
not really inherent in us. If they urge the apostle

James his authority to prove that the righteousness
whereby we are justified is inherent in us, because he
saith that ' a man is justified by works,' we answer
that the apostle there speaketh not of that righteous-
ness whereby man is made righteous before God, but
only sheweth that by a man's works he is known and
declared to be justified by faith, so that the apostle
maketh not works in that place the causes, but only
the fruits and effects of justification. If they reply
that it is a sufficient proof that we are justified by
works because we are justified by faith, which is a
work, we answer thst justification is attributed to faith
because of Christ and his righteousness, which it re-
ceiveth, not because it is a work of ours. For as it is
a work of ours, so it is not without some doubting,
but is imperfect, as also our knowledge and love are,
and so justification is not attributed unto it, but only
as it taketh hold upon Christ Jesus, and his righteous-
ness, which is our perfect righteousness. Whatsoever,
therefore, they say, let us know that the righteousness
whereby we are accounted righteous before God is
only inherent in Christ Jesus, and is not ours but only
by imputation, inasmuch as God doth impute it unto
us through faith in Christ Jesus.

Let this teach us to beware of such deceivers as
tell us that we are not justified before God by Christ
his righteousness alone, but by works also. And see-
ing it is Christ his righteousness alone whereby we are
made righteous before God, let us rejoice in Christ
Jesus alone, and let us judge all our best works what-
soever to be dung, that we may be found in that day
not having our own righteousness, &c. Why should
it be thought injurious unto man to give all the glory
of our righteousness or salvation unto Christ Jesus ?
Why should it not rather be thought injurious unto
Christ Jesus to give any part of our righteousness or
salvation unto man's works or merits '? Too much
cannot be taken from man, neither can too much be
given unto Christ, for he is all in all unto us, our
wisdom and righteousness, our sanctification and re-
demption ; he is the reconciliation for our sins ; by
him, and through him, and for him, we have all that
we have, and under heaven there is no name given
whereby we may be saved, but only by the name of
Christ Jesus. Let us, therefore, give unto him that
which is due unto him, and let not man rob him of his
honour. Let us follow after peace, and holiness, and
righteousness, and every good work, and let us know
that this labour shall not be in vain unto us in the
Lord. But let us know that it is God alone that jus-
tifieth us by grace through faith, not imputing our
sins, but Christ his righteousness unto us, and so
making his righteousness ours, as our sins were made
his, to wit, by imputation only.

To knit up the last observation in a word, will you
know how to be found in Christ in that day ? A matter
worthy your knowledge, for there shall be no condem-
nation unto them that then shall be foundin him, Rom.

Ver. 10.]

LECTURE LVII.

249

viii. 1. If then we will be found in Christ in that day, we
must be found righteous to be judged by it. And thus far
the matter goeth hard with us all, being all'of us full
of unrighteousness and ungodliness. What is then
the righteousness wherein we must be found to be
judged by itin that day ? Not our own, for that would
sink us deep, but the righteousness of Christ Jesus.
How shall we be found in this righteousness in that
day ? If we renounce all confidence in our own
righteousness as loss and dung, and trust perfectly on
the grace of God that is brought unto us by the reve-
lation of Jesus Christ. Let this, then, be our comfort,
that we shall not be judged in that day by our own
righteousness, but by the righteousness of Christ
Jesus, whose whole obedience in suffering death and
fulfilling of the law shall be the covering of our sins

and the cloak of our righteousness. And let it
teach us to judge all our works, in respect of that
righteousness whereby we are made righteous before
God, to be but loss and dung, that we may be found
in Christ, not having our own. &c.

O Lord our God, as thou hast vouchsafed to in-
struct us in our true righteousness, so vouchsafe, by a
true and lively faith in thy Son Christ Jesus, to make
us partakers of that righteousness ! Judge not, 0
Lord, in that day by our own righteousness, which is
full of unrighteousness and uncleanness ; but passing
by our sins and our iniquities, accept the righteous-
ness of thy Son Christ Jesus for our unrighteousness,
that we, being clothed with his righteousness, may be
of the number of those unto whom it shall be said,
' Come, ye blessed of my Father,' &c.

LECTURE LVII.

That 1 may know him, and the virtue of his resurrection, dc. — Philip. III. 10.

NOW the apostle goeth forward, and sheweth other
reasons why he renounced all his own merits as
loss and dung, and rejoiced only in Christ Jesus, 1,
as we have heard he did so, that he might gain the
righteousness of Christ by faith ; that was the first
and principal gain that he reckoned upon by doing so.
He did so for other advantages that he reckoned
upon by doing so : as, 2, he did so that he might
know Christ ; 3, that he might know the virtue of his
resurrection ; 4, that he might know the fellowship of
his afflictions, and be made conformable unto his
death ; 5, that he might attain unto the resurrection
of the dead. What is the reason, then, why the
apostle, having cause of confidence and rejoicing in
the flesh, and in things without Christ, doth renounce
all things without Christ, and rejoice only in Christ
Jesus ? The reason is, because rejoicing in the flesh,
and in the things without Christ, is unprofitable and
hurtful ; and contrariwise, the renouncing of all things
without Christ, and rejoicing only in Christ Jesus, is
most profitable. Why, what profit comes thereby ?
1, Christ's righteousness, which is by faith ; 2, the
knowledge of Christ ; 3, the knowledge of the virtue
of his resurrection ; 4, the knowledge of the fellowship
of his afflictions, &c. ; 5, the attaining unto the resur-
rection of the dead. All these vantages the apostle
reckoned upon to follow his renouncing of all things
without Christ, and his rejoicing only in Christ Jesus ;
for so he saith, that he judgeth all things loss and
dung that he may win Christ, and may be found in
him, &c, as if these things could not be unless he
should do so. All which vantages do so follow the
renouncing of all confidence in the flesh, and rejoicing
only in Christ Jesus, as that these four last do issue
and spring out of the first ; for being justified by
faith in Christ Jesus, we know Christ, we know the

virtue of his resurrection, &c, these being fruits
issuing and growing out of that righteousness which
is through the faith of Christ. Thus much for the
general drift and meaning of these words.

Now for the more particular opening of these words,
we must know, that by the knowledge of Christ is
here meant not such a knowledge as whereby we are
able to talk of Christ, of his birth, of his life, of his
doctrine, of his death and passion, &c, but such a
knowledge as whereby we feel and prove in ourselves,
and in our own souls, that he is indeed our redemp-
tion, our reconciliation, our salvation, and whatsoever
else we have heard, or read, or believed of him in the
Scriptures ; not a contemplative and knowing know-
ledge of Christ, but a lively and experimental know-
ledge of Christ in our own souls. Again, by the
virtue of Christ his resurrection the apostle meaneth
that regeneration, i. e. that dying unto sin, and living
unto righteousness, which is wrought in us by the
power of his resurrection. 3. By the fellowship of
Christ his afflictions, the apostle meaneth that par-
taking which God's saints have with Christ, and of
his afflictions, for the glory of Christ, and the good of
the church, and their own conformity unto the death
of Christ. Lastly, by attaining unto the resurrection
of the dead, the apostle meaneth that eternal weight
of glory in the heavens, which only they obtain that
in this life know Christ by experience in their own
souls, and by the power of his death and resurrection
die unto sin, and live unto righteousness, and con-
stantly endure such afflictions as the saints of God are
partakers of, that so they may be conformable unto
the death of Christ, who was consecrated through
afflictions. The sum of all is this : the apostle tells
the Philippians, that he hath no confidence in his
merits or works, but only rejoiceth in Christ Jesus,

250

AIRAY ON THE PHILIPPIANS.

[Chap. III.

that so he may be justified before God by Christ his
righteousness ; and that being justified by his right-
eousness through faith in his name, he may know
Christ by a lively feeling of him in his own soul, and
may by the power of his resurrection die unto sin,
and live unto righteousness, and may constantly, with
God's saints, suffer such afflictions as Christ hath suf-
fered, and may be made conformable unto Christ his
death, and at length may be received unto that glory
which is prepared to be shewed in the resurrection of
the just. Thus, then, ye see that both these are the
fruits of the righteousness of faith, and that both the
righteousness of faith, and these fruits issuing out of
it, are all vantages which the apostle counteth he hath
by renouncing all confidence in the flesh, and rejoicing
only in Christ Jesus. Now let us see what observa-
tions we may gather hence for our use.

That I may know him. This is one end wherefore
the apostle would be found in Christ, having his right-
eousness through faith, and consequently wherefore
he renounced all his own merits and works, and only
rejoiced in Christ Jesus, even that he might know
Christ ; for why judged he his own righteousness to
be but loss and dung ? That he might ' win Christ,
and be found in him, not having his own righteous-
ness, but the righteousness of Christ through faith.'
And why would he be found in Christ his righteous-
ness through faith ? That he ' might know Christ.'
This is the fruit of the righteousness of faith, and
both of them are vantages which follow the renouncing
of all confidence in the flesh, and the rejoicing in
Christ Jesus. But what ? Did not Paul know Christ ?
Had he preached Christ so many years, and yet knew
not Christ ? Had he planted so many churches in the
faith of Christ, and yet knew he not Christ ? For an-
swer hereunto (to omit that knowledge which is by
vision in heaven, when we shall see him face to face),
we must understand that there are two sorts of know-
ledge of Christ here on earth : the one a contempla-
tive and knowing knowledge, /. c. such a knowledge
as whereby we know that Christ is the only begotten
Son of God, that he was sent into the world to save
sinners, that he was crucified, that he died, that he
was buried, that he was declared mightily to be the
Son of God by his resurrection from the dead, that he
was highly exalted, and had a name given him above
every name, &c, and whatsoever else the Scriptures of
God do story of him. Such a knowledge of Christ was
that which the Samaritans had by the saying of the
woman, which testified of him, saying, John iv. 39, ' He
hath told me all that ever I did ;' and such a know-
ledge the physician hath of his physic, and the virtue
thereof, by relation of others, and by reading in his
books. The other knowledge of Christ is an experi-
mental and feeling knowledge of Christ, whereby we
feel and know in. our own souls that he is such a one
as the Scriptures describe him to be; that he is^' made
of God unto us wisdom and righteousness, sanctifi-

cation and redemption ;' that he ' died for our sins,
and rose again for our justification.' Such a know-
ledge of Christ was that which the Samaritans had,
ver. 42, when they had heard Christ themselves, and
so knew that this was indeed the Christ, the Saviour
of the world ; and such a knowledge of Solomon's
wisdom and prosperity the queen of Sheba had, when
she had seen it with her eyes, and heard it with her
ears ; and such a knowledge the physician hath of his
physic, and of the virtue thereof, when he hath had
experience of it in himself. Now when the question
is here asked, whether Paul did not know Christ,
because he saith, ' that I may know Christ,' we must
understand that the apostle doth not here speak of
the former sort of the knowledge of Christ ; for it is out
of all question that he that had preached Christ among
the Gentiles so many years, that had planted so
many churches in the faith of Christ, knew whatsoever
the Scriptures of God did witness of Christ. But the
apostle here speaketh of that experimental and feeling
knowledge of Christ, whereby we feel and know in our
own souls that such as the Scriptures describe him to
be, such he is unto us. What then ? Had not the apostle
this experimental feeling and knowledge of Christ ? It
is not to be doubted but that this holy and elect vessel
of God had this same feeling knowledge of Christ
Jesus. How, then, would he be found having the
righteousness of Christ, which is through faith, that
he might know Christ ? It is not simply meant that
he would be so found that he might have that feeling
knowledge of Christ, but that he might grow up daily
more and more with all godly increasing in that feeling
knowledge of Christ. He would be found righteous,
with the righteousness which is of God through faith,
that he may daily grow up with all godly increasing
in this feeling knowledge of Christ.

Whence, first, I observe what knowledge of Christ it
is which all Christians should principally long and
thirst after ; and that is, that they may know Christ
with such a feeling knowledge, as that they feel and
know by experience in their own souls the infinite
treasures of wisdom, and knowledge, and salvation
that are hid in him for them ; for this is the saving
knowledge of Christ, to know him not only to be a
Saviour, but to be our Saviour. Many there are that
know Christ to be the Son of God, to be the Saviour
of the world, to have paid the price of man's sins by
his one oblation of himself, and to be he that is ap-
pointed judge both of the quick and dead in that day.
Many there are that can and do speak of his praises
in the great congregation, that preach unto others the
infinite treasures of wisdom, and knowledge, and sal-
vation that are hid in him, that talk of his salvation
from day to day, that speak as if they had all know-
ledge and understanding, and knew Christ as well as
the best. Many, I say, such there are, and I wish
that the number of them were far greater than it is.
But yet here is not all that knowledge of Christ that

Ver. 10.]

LECTURE LVII.

251

we should long and thirst after ; for thus far man)'
come, whose knowledge is nothing else but the in-
creasing of their judgment and condemnation ; as the
apostle plainly witnesseth where he saith, Heb.vi.4-6,
that ' it is impossible for them which were once
lightened, and had tasted of the heavenly gift,' &c. ;
and likewise the apostle Peter, where he saith, that if
they that have once escaped from the filthiness of the
world through the knowledge of the Lord and of the
Saviour Jesus Christ be yet again tangled therein, and
overcome, their latter end is worse than the beginning.
By both which places it is plain that men may have a
good measure of the knowledge of Christ, whose end,
notwithstanding, is death and damnation. We must
therefore long and thirst after a farther knowledge of
Christ. This is the saving knowledge of Christ Jesus,
that we know that we are the sons of God; that he
died for our sins, and rose again for our justification ;
that he is made of God unto us wisdom, and right-
eousness, and sanctification, and redemption ; that he
is the reconciliation for our sins ; that he sitteth at the
right hand of God to make request for us ; that ' an
inheritance, immortal and undefiled, and that fadeth
not away, is reserved in heaven for us.' To have such
a feeling knowledge of him, as that, by our own expe-
rience in our souls, we find in ourselves the fruits of
his suffering?, the comforts of his promises, the riches
of his mercies, knowing, by the testimony of the Spirit
witnessing unto our spirit, that what righteousness he
hath fulfilled for his children he hath fulfilled for us,
what benefits of salvation he hath purchased for his
children he hath purchased for us, what promises he
hath made unto his children belong unto us, what joys
he hath prepared for his children are reserved for us,
this is that knowledge which passeth all knowledge,
this is that knowledge which is that saving knowledge,
and this is that knowledge which we must long and
thirst after. By this knowledge it is that John saith,
1 John iii. 14, ' We know that we are translated from
death unto life, because we love the brethren ;' and
again, chap. v. 15, ' We know that he heareth us in
whatsoever we ask, and we know that we have the
petitions that we desire of him ;' and again, ver. 19,
20, ' We know that we are of God, we know that the
Son of God is come, and hath given us a mind to
know him which is true.' How knew the apostle
these things ? He felt the comforts of these things
m his own soul ; his own heart did leap within him,
rejoicing at these things.

0 my brethren, try and examine your hearts, how
many of you have this knowledge of Christ ; and
withal see and consider with yourselves what a longing
and thirsting desire you should have after this know-
ledge of Christ. The knowledge of Christ Jesus even
by hearing, and by reading, and by faith, is (as not
long since we heard) the most excellent knowledge
that is ; but this experimental knowledge of Christ, to
knowr by experience in cur own souls that he is such

as by the word we believe him to be, this is the most
sweet and most comfortable knowledge, even so sweet
and so comfortable as passeth all understanding. If
ye have this knowledge of Christ, ye are already
entered in part into those joys which are reserved in
heaven for you. If ve have it not, oh thirst after it,
and give your souls no rest till ye come unto this
knowledge of Christ. Give all diligence unto the
reading and hearing of the word of life, and pray
always, with all manner of prayer and supplication in
the spirit, that ye may know Christ with a feeling
knowledge, and with a sweet experience in your own
souls that whatsoever ye have heard and believed of
him is most true.

The second thing which here I note is, from what
root this experimental and feeling knowledge of Christ
issueth and springeth; and that is, from the righteous-
ness of faith ; for so we are to understand this know-
ledge of Christ to be a vantage following the renounc-
ing of our own righteousness, and rejoicing in the
righteousness of Christ by faith, as that this vantage
springeth from the righteousness of faith. Hence,
then, I observe that only they know Christ by this
experimental knowledge, who, being justified by faith,
do, by a true and lively faith, apply the righteousness
and obedience of Christ Jesus unto themselves ; for
then do we begin to have this feeling knowledge of
Christ in our own souls, when by faith we lay hold on
the righteousness of Christ Jesus, to be justified
thereby ; and the more sure hold that we lay by the
hand of faith on the righteousness of Christ Jesus, the
more we grow up in this feeling knowledge of Christ
Jesus. ' We believe,' saith Peter unto Christ, John
vi. 69, ' and know that thou art the Christ, the Son
of the living God.' We believe, saith he, and know;
as if he should have said, We believe, and in our own
souls, by the testimony of the Spirit witnessing it to
our spirit, we know that thou art the Christ, the Son
of the living God. Faith, then, in Christ Jesus is the
root whence this feeling knowledge of Christ cometh ;
and the more stedfastly we believe, the greater feel-
ing of this knowledge doth the Spirit of God work
within our souls. Many of us, I fear me, want this
feeling knowledge of Christ ; many of us that say and
think that we know him, know him not by experience
in our own souls ; many of us that have heard and
read of him, know not that he is made of God unto
us wisdom, or righteousness, sanctification, or redemp-
tion ; many of us knowr not what treasures of wisdom,
or knowledge, or salvation are laid up in him for us ;
many of us, I fear me, feel not in ourselves the sweet-
ness of Christ, the fruits of his sufferings, the comforts
of his promises, the riches of his mercies; many of
us, I fear me, only know Christ as we hear of Christ
and read of Christ, but know him not by his comfort-
able presence in our own souls. And what is the
cause of all this ? Surely we have no root in our-
selves ; we want that true and lively faith whence

252

AIRAY ON THE PHILIPPIANS.

[Chap. III.

such knowledge should spring. We deceive ourselves,
flattering ourselves, and saying we believe in Christ,
we know Christ, wheuas we neither believe in hiua nor
know him. A smattering faith and a smattering
knowledge of Christ we have; but a justifying faith,
or saving knowledge, we have none.

Is, then, a justifying faith the root whence a feeling
and saving knowledge doth spring '? Let this, then,
teach us to use with all religious reverence those
means which the Lord hath ordained for the begetting
and increasing of faith in us, that we may believe, and
know, and growing in faith, we may grow also in the
knowledge of Christ Jesus. Let us with reverence
hearken unto the word preached, and celebrate the
holy sacraments, two ordinary means which the Lord
useth thereby to beget and to increase faith in us.
For faith comes by hearing, as the apostle witnesseth
where he saith, Rom. x. 17, ' Faith is by hearing, and
hearing by the word of God.' Seeing, therefore, we
cannot know Christ unless we believe in him, and
seeing we cannot believe in him unless we hear his
word preached, that we may believe in him, and know
him, let us willingly flock, as doves unto the windows,
unto the house of the Lord to hear the word preached.
Again, as by the word preached, so likewise by the
use of the sacraments, the Lord as by means strength-
ened and increaseth our faith in us. In the Lord's
supper, the bread is broken for us, given to us ; we
take it, and' eat it, and digest it, and it is made one
substance with us : the wine likewise is poured out
for us, given unto us ; we take it, and drink it, and it
is made one with us. All which rites and actions,
what else are they but so many pledges and seals for
the strengthening and increasing of our faith in the
benefits of our salvation, purchased by the death and
passion of our Lord and Saviour Christ Jesus ? The
bread that is broken for us in that supper, and the wine
that is poured out for us, they are so sure pledges unto
us that Christ his body was broken for us, and his
blood shed for us, as that we ought as stedfastly to
believe the one by faith, as we clearly see the other
with our eyes. So likewise the bread and the wine
that are given unto us by the minister in the supper,
they are so sure pledges unto us that Christ by his
Spirit giveth us his bod}7 and his blood even then in
the supper, as that we ought as stedfastly to believe
the one by faith, as we clearly see the other with our
eyes. So likewise the bread which with the hand of
our body we take and eat, and the wine which with
the hand of our body we take and drink, are so sure
pledges unto us that by faith our souls do feed upon
the body and blood of Christ, as that we ought as
stedfastly to believe the one by faith, as we clearly
see the other with our eyes. Lastly, the bread and
wine, which, being digested, are turned into our sub-
stance, and made one with us, and we with them, are
so sure seals unto us that by a mystical union and
spiritual conjunction we are made one with Christ, and

Christ with us, members of his body, flesh of his flesh,
and bone of his bones, as that we ought as stedfastly to-
believe this by faith as we perfectly know that by sense.
Such are the helps which we have by this holy
sacrament of the Lord's supper, for the strengthening
and increasing of our faith. Many things ye see here
are fully to assure our faith, that we should not doubt,,
but as surely as we receive the bread and wine into
our bodies to become wholly ours, so withal our soul
receiveth Christ, together with his passion and right-
eousness, to be wholly ours, as surely as if he had
wrought them in our own persons. Yea, such assur-
ance our faith groweth unto by the use of this holy
supper, as that now we know, by the powerful opera-
tion of God's Holy Spirit within us, that God is in us
indeed, and that now Christ is ours, and we Christ's,
and that together with Christ we have all things, even
all the benefits of our salvation. And the more that
our faith is strengthened hereby, the more also is this
feeling knowledge of Christ increased in us, so that to-
together with the growth of our faith there is a growth
of this knowledge. Seeing therefore this knowledge
of Christ groweth as our faith in Christ groweth, and
seeing our faith is so strengthened and increased by
the holy use of this holy supper, let us, so often as
we are called unto this holy table, prepare ourselves
with all holy reverence and fear to the celebration of
these holy mysteries. Great is the benefit that here
we do receive, if we eat of this bread, and drink of this
cup worthily ; for then we eat spiritually the flesh of
Christ, and drink his blood, then we dwell in Christ,
and Christ in us, we are one with Christ and Christ
with us, and these things are so sensibly represented
unto our eyes and taste, as that our faith is fully as-
sured thereof ; so that henceforth we know by the
working of the Spirit that Christ is ours, together
with whatsoever is his. But if we present ourselves
at these holy mysteries without due preparation and
examination of ourselves, we have no such benefit,
but rather we are guilty of the body and blood of our
Lord and Saviour. Prove therefore yourselves,
whether you are in the faith, whether ye feel your
hearts assured by the Spirit of God that the punish-
ment of your sins is fully discharged in Christ, and
that whatsoever Christ hath done pertaineth not only
to others, but even to you also. If you believe these
things, and know these things, though it be not with-
out some doubts, and without some imperfections, be-
hold, by the use of this supper your weak faith and
imperfect knowledge shall be strengthened and in-
creased. But if as yet ye have no such faith in Christ,
no such knowledge of Christ, then may ye not pre-
sume to present yourselves at this holy table. The
use of this supper is for the confirmation and strength-
ening of our faith, it is not for the begetting of faith
in us ; but that, being begotten by the word, is by the
word and the use of the sacrament thus confirmed.
The last thing which hence I observe is, that if we will

Ver. 10.]

LECTURE LVIII.

253

have this experimental knowledge of Christ in our own
souls by faith in Christ Jesus, then must we renounce
all confidence in our own merits and in our own right-
eousness whatsoever. For wherefore is it that men
trust in their own merits, and in their own righteous-
ness ? Wherefore is it that men make reckoning to
be justified and saved by the worth of their own works ?
Wherefore is it that men grow to a pharisaical pride
and conceit of themselves, as if they had somewhat in
themselves that might abide the trial ? Surely it is
because of the want of this feeling knowledge of Christ.
They never felt in their own souls the sweetness of
Christ, the comforts of Christ, the treasures of Christ.
They know not by experience in their own souls that
Christ is all in all unto them ; they know not what
Christ is made of God unto his children. They have a
knowledge of Christ, but the knowledge of Christ hath
not seized upon their souls, and therefore they do not
know the full sweetness of Christ, and the full worth
of Christ. For if they knew in their own souls that
Christ were made of God unto them wisdom, and
righteousness, sanctification, and redemption, the}'
would only rejoice in Christ Jesus, and have no con-
fidence in the flesh. But therefore they rejoice in the
flesh, and have confidence in their own works, and in
their own righteousness, because they know not Christ.
If therefore we will know Christ with a saving know-
ledge, and a feeling knowledge of him in ourselves, we
must utterly renounce all confidence in our own merits,
and all trust in our own righteousness whatsoever.

What shall we say, then, unto them that stand upon
the merit and worth of their own works, and of their
own righteousness ? Surely even thereby they shew
that howsoever they say they know Christ, yet they
have not this experimental knowledge of him in their
own souls ; for if they had, they would know such in-
finite treasures of all spiritual graces to be hid in him, as
that they would mind nothing without him. To con-
clude this point, therefore, let these trust in their
merits, let those follow their vain delights and plea-
sures, let these seek after riches, let those spend their
whole time in the study of human knowledge ; but let
us study to know Christ. If we have this feeling
knowledge of him in our own souls, then come poverty,
come sickness, come famine, come sword, come perse-
cution, come affliction, come adversity, come what
cross can come, our soul, notwithstanding all these, is at
quiet rest ; and in him we have comfort enough against
all these. In him, because we know him, we know
that treasures enow, and comforts enow are hid for
us, whatsoever trouble or adversity we find in the
world. Let us therefore study to know him, and, be-
cause faith is the root of this knowledge, let us use
with all religious reverence those means whereby faith
is either wrought or confirmed. And because confi-
dence in our own merits and righteousness is an
enemy to this knowledge, let us renounce all such con-
fidence, and rejoice only in Christ Jesus, that we may
know him, Sec.

LECTURE LVIII.

And the virtue of his resurrection, and the fellowship of his afflictions, dc. — Philip. III. 10.

fJlHAT I may know him, and the virtue. That is,
-*- and that I may know the virtue of his resur-
rection, i. e. that I may daily more and more feel in my-
self the virtue of Christ his death and resurrection,
i.e. that I may daily more and more die unto sin, and
live unto righteousness, by the power of the Spirit
which raised up Christ Jesus from the dead. For by
resurrection in this place I understand both Christ his
death and resurrection ; and by the virtue of Christ
his death and resurrection, I understand not that
power whereby Christ overcame death, and rose again
from the dead, but that regeneration, that dying unto
sin and living unto righteousness, which the Holy
Ghost worketh in us by the power of Christ his death
and resurrection. The third vantage, then, which the
apostle reckons upon by disclaiming all righteousness
by his own works, and rejoicing only in Christ Jesus,
is, that hereby he shall know the virtue of Christ his
resurrection in himself, whereby he shall daily more
and more die unto sin, and live unto righteousness,
which virtue of his resurrection he greatly desired to
know, and which otherwise he could not know. So

that it is as if the apostle had thus said, I do judge all
my own works whatsoever to be but dung, and quite re-
nounce all confidence in my own righteousness, to the
end that, being justified by the righteousness of Christ
through faith in him, I may know, and daily more and
more feel in myself, b}' the powerful operation of the
Holy Ghost, the virtue of Christ his death and resur-
rection, whereby I may die unto sin, and live unto
God in righteousness and true holiness. Thus much
for the sense. Now for the observations.

And that I may know the virtue. Here, first, Fnote
the apostle's great desire to know and to feel in him-
self, by the work of the Holy Ghost, the virtue oi
Christ his death and resurrection. He reckoned this
knowledge amongst the chief vantages which he had in
Christ Jesus, and for this vantage' sake he made no
reckoning at all of his own righteousness by any works
that he had wrought. Such a longing and thirsting
desire he had to know the virtue of Christ his death
and resurrection. He knew Christ his death and re-
surrection, that he died, and was buried, and that he
rose again the third day ; but he desired to know the

254

A1RAY ON THE PHILIPPIANS.

[Chap. III.

virtue of his death and resurrection. He knew like-
wise tliis virtue of Christ his death, that thereby he
had vanquished sin, death, and the devil; and tbis
virtue of his resurrection, that thereby he had pur-
chased for him righteousness, life, arid everlasting
salvation ; but he desired to know and to feel in him-
self the death of sin by the virtue of his death, and the
life of righteousness and holiness by the virtue of his
resurrection. This virtue also of Christ his death and
resurrection he knew, in that he felt in himself, by
the power of the Spirit, a dying unto sin, and a living
unto righteousness ; but he desired to feel this virtue
of his death and resuiTection in himself daily more and
more, that he might daily more and more die in the old
man, and be quickened |in the new man; that in every
combat between the flesh and the spirit, the flesh
might daily more and more be subdued to the spirit.
Whence I observe, what a vehement and earnest
desire there should be in us all to know and to feel
in ourselves the virtue of Christ his death and resur-
section, and in whom there is some feeling thereof, to
know and to feel it in themselves daily more and
more. We all of us know that Christ died for our
sins, and that he rose again for the full accomplish-
ment of our justification ; we know that by the power
of his death we are delivered from the first and from
the second death, from the death of sin in this life,
and from the death of damnation for sin after this life,
and that by the power of his resurrection we have our
part both in the first and in the second resurrection :
in the first resurrection, from sin unto righteousness ;
and in the second resurrection, from the power of the
grave unto life everlasting ; we know that we are
buried with Christ by baptism into his death, that like
as he was raised up from the dead by the glory of the
Father, so Ave also should walk in newness of life ;
we know that if we be grafted with Christ to the simi-
litude of his death, dying unto sin by the power of
his death, even so we shall be to the similitude of his
resurrection, living unto God 'by the power of his
resuiTection. These things, I say, we know, at least
we should know, and I wish that they were far better
known than they are. But there is a further know-
ledge of the virtue of Christ his death and resurrec-
tion, which in our souls we must long and thirst after.
This is the virtue of Christ his death and resurrection
that we must long and thirst after, to know and to
feel in ourselves the death of sin, and the life of God ;
to know and to feel in ourselves that the strength of
sin is abated in our flesh, and that the life of God is
renewed in the spirit of our mind ; to know and to feel
in ourselves a loathing of sin, and a love of righteous-
ness ; to know and to feel in ourselves a mortification
of the flesh with the affections and the lusts, and a
quickening in our spirit by the fruits of the Spirit ; to
know and to feel in ourselves that delight which some-
times we took in unrighteousness, in uncleanncss, in
covetousness, in pride, in cruelty, in contention, or

the like sins, to be cooled, and a desire to live right-
eously, and soberly, and godly in this present world,
to be kindled in us. For hereby we know in our-
selves the virtue of Christ his death and resurrection,
if we feel in ourselves this mortification of the old
man, and this quickening in our inner man ; when
his death works the death of Jsin in us, when his
resurrection works the life of God in us, then we know
in ourselves the virtue of his death and resurrection.
The sacrament hereof is the sacrament of baptism ;
for when we are baptized, we are baptized into the
similitude of his death, that like as he died once for
sin, so we should ever die unto sin ; and into the
similitude of his resurrection, that like as he| rose
from the dead, so we which were dead in sin should
not henceforth serve sin, but live unto God in right-
eousness and true holiness. Even our baptism doth
witness unto us, that so many of us as are baptized
unto Christ Jesus, we should die unto sin, and live
unto God in righteousness and true holiness ; which
death unto sin, and life unto God, seeing the Holy
Spirit of God doth work in us by the power of Christ
his death and resurrection, how should we most
earnestly desire to know and to feel in ourselves the
virtue of Christ his death and resurrection !

But do we desire to know and to feel in ourselves
the virtue of Christ his death and resurrection ? Do
we with our apostle in this place reckon this know-
ledge amongst our chiefest vantages ? Nay, alas ! we
know it not, neither care we to know it ; for what
dying unto sin and living unto God is there amongst
us? In whom is the strength of sin abated, and the
life of God renewed in the spirit of his mind ? Doth
the atheist leave his atheism, and embrace godliness ?
Doth the covetous person leave off to set his affection
on the things which are on the earth, and set his
affection on the things which are above ? Doth the
cruel oppressor leave off to grind the faces of the
poor, and begin to be merciful ? Doth the usurer
leave off to lend his money upon usury, and begin to
lend freely ? Doth the swearer leave off to swear,
and begin to fear an oath ? Doth the filthy whore-
monger and adulterer leave off his uncleanness, and
begin to live chastely ? Doth the contentious person
leave off to brawl and contend with his neighbour, and
begin to love quietness ? Doth the drunkard leave
his drunkenness, and begin to live soberly ? &c.
Doth any profane and wicked person leave off his
profaneness and wickedness, and begin to live right-
eously and godly in this present world ? Nay, so far
are we from dying unto sin, and living unto God, that
contrariwise we live unto sin, in sin, and we are dead
in respect of the life of God. If we would deny it,
yet do the judgments of God testify it unto our faces.
Hath not the sword been shaken against us by the
hand of a cruel and merciless enemy now a long time ?
Hath there not been cleanness of teeth in all our
cities, scarceness of bread in all our places, even a

Ver. 10.]

LECTURE LVIII.

255

great dearth and famine throughout this whole land
now a long time ? Hath not grievous sickness and
mortality, great plagues and strange diseases, taken
away many thousands of our people ? And is not
the hand of the Lord still stretched out against us ?
Do not dearth and famine on one hand, and sickness
and mortality on another hand, still devour our people ?
And arc not these the messengers of God's fierce
wrath against us for our sins ? Yes, certainly, even
for our sins and iniquities are all these things come
upon us. And because he hath smitten us, and we
are not healed, because be hath laid his punishing
hand upon us, and we have not turned from the
wickedness of our ways unto him, therefore his wrath
is not turned away, but his hand is stretched out
still. No man knoweth the virtue of Christ his death,
or careth to know it, but every man walketh after the
ways of his own heart, and drinketh iniquity like
water. No man knoweth the virtue of Christ his
resurrection, or careth to know it; but every man,
instead of rising up unto holiness of life, riseth up to
eat, drink, and play, and therefore doth the hand of
God lie still so heavy upon us. Oh, my brethren, at
length let us follow the counsel of the apostle, ' Let
us mortify our earthly members, fornication, unclean-
ness, the inordinate affection, evil concupiscence, and
covetousness, which is idolatry,' and let us ' bring
forth the fruits of the Spirit.' Let us ' crucify the
flesh with the affections and the lusts, and walk in the
Spirit ; ' let us ' put off the old man which is corrupt
through the deceiveable lusts, and let us put on the
new man, which after God is created in righteousness
and true holiness.' For this let us all know, that
whosoever in this life dieth not this death which is
unto sin, no man shall deliver his soul from the hand
of the second death after this life ; and whosoever
hath not his part in the first resurrection, which is
from sin unto unrighteousness, he shall have no part
in the second resurrection, which is unto glory and
life everlasting. And such as do know and feel in
themselves the virtue of Christ his death and resur-
rection, them I exhort in the bowels of Christ Jesus,
that with the apostle they desire and labour to know
and to feel this virtue in themselves daily more and
more. Stand fast against all the assaults of the devil,
and quit yourselves like men ; embrace holiness, and
follow after righteousness. While ye live, the flesh
will rebel against the spirit, but strive daily more and
more to subdue the flesh unto the spirit. Consider
with yourselves with all godly care what sin it is that
most doth haunt you, covetousness, or licentiousness,
or pride, or hatred, or swearing, or lying, or the like,
and fight against that, labour daily more and more
against that, seek daily more and more to crush that
in the head. Again, consider with yourselves what
good thing ye are too dull and slack unto, hearing of
the word, or liberality to the poor, or patience in
adversity, or the like, and labour dailv more and more

unto that, follow daily more and more after that, seek
daily more and more after that. In a word, stir up
every good grace of God in you, and refrain your feet
from every evil path, that ye may know and feel in
yourselves the virtue of Christ his death and resurrec-
tion ; and do this daily more and more, that ye may
feel in yourselves this virtue daily more and more.

The second thing which here I note is, from what
root this knowledge of the virtue of Christ his death
and resurrection issueth and springe th, and that is
from the righteousness of faith ; for still we must re-
member, that these four last vantages whereof the
apostle speaketh, do so follow the renouncing of all our
own works, and the rejoicing only in Christ Jesus, as
that they all issue from the first vantage that we have
thereby, namely from the righteousness of Christ
through faith. Whence I observe, that only they
that are justified by the righteousness of Christ
through faith, do feel in themselves, by the powerful
operation of the Holy Ghost, the virtue of Christ his
death and resurrection, whereby they die unto sin, and
live unto God in righteousness and true holiness.
And to this the apostle seemeth to give witness, when
he saith, Acts. xv. 9, that our hearts are purified by
faith ; for it is as if he should have said, we are puri-
fied and purged from dead works to serve the living
God. But how is it ? It is by faith in Christ Jesus.
So that the apostle's meaning is, that only they that are
justified by faith in Christ Jesus, are purged from d
wrorks to serve the living God ; for if this purification
be by faith, then only they that have faith are t! as
purged. So our Saviour also saith, John xv. 4, ' As
the branch cannot bear fruit of itself, except it abide
in the vine, no more can ye, except ye abide in me.'
Whence it is most plain, that they only that are in-
grafted into Christ Jesus by a true and lively faith in
him, whereby they take hold of his righteousn
bring forth the fruits of the Spirit, dying unto sin, and
living unto God in newness and holiness.

Why is it, then, that there is so little knowledge
amongst us of the virtue of Christ's death and rei
rection '? The reason is, only the faithful children of
God know it. The rest they have no root in them-
selves, they want that true and lively faith whence
such knowledge should spring. Let this, then, servo
to rouse us out of the dead sleep of sin, and to awake
us unto righteousness. That the death and resurrec-
tion of Christ work no better upon us, that we sul
not the flesh unto the spirit, that we serve sin, and
give not our members servants unto righteousness in
holiness, it is a plain argument of the want of faith
in us ; and therefore our Saviour made it an argu-
ment against Judas, that he believed not, because he
would betray him. ' But there are some of you,' saith
our Saviour, John vi. 04, ' that believe not ; for,'
saith the evangelist, ' Jesus knew from the begim
who they were that believed not, and who should be-
tray him ;' where the argument is, that Judas had a

256

AIRAY ON THE PHILIPPIANS.

[Chap. III.

traitorous heart, therefore he believed not. In like
manner, let us make the argument against ourselves ;
our hearts are set on mischief, we drink iniquity like
water, we die not unto sin, but we suffer sin to reign
in our mortal bodies ; we live not unto God in right-
eousness, but we give our members servants unto un-
righteousness ; we feel no virtue at all of Christ his
death or resurrection in ourselves, therefore we believe
not. The conclusion is hard, but if it be altered, the
premises must be altered. Let us cease to do evil,
and learn to do well ; let us die unto sin, and live un-
to God ; let us mortif}' our earthly members, and be
filled with the fruits of righteousness, and then shall
we have a good testimony unto ourselves of our right-
eousness by faith. In a word, justification, which
is by faith, and regeneration, which is by the
Spirit killing our old man, and quickening our new
man, are so linked the one with the other, as that they
are affirmed and denied both together ; for if we be
justified by faith, then are we regenerate by the
Spirit ; and if we be regenerate by the Spirit, then
are we justified ; and again, unless we be justified by
faith, we are not regenerate by the Spirit ; and unless
we be regenerated by the Spirit, we are not justified by
faith. As, therefore, we desire to have our iustifica-
tion by faith sealed unto our souls, so let us desire to
know and feel in ourselves the virtue of Christ his
death and resurrection, by dying unto sin, and living
unto God in righteousness and true holiness. It fol-
loweth : —

And the fellowship of his afflictions, &c. This is
the next vantage which the apostle reckons upon by
renouncing all his own works as loss and dung, and
rejoicing only in Christ Jesus, the knowledge in himself
of Christ his afflictions, even such as he did suffer in the
days of his flesh, and such as he doth daily suffer in
his members ; and the reason he addeth why he would
know in himself the fellowship of Christ his afflictions,
namely, so to be made conformable unto Christ his
death. It is, then, as if the apostle should have said,
I make no reckoning of mine own righteousness by
works, but my desire is, that being justified by the
righteousness of Christ through faith, in such afflic-
tions as Christ suffered in his own person for the glory
of God and the good of his church, and such as still
he suffereth in his members for his own glory and the
good of his church, I may have fellowship and be par-
takers with them, because I desire to be made conform-
able imto Christ his death, i. c. like unto Christ who
is dead, and through many afflictions is entered into
his kingdom. What then ? Did the apostle desire
outward afflictions in his body ? Yea, he counted it
a great vantage to sutler afflictions such as Christ had
suffered in his own person, and such as he did suffer
in his members, for the glory of Christ and the good
of his church.

Hence, then, I observe, that affliction and trouble
for Christ his sake, and the good of his church, should

not seem grievous unto God his children, but rather
they should count it a vantage unto them to be afflicted
for his sake. Thus the Holy Ghost everywhere
teacheth us: ' Rejoice,' saith our Saviour, Mat. v. 12,
' and be glad when men revile you and persecute you,
and speak all manner of evil sayings against you for my
sake falsely.' And the apostle James, chap. i. 2,
' Count it exceeding joy when ye fall into temptations,'
**. e. afflictions and tribulations whereby ye are temp-
ted. And the apostle Peter, 1 Peter iv. 13, ' Think
it not strange concerning the fiery trial, which is
among you to prove you, but rejoice, inasmuch as ye
are partakers of Christ his suffering,' &c. ; and lest the
Holy Ghost should seem without all reason to will us
to rejoice in afflictions, and to count them vantage
unto us, he hath set down many reasons why afflictions
should not daunt us, or seem grievous, but rather
joyous unto us, as, 1, affliction hath been always the
lot of God's children. It began, we see, even with
Abel, whom his brother Cain slew, Gen. iv. 8. Jacob
and Joseph, the children of Israel, David, Job, the
prophets, the apostles of Christ, what afflictions suf-
fered they ! ' Rejoice,' saith our Saviour, ' when they
persecute you ; for so persecuted they the prophets
which were before you ;' j-ea, such persecutions and
afflictions, both patriarchs, and prophets, and apostles,
and all the holy men of God have suffered. 2. Afflic-
tions are profitable instruments which God useth,
thereby to draw us to the obedience of his will. For
so saith the Lord by his prophet, Hos. v. 15, ' In
their afflictions they will seek me diligently.' So saith
Jeremiah, chap. xxxi. 18, ' that before the Lord cor-
rected and chastised him by afflictions, he was an un-
tamed calf.' And David, Ps. cxix. G7, ' before I was
afflicted I went wrong, but now I keep thy word ;' and
again, ver. 71, 'It is good for me that I have been
afflicted, that I may learn thy statutes.' 3. Afflic-
tions are a token of God's love and favour towards
us. For, as the apostle saith, Heb. xii. 6, 'Whom
the Lord loveth he chasteneth, and he scourgeth
every son that he receiveth.' Sometimes we wander
astray out of the right way wherein we should walk,
and then as a good shepherd he sends his dog after
us to pinch us, and rank us in our right order again.
4. Afflictions make us like unto Christ, as both the
apostle sheweth here, and in the epistle to the Romans,
chap. iii. 29, for as Isaiah had prophesied of him, so
he was full of sorrows ; he wanted no sorrows, but he
was full of sorrows. 5. The afflictions of God's chil-
dren they are Christ his afflictions ; whereinsoever
they suffer, he suffereth with them. And therefore,
when Saul persecuted them that called upon his name,
he called unto him from heaven, saying, ' Saul, Saul,
why persecutest thou me ?' Because he persecuted his
children, he counted that he persecuted him. 6. It
pleaseth the Lord through afflictions to bring his chil-
dren unto the kingdom ; for it is ordained that through
many afflictions we should enter the kingdom. ' No

Ver. 10,11.]

LECTURE LIX.

257

chastising,' saith the apostle, Heh. xii. 11, 'for the
present seemeth to he joyous, but grievous : but after-
ward it bringeth the quiet fruit of righteousness unto
them which are thereby exercised.' And again, Peter,
speaking to this purpose, saith, 1 Pet. i. 6, 7, ' wherein ye
rejoice,' though now for a season ye are in heaviness, that
the trial of your faith being made much more precious
than gold that perisheth, though it be tried with fire,
may be found unto your praise, and honour, and
glory, at the appearing of Jesus Christ.' These and
many more reasons the Holy Ghost commendeth unto
us in the holy Scriptures wherefore we should rejoice
in afflictions, and why we should count them a vantage
unto us.

Art thou, then, afflicted and brought low thi'ough
any oppression, through any cross or trouble ? There
hath no temptation taken thee, but such as appertain-
ed to the children of God ; if thou belong unto him,

he thus afflicteth thee, that ho may keep thee in obedi-
ence unto his will ; that he may try thy faith and thy
patience ; that thou mayest know his love towards
thee ; that thou mayest be made like unto him ; and
that, after thou hast suffered with him, thou mayest
also reign with him. "Wheat by the flail is purged
from the chaff, flour by the sieve is purged from the
bran, and gold by the fire is purged from the dross ;
if we will be good wheat for the Lord his barn, the
flail must go over us, and we must be winnowed ; if
we will be fine flour, we must be bolted and sifted ; if
we will be pure gold, we must be purged in the fire.
Only let our care be that we suffer not as evil doers,
but as Christians, for Christ his sake, and for the good
of his church.

0 Lord, as thou hast by the death of thy Son
destroyed the death of sin, and bv his, &c.

LECTUEE LIX.

And the fellowship of his afflictions, and be made conformable to his death, if by any means I may attain, dc. —

Philip. III. 10, 11.

OH, but thou wilt say that thine afflictions, thy
troubles, and thy sorrows are exceeding great
and unsupportable. Look upon Job's afflictions in his
goods, in his children, in his own person : he had seven
thousand sheep, and three thousand camels, and five
hundred yoke of oxen, and five hundred she asses ;
and of all these he was quickly deprived. Some the
Sabeans, some the Chaldeans, took away violently, and
8ome the fire of God consumed and burnt. He had
also seven sons, and three daughters, and a very great
family ; and these all were slain at once by the fall of
a house. Himself likewise was smitten with sore boils
from the sole of his foot unto his crown, so that he
sat down in the ashes, and took a potsherd to scrape
himself withal : his wife, which should have been his
helper, bid him blaspheme God and die ; his friends,
which should have comforted him, increased his
sorrows, so that every way he] was most grievously
afflicted. Compare now, then, tbine afflictions and
sorrows with his, and see what comparison there is
betwixt them for greatness and grievousness. And if
the Lord blessed his last da}Ts more than the first, in
goods, and in children, and in every good blessing,
then let not thy great affliction trouble thee, but hope
thou in the Lord, and abide patiently on him, and he
shall make thy way to prosper. Again, look upon
Christ, persecuted Christ, even from his birth, forced
to fly even then into Egypt for fear of Herod ; tempted
Christ, by the devil in the wilderness ; poor Christ,
not having a house to put his head in ; betrayed
Christ, by the hands of one of his own disciples ;
afflicted Christ, so that his sweat was like drops of
blood, trickling down to the ground ; punished Christ,

so that he cried, ' My God, my God, why hast thou
forsaken me ?' crucified Christ, even between two
thieves. What are thine afflictions and thy sorrows
in comparison of thy Christ's ? He hath seasoned all
thine afflictions and thy sorrows with his, so that, be
they never so great, thou shouldest not be troubled
therewith. Oh, but they come so thick upon thee,
one on the neck of another, that thou art not able to
look up. What ! come they thicker upon thee than
upon Jacob the patriarch ? of whom we read, first,
that he fled to Laban lest his brother Esau should
kill him ; when he was with Laban, he dealt ill with
him, and changed his wages ten times ; when he went
from Laban, Laban pursued him, and if the Lord had
not forbid him, would surely have hurt him ; when he
had escaped Laban, then he was again in great danger
by his brother Esau ; when he had escaped that danger,
then his daughter Dinah was ravished, and his sons
Simeon and Levi slew the Shechemites, and brought
him into great danger there ; when he went from
thence, his wife Rachel in the way died in travail
soon after, Reuben, his eldest son, went up unto his
father's bed, and lay with Bilhah, his father's concu-
bine. Could sorrows well come thicker upon a man ?
Job's sorrows likewise, how thick came they upon
him ? A messenger came to Job, and said, ' The
oxen were ploughing, and the asses feeding in their
places,' &c, Job i. 14 to verse 20. Anon, after this
he was smitten with sore boils in his own person, as
we have heard : when he was so, his wife came and
spake as we have heard ; and then after her came his
miserable comforters. If thy sorrows, then, come
thick upon thee, thou seest that nothing doth befall

258

AIRAY ON THE PHILTPPIANS.

[Chap. III.

thee but such as appertaineth to the children of God.
Tarry thou, therefore, the Lord's leisure, be strong,
and he shall comfort thine heart. Oh, but thou hast
waited long, and yet dost find no ease. What ! longer
than David waited for the kingdom of Israel, after that
he was anointed king over Israel by Samuel ? After
he was anointed by Samuel, he waited in great afflic-
tion, persecution and peril many years before he
reigned, over Judah, and after that he waited seven
3'ears and a half before he reigned over Israel. Hast
thou waited longer than Christ himself did ? He was
full of sorrows all his life long. Thou mayest not
prescribe God a time, thou must in patience possess
thy soul. Heaviness may endure for a night, but joy
cometh in the morning ; and what if it come not the
next morning ; what if it come not the next week, the
next month, the next year ; nay, what if thy days be
consumed with mourning ? Oh, in the morning,
when his glory shall appear, thou shalt be glad and
rejoice. For the present thy faith and thy patience
is exercised, and for the present it is grievous, but
afterwards it bringeth the quiet fruit of righteousness
unto thee that art exercised thereby. Oh, but thou
wilt say, what comfort can I have_in the mean time,
seeing he afflicteth me as the wicked, and maketh no
difference between me and the wicked ? Oh, but thou
art much deceived : he afflicteth thee, and he afflicteth
the wicked, and it rnay be with like afflictions, but yet
not in like sort ; he afflicteth thee as a father, him as
a judge ; thee in mercy and in love, him in anger and
displeasure ; thee for thy correction and chastisement,
him for a plague and punishment ; he chastiseth thee
with rods, but he woundeth him with the sword of an
enemy ; thou by thy corrections art kept in a child-
like awe, he in a slavish fear ; the effect of thine
afflictions is, reformation of things past, and obedience
afterwards to thy good, but the effect of his is hard-
ness of heart, and rebellion against the highest ; the
end of thine is joy everlasting, the end of his is woe
everlasting. Though, therefore, your afflictions seem
to be like, yet is the whole course of them altogether
unlike ; in the beginning, in the manner, in the use,
in the effect, in the end. What, then, though thine
afflictions bo great ? It is a token that he hath given
thee great grace and strength to stand ; for ' he will
not suffer his to be tempted above that they be able,
but will even give the issue with the temptation, that
they may be able to bear it,' 1 Cor. x. 13. What
though thine afflictions be many ? It is that, as gold
purified seven times in the fire, thou mayest be found
more precious at the appearing of Jesus Christ.
What though thou hast waited long ? It is that thy
patience may have her perfect work, and that thou
mayest be perfect and entire, lacking nothing. What
though there be no odds unto thine outward sense
between thy sufferings and the wicked ? It is that
thou mayest grow out of love with that restless and
wretched life, and mayest long after that life where

there shall be no more death, nor sorrow, nor crying,
nor pain, but life without death, joy without sorrow,
rest without crying, and pleasure without pain.

If this will not serve to make thee brook thine
afflictions, be they great, or many, or whatsoever they
be, then consider these points Christianly and with a
wise heart. 1. Consider what thou hast deserved if
the Lord should deal with thee in weight and measure.
Are thine afflictions and thy troubles proportioned to
the desert of thy sins ? Nay, if he should dispute
with thee, thou couldst not answer him one thing of a
thousand ; if he would straitly mark thine iniquities,
thou were not able to stand when he is angry. No
sin that thou committest in the course of thy life, but
the wages of it is death, even everlasting death both "of
body and soul, without the Lord's special mercy.
What are, then, thine afflictions unto that thou hast
deserved ? 2. Consider how light and momentary
thine afflictions are. For what if they be for a year ?
what if for twenty ? what if for thy whole life *? When
the Lord had punished his people with seventy years
captivity, ' For a moment,' saith he, ' in mine anger
I hid my face from thee for a little season ; but with
everlasting love have I had compassion on thee,' Isa.
liv. 8. Seventy years' captivity, it was but a little
while, a moment, in comparison of his everlasting love.
Even so the afflictions that thou sufferest, if they be
for sevent}', if for a hundred years, what is this in
comparison of eternity ? Who would make account
of taking very bitter potions, and veiy sharp physic
for three or four days together, in hope of health for
ever after ? What then if thy potions, if thy physic,
if thine afflictions be for seventy or a hundred years !
It is not so much as three or four days, nor so much
as three or four hours, nay, nothing in comparison of
eternity. And therefore the apostle very well calleth
the afflictions of this life light and momentary afflic-
tions, in respect of that eternal weight of glory reserved
for them that stand fast unto the end, 2 Cor. iv. 17.
3. Consider what fruit in the end follows thine afflic-
tions : Heb. xii. 11, ' They bring,' saith the apostle,
' the quiet fruit of righteousness unto them that are
thereby exercised.' And in another place, 2 Cor.
iv. 17, he saith that ' they cause unto us a far most
excellent and an eternal weight of glory,' which is not
so to be understood as if by our afflictions we did
merit an eternal weight of glory. ' For I count,'
saith the apostle in another place, Rom. viii. 18, ' that
the afflictions of this present time are not worthy of
the glory that shall be shewed unto us ;' but his mean-
ing is that God in mercy rewardeth the light and
momentary afflictions of this life with an eternal weight
of glory, afflictions with glory, light afflictions with a
weight of glory, momentary afflictions with eternal
glory, light and momentary afflictions with an eternal
weight of glory.

Let not afflictions, then, daunt us, but let us rather
with our apostle desire to know in ourselves the fellow-

Ver. 10, 11.]

LECTURE LIX.

259

skip of Christ his afflictions, and let us count them a
vantage unto us. ' For the Lord correcteth him whom
he loveth, even as the father doth the child in whom
he delighteth,' Prov. iii. 12. ' And if we be without
correction, whereof all are partakers, then are we
bastards, and not sons,' Heb. xii. 8. The finest
cloth, ye know, which a man weareth next unto his
skin, will sometimes be nasty and slurried, and then it
must be beaten, and washed, and wrung ; and if it be
not clean, then to it again, and beat it, and wash it,
and wring it till it be clean and fit to be worn next the
skin ; but a sackcloth or haircloth, we care not how
black it be, neither do we wash or wring it. Beloved,
we are so near unto Christ as that we are not next
unto his skin, but we are flesh of his flesh, and bone
of his bones. And therefore to purge us and to make
us clean he washeth us, and he wringeth us with afflic-
tions. Sackcloth and haircloth, be it as black as it
will, he cares not for the whiting and cleansing of it,
because it shall never come near unto his skin. He
taksth no pleasure in it, and therefore he regardeth
not the cleansing of it. Let us not therefore be
troubled at afflictions. They are nothing proportion-
able to that we deserve ; they are but light and mo-
mentary whatsoever they are, and in the end they
cause unto us a far most excellent and an eternal
weight of glory. Let us therefore endure with patience,
and let patience have her perfect work, that we may
be perfect and entire, lacking nothing. ' For if we
endure chastening, God offereth himself unto us as
unto sons,' Heb. xii. 7 ; and ' blessed is he whom
God correcteth,' John v. 17. It followeth : —

And be made conformable, &c. Or, as Beza readeth
it, ' Whiles I am made conformable unto his death,'
i.e. unto Christ being dead ; and so the sense is this,
I judge all things without Christ to be dung, as for
other vantages, so for this, that whilst I am made like
to the image of Christ that is dead, by sufferings, I
may know and feel in myself the fellowship of Christ
his afflictions, such as he suffered in his person, and
doth now suffer in his members. Here, then, I note
two reasons why the apostle reckoned afflictions a
vantage unto him — 1. Because in afflictions he had
fellowship with Christ. 2. Because by afflictions he
was made like unto Christ. Whence I gather these
two observations:' — 1. That in afflictions we have
fellowship with Christ. 2. That afflictions make us
like unto Christ. For the first, that in our afflictions
we have fellowship with Christ, it is plain, both because
he suffered the like afflictions before us, and because
in all our afflictions he suffereth with us. For what
affliction is it that we suffer ? Is it poverty, persecu-
tion, hunger, agony in soul, punishment in body ?
Are we reviled, slandered, mocked, tempted by the
devil ? Do the wicked band themselves against us,
unjustly accuse us, unjustly condemn us, unjustly
put us to death ? Are they of thine household thine
enemies ? Do they that eat bread at table with thee

lift up their heels against thee, and betray thee into
the hands of the wicked and ungodly ? All this way
our Saviour Christ hath walked before us ; he hath
drunk of all these cups, and hath seasoned them unto
us. Neither did he only suffer these and the like afflic-
tions before us, but, as the head with the members,
still he suffereth these and the like afflictions with us.
How many, how great, how above measure were Paul's
troubles, by sea, by land, of friends, of enemies, in
body, in spirit ! yet calleth he them all the afflictions
of Christ, because in them all Christ suffered with
him. Lazarus likewise, in all his poverty, sickness,
sores, griefs, and miseries, suffered nothing wherein
Christ was not partaker of his grief. And if all the
pains and miseries of that patient Job were now upon
any of us, we should feel nothing which Christ felt not
with us. For can any member of the body suffer, and
not the head suffer with it ? Nay, so long as this
mystery is, which is for ever, that Christ is the head
and we the body, so long if the body, or any member
of the body, be hurt, shall Christ, which is the head,
be touched with the point of it.

Oh what a great comfort must this needs be unto all
the children of God. Here is a notable seasoning of all
our afflictions. If we be poor, sick, persecuted, im-
prisoned, banished, whipped, &c, in every cross that
we bear, the love of Christ is sealed unto us ; in every
suffering that we suffer, Christ suffereth with us. As
therefore the apostle exhorteth, 1 Peter iv. 13, let
us ' rejoice in all our sufferings, inasmuch as we are
partakers of Christ his sufferings.' For as Paul saith,
' If we suffer with Christ, we shall also reign with
Christ ; and if we bear about in our bodies the dying
of the Lord Jesus, the life also of Jesus shall be
made manifest in our mortal bodies,' 2 Cor. iv. 10.

My second observation was, that afflictions do make
us like unto Christ. He was consecrated the prince
of our salvation through afflictions. For taking our
nature upon him, he filled it with the fulness of
miseries, with all sorrows of flesh, with all anguish of
mind, with persecution, with death, with sin, with
condemnation, with hell : ' And those whom God hath
foreknown, he hath also predestinate to be made like
unto the image of his Son,' Rom. viii. 29, like unto
him in many afflictions, that at the last they may be
like unto him in eternal glory. Do sorrows then come
thick upon us ? The more the better, because the more
the liker unto Christ, who was full of sorrows, as
Isaiah had prophesied of him. Do we in agonies and
bitterness of sorrows descend into hell ? Christ hath
also descended, and herein we are like unto him. If
God have given unto us poverty, cold, nakedness, and
much affliction, if we feel many troubles to rest upon
us, if we feel that greatest trouble of an affrighted soul,
and a mind oppressed, let us think with ourselves,
how good is God unto'us, thus to make the image of
his only begotten Son to shine in us, that we carrying
his image in us may die with him, and also reign with

260

A1KAY ON THE PHILIPPIANS.

[Chap. III.

him iu the due time which he hath appointed. Let
us look into all that ever we have, even into what
thing soever pleaseth us best, into our goods, lands,
possessions, buildings, riches, honour, health, favour,
authority, friendship, wife, children, and the like ; in
all these things we cannot bebold the lively image of
Christ, nor by any of these things are wo made like
unto Christ. Affliction and troubles, humiliations
and crosses, these are the things that make us like
unto Christ ; and the greater that our afflictions are,
the liker we are unto Christ.

Let this, then, teach us with patience to bear what-
soever crosses do befall us. We are full of grief, but
we are chastised of the Lord, because we should not
be condemned with the world ; we die with Christ,
but because we should live with him ; we suffer with
Christ, but because we should reign writh him ; we weep
with Christ, but because that Christ should wipe all
tears from our eyes ; we are afflicted on every side
with Christ, but because we should be like unto him
in all afflictions, and so be glorified with him in the
clay of glory, ' Let us therefore run with patience
the race that is set before us, looking unto Jesixs, 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.' Let us approve ourselves in much patience,
in afflictions, in necessities, in distresses, in stripes,
in prisons, in tumults, in labours, and let us commit
our souls unto God in well-doing, as unto a faithful
Creator. Yea, let us rejoice in afflictions, inasmuch
as they are a vantage unto us, inasmuch as in our
afflictions we have fellowship with Christ, inasmuch
as afflictions make us like unto Christ.

Now, if the question be asked, Whether, seeing
afflictions are such a vantage unto us as that therein we
have fellowship with Christ, and thereby we are made
like unto Christ, whether, I say, we are to wish and
desire afflictions and crosses ? I answer, that we are to
wish them, if by that means we may attain unto the
resurrection of the dead. For we are to wish, and
we are to judge all things without Christ to be but
dung, that we may attain unto the resurrection of the
dead. If, therefore, by the means of affliction, or by
any means, we may attain unto the resurrection of
the dead, we are to wish that means, whatsoever it
be. We are not, therefore, simply to wish for afflic-
tions and crosses, being corrections and chastisements
for our sins, but if the will of God be so that we suffer
afflictions, we are to rejoice, inasmuch as we are par-
takers of Christ his sufferings, and thereby made like
unto Christ, and we are to wish, if by that or any
means wTe may attain unto the resurrection of the
dead. When, therefore, the apostle saith here, ' If
by any means,' this if hnplieth not any doubting in
the apostle, but an earnest desire in the apostle to
attain to the resurrection of the dead. When he add-
eth, ' if by any means,' he hnplieth that the fellowship

of Christ his afflictions is not the only means whereby
we attain unto the resurrection of the dead, but some
without persecution at all, some not without persecu-
tion, but without effusion of their blood, and some by
martyrdom, attain to the resurrection of the dead.
Now the apostle signifieth that it is all one to him if by
any means, the first, second, or third, he may attain
to the resurrection of the dead.

Lastly, by the resurrection of the dead the apostle
meaneth the glorious resurrection of the saints unto
life everlasting. It is, then, as if the apostle had
said, I do judge all things without Christ to be but
dung, that I may win Christ, that I may know Christ,
and the virtue of his resurrection, and the fellowship
of his afflictions, and that I may attain to the glori-
ous resurrection of the saints, if by any means, or
desiring by any means, affliction, or any means, to
attain and come unto the glorious resurrection of the
saints, whereby they are raised unto glory, and life,
and immortality. Now for the notes.

1. For the note of doubting, which hence our ad-
versaries would gather, we shall have occasion to
speak of it in the next verse, by occasion of those
words, if that I may.

2. I note that albeit all the saints of God attain to
the glorious resurrection of the dead by the resurrec-
tion of Christ Jesus from the dead ; for he was made
' the first fruits of them that sleep,' and his resurrec-
tion is a sure pledge of our resurrection, 1 Cor. xv.
20 ; yet do not all the saints of God attain to the
resurrection of the dead by the same means. For
some have attained to the resurrection of the dead
without any persecution that we read of, as that good
old Simeon, Luke ii. 28, 29, that took our Saviour in
his arms, and praised God, and said, ' Lord, now
lettest thou thy servant depart in peace, according to
thy word,' &c. ; likewise Zacharias, and Elizabeth,
and Anna, and others. Others have attained to the
resurrection of the dead, not without persecution and
manifold afflictions, but yet without martyrdom and
effusion of their blood, as Jacob, David, and clivers
others. And others have attained to the resurrection
of the dead, but not without martyrdom and cruel
effusion of their blood, as many of the prophets, John
Baptist, Stephen, James, Paul, Peter, and divers
others : all which were saints of God, and all which
died in the Lord, and all of them, no doubt, wished,
as Paul did, to attain to the resurrection of the dead,
if by any means they might attain to the resurrection
of the dead.

Whence I observe, 1, that the way unto the hea-
venly Jerusalem is not only by violent death inflicted
by the hand of the cruel and bloody persecutor, but
that very many also are gathered unto their fathers in
peace, and so sleep in the Lord. For as it is a bl
ing given unto God's children, not only to believe in>
Christ, but to sutler even death for his sake, and so,
to enter into glory, so it is also a blessing given unto

Yi;r, 12.]

LECTURE LX.

'261

God's children to go to their grave in peace, and so
to be received into the everlasting habitations. So it
was reckoned unto Abraham for a blessing that he
' died m a good age, an old man, and of great years,
and was gathered to his people,' Gen. xxv. 8. So it
was reckoned unto David for a blessing that ' he died
in a good age, full of days, riches, and honour,' 1
Chron. xxix. 28. So uuto Josiah, that ' he was put
into his grave in peace,' 2 Kings xxii. 20; and gene-
rally to go to the grave in peace is a blessing of God
upon his children, And therefore gross and absurd
was their error, who, thinking martyrdom the only
means to attain unto the resurrection of the dead,
voluntarily offered themselves, as it were, to the knife
of the butcher. Only this, if the will of the Lord be
so, that by a violent death we shall glorify his name,
we are patiently to submit ourselves unto his will ;
to which purpose is my second observation hence.

Secondly, Hence I observe that, if we will attain
unto the glorious resurrection of the saints that are
dead and die in the Lord, if we will be partakers with
Christ in his glory, then must we not refuse to drink
of the same cup that he hath drunk, we must not
refuse to be partakers with him in his afflictions, but
if by that means we may attain unto the resurrection
of the dead, we must patiently endure it. For, as
saith the apostle, Heb. xii. 9, 10, ' If we have had the
fathers of our bodies which corrected us, and we gave
them reverence, should we not much rather be in sub-
jection unto the Father of spirits, that we may live ?
For they verily for a few days chastened us after then-
own pleasure, but he chasteneth us for our profit, that
we may be partakers of his holiness.' ' We must
through many afflictions,' saith the Holy Ghost, Acts
xiv. 22, ' enter into the kingdom of God.' If, there-

fore, the Lord will that we come by the cross unto
the crown, let us take up our .cross and follow Christ.
I use no other arguments to move you hereunto than
we have already spoken of; they are a vantage unto
us ; in them all Christ suffereth with us ; they make
us like unto Christ, therefore let us not refuse the
chastening of the Lord, whereby he offereth himself
unto us as unto sons, and let us rejoice, inasmuch as
we are partakers of Christ his sufferings.

My last observation hence is, that the glorious
resurrection unto life everlasting is the mark whereat
we are always to aim in the whole course of our life.
' If the dead be not raised again, then is our preach-
ing in vain, and your faith is also vain,' saith the
apostle, 1 Cor. xv. 14 ; and again, ver. 30, ' If the
dead be not raised again, why are we in jeopardy
every hour ? ' and again, ver. 32, ' If I have fought
with beasts at Ephesus after the manner of men, what
advantageth it me, if the dead be not raised up ? '
and again, ver. 19, ' If in this life only we have hope
in Christ, then are we of all men the most miserable.'
All which, albeit they be brought to prove the resur-
rection of the dead, yet do they likewise shew that
the apostle, in his preaching, and in his suffering, and
in all that he did, ever respected the resurrection of
the dead. And so we ought in all things evermore
to aim at the resurrection of the dead. And this
ought to make us both do all things cheerfully and
suffer all things willingly, knowing that there shall be
a glorious resurrection of the just, and that we shall
receive reward, through the mercies of God in Christ
Jesus, for whatsoever good we have done, and for
whatsoever temptation we have suffered, in the resur-
rection of the just.

LECTUEE LX.

Not as though I had already attained unto it ; but one thing I do, I forget that which is behind, and endeavour

myself, &c. — Philip. III. 12.

n^HUS we have heard how the apostle, for the con-
_L filiation of those false teachers that were crept in
among the Philippians, hath instructed them by his
own example in the point touching man's righteous-
ness before God, namely, that they were not to repose
any confidence in their own righteousness which is by
works, but to repose all their confidence in the right-
eousness of Christ, which is through faith: for he
judged all his own works to be but loss and dung in
respect of any righteousness before God, and he re-
joiced only in Christ Jesus, that he might win Christ,
that he might know Christ, and the virtue of his
resurrection, &c, and, therefore, the Philippians were
to do so too, and we so too.

I Now, the apostle goeth forward, and as before by
his own example he taught them what to think of

man's righteousness before God, so now by his own
example he teacheth them still to labour to increase
in the way of godliness, and in the knowledge of Christ
Jesus, and of the virtue of his resurrection, &c. And
he taketh occasion so to do upon that which he had
said before ; for he had said before, that he thought
all things loss for the excellent knowledge sake of
Christ Jesus, and that he judged all things to be dung
that he might win Christ, that he might know Christ,
&c. Now, hereupon haply it might be thought that
he was grown to an excellent knowledge of Christ
Jesus, he was perfect in the knowledge of Christ Jesus.
Did he take such pleasure and comfort in the know-
ledge of Christ Jesus, that for it he thought all things
loss and dung ? Here was perfection indeed, he was
come to the race's end, he needed no more. No, no,

262

AIRAY ON THE PHILIPPIANS.

[Chap. III.

saith the apostle ; for all this I am but in the way, I
have not yet attained to the perfect knowledge of
Christ, I am not perfect in the knowledge of Christ, I
follow and labour after it with all main and might that
I have, I am entered the lists, I am in the way, and
I never look behind me, but still I go forward ; and
albeit I be not at my race's end, yet still I am looking
toward the mark that is set before me, and I make
towards the mark as hard as ever I can. Thus the
apostle, by his own example, sets an edge on them to
run forward in the race that they had begun in Christ
Jesus, and to labour still to increase in the knowledge
of Christ Jesus ; which he did the rather because of
those false teachers that were amongst them, that told
them that they knew Christ well enough, and that
they were come to great perfection in the knowledge
of Christ Jesus, in that they knew him to be the
Messias, to be God and man, to be the reconciliation
for the sins of the whole world ; and now they were
to look to the observation and keeping of Moses's law,
and to join it unto Christ, so to be made righteous
before God. Because of these (I say) the apostle
having taught them that not anything is to be joined
unto Christ to be made righteous by it, doth now stir
them up, by his own example, to labour continually to
increase in the knowledge of Christ Jesus. Thus
much for the general scope and meaning of these
words.

Now, let us yet a little more particularly examine
these words. ' Not,' saith the apostle, ' as though I
had already attained to it. ' To it; to what ? To the
perfect knowledge of Christ ; for the apostle had said
before, that he ' thought all things loss for the excel-
lent knowledge' sake of Christ,' and that he 'judged
them to be dung that he might win Christ, that he
might know Christ,' &c, and hereupon it might be
thought that he had already attained to the perfect
knowledge of Christ, and of the virtue of his resurrec-
tion, &c, whereby he might attain to the resurrection
of the dead. But no, saith the apostle, ' I judge all
things to be dung, that I may know Christ : not as
though I had already attained ' to the perfect know-
ledge of Christ. Again, it is to be observed that he
saith, ' not as though I had already,' or ' not as though
I had now attained to it ' ; whereby the apostle signi-
fieth, that as now his state stands, he hath not attained
to the perfect knowledge of Christ. He addeth,
! either were now perfect,' to wit, in the knowledge of
Christ, and so of the virtue of his resurrection, &c.
He addeth, ' but I follow,' diuixu, where the word doth
not simply signify to follow, but to follow as the per-
secutor, that will not rest till he have him whom he
persecuteth, or to follow as the runner, that will not
rest till he come to the goal's end. By this, then, he
signifieth how greedily and incessantly he pursucth
after the perfect knowledge of Christ, having it, as it
were, in chase. ' I follow,' saith he, ' if I may com-
prehend that,' — that is, desiring to catch hold of the

knowledge of Christ Jesus, — ' even as I also am com-
prehended of Christ Jesus,' that is, even as Christ
Jesus hath caught hold on me ; that is, desiring that
as Christ hath perfectly caught hold of me by his gra-
cious mercy towards me, so I may catch hold of the
knowledge of Christ Jesus perfectly by the like his
gracious mercy towards me. And so I read in this
place, not as it is in our Bibles, ' for whose sake,' but
' even as,'£p' w, the phrase which the apostle useth
suffering it, and the scope of the apostle leading unto
it. It is, then, as if the apostle should have said, I
thank my God I know Christ, and the virtue of his
resurrection, &c, and I take great comfort and plea-
sure in the knowledge of Christ, and I think all things
but loss for this excellent knowledge' sake ; not as
though I had now attained unto this knowledge per-
fectly, or were now (as I am now Paul, aged, and
taught by God in the ways of God) perfect in the
knowledge of Christ ; nay, I now know him only in
part, but I follow this knowledge even with eager and
incessant pursuit, desiring that I may comprehend
and catch hold of the knowledge of Christ Jesus, even
as perfectly, and in the like mercy that he hath
comprehended and caught hold of me. This I take
to be the true meaning of these words, and it is not
my meaning now, or at any time, to trouble you with
varieties and diversities of expositions.

In these words, then, I note these points : first, the
apostle's acknowledgment of his own imperfection, in
these words, ' not as though,' &c. ; secondly, the
apostle's eager pursuit after perfection, in these words,
' but I follow,' &c. Now, let us see what observa-
tions we may gather hence for our use and instruction.
Not as though, &c. Here you see that the apostle
acknowledged that, as yet, he had not attained to the
full knowledge of Christ, to a thorough feeling of the
virtue of Christ his death and resurrection in himself,
to a perfect fellowship of Christ his afflictions. He
laboured to attain to the resurrection of the dead in
glory, by communicating with Christ in his afflictions,
by dying unto sin, and living unto God through the
power of Christ his death and resurrection, by know-
ing Christ with a feeling knowledge of him in his own
soul. But he saith that he hath not yet perfectly
attained unto these things, whereby he might attain
unto the resurrection of the dead. And he amplitieth
it by this particle voir, saying, that now he had not
attained unto these things, now that he had shaken
off all impediments and hindrances unto perfection in
these things, now that he had renounced all confi-
dence in his own works, and in all things without
Christ, now that he laboured to attain to the know-
ledge of Christ in his own soul, to the knowledge of
the virtue of Christ his resurrection, to the knowledge
of the fellowship of Christ his afflictions in himself, if
by any means he might attain to the resurrection of
the dead, yet not as yet he had attained to the full
knowledge of Christ in liimself, to a thorough feeling

Ver. 1 2.]

LECTURE LX.

263

of the virtue of Christ his resurrection in himself, to
a perfect fellowship of Christ his afflictions.

My observation hence is, that all the faithful chil-
dren of God, how plentifully soever endowed with the
knowledge of Christ, the hatred of sin, the love of
righteousness, the fellowship of Christ his afflictions,
yet only know Christ in this life in part, only die unto
sin, and live unto God, and are partakers of Christ
his afflictions in part ; not one that perfectly knoweth
Christ, that perfectly feeleth the virtue of Christ his
death and resurrection in himself, that is perfectly
partaker of Christ his afflictions. For is it not a good
reason ? Paul, that holy apostle of Christ Jesus,
that chosen vessel of God to bear Christ his name
before the Gentiles, and kings, and the children of
Israel ; aged Paul, that had begotten many in the
faith and knowledge of Christ Jesus, that had now
long borne in his body the dying of Christ Jesus, that
had his conversation in heaven, that had suffered
more than all the rest ; he, I say, knew Christ, and
the virtue of his resurrection, and the fellowship of
his afflictions only in part, not perfectly ; therefore,
none of all the faithful children of God in this life
either knows Christ, or dies to sin, or lives to God,
or is conformed by afflictions and sufferings unto
Christ his death perfectly, but only in part. Yes,
surely the reason holds most strongly, Paul"s pre-
rogatives being not any way inferior to any of the best
and most faithful children of God. Now, the reason
why in this life our knowledge, our love, our faith,
our death unto sin, our life unto God, our whole
obedience, all our righteousness, all our holiness, is
in part only, why these things in this life are not
perfect in any of the children of God, the reason, I
say, is because our regeneration and sanctification in
this life are not perfect, we are not perfectly renewed
in the spirit of our minds, God giveth unto us the
Spirit by measure ; for unto Christ alone hath God
given the Spirit without measure, John iii. 34, but
unto every one of us he hath given the Spirit by
measure, Kom. xii. 3. He is made of God unto us
wisdom, and righteousness, and sanctification ; in
him dwelleth all the fulness of these things plenti-
fully, and of his fulness we all receive ; not fulness
of his fulness, but of his fulness of the Spirit and all
spiritual graces we receive, as it were, the first fruits
of the Spirit and of all spiritual graces, wherewith
then only we shall be filled, when mortality shall put
on immortality, and when corruption shall put on
incorruption. Which the apostle also witnesseth,
where he saith, 1 Cor. xiii. 12, that i now we see
through a glass darkly, but then shall we see face to
face : now we know in part, but then shall we know
even as we are known.' Now, in this life, in part
and imperfectly, and then only when we shall see
Christ face to face, shall we know him perfectly.
' For when that which is perfect is come, then shall
that which is in part be abolished,' but not before.

Neither is it only so in our knowledge, but in our
faith, in our love, even in our whole obedience. Paul
himself while he lives shall have messengers of Satan
to buffet him, ho shall have pricks in the flesh, and
he shall feel a law in his members rebelling against
the law of his mind, and leading him captive unto
the law of sin which is in his members.

Here, then, firsty is notably confuted that imaginary
perfection which some dream that the children of
God may have in this life. This holy apostle attained
not unto the perfection either of the knowledge of
Christ, or of obedience unto his will ; what perfection,
then, can there be in any of God's children in this
life ? They say that no man, indeed, can attain to
that absolute perfection, either of that knowledge or
of that righteousness which shall be in heaven, but
that they may attain unto such perfection as is re-
quired in this life. As if either God might not re-
quire of us in this life such perfection as he gave unto
us in our creation, or as if, where such remnants of
sin and ignorance are as stick fast unto us, there
could be such perfection. For, I demand, hath God
concluded all under sin '? The apostle Paul saith so,
Gal. iii. 22 ; and John likewise saith, 1 John i. 8,
that ' if we say we have no sin, we deceive ourselves,
and the truth is not in us.' What perfection, then,
where there is such transgression ! Again, did not
God create us after his own image in lighteousness
and true holiness, without sin, or ignorance, or any
such thing '? It is clear, and cannot be denied !
And what was our perfection then ? Now that ignor-
ance hath blinded us, and sin hath defiled us, have
we such perfection now ? Or may not God require
such perfection of us now in this life ? How did we
lose it '? Was it not by our own default ? And may
not, then, God require it of us. True it is he cannot
have it of us, because we have lost it. But because
we have lost it, should we not have it ? Yes, surely
we have lost it, but we should have it, and therefore
he may require it of us ; we should have it, but wo
have lost it, therefore is the punishment due unto us
for it. True it is we are often exhorted to be perfect,
but those exhortations only shew unto us what per-
fection should be in us, not what perfection is in us.
Yea, the whole law is a perfect rule, not of that we
do, but of that we should do, and of that which God
may require of us. All our perfection is only inj
Christ Jesus, who hath perfectly fulfilled that which
we should, but could not, and for whose sake all our
imperfections are covered, and not imputed unto us.
He is our perfection, we are full of imperfections, and
in his perfection are all our imperfections hid and
covered.

Again, here is a notable comfort for all such ofi
God's children as feel in themselves any imperfections,
any wants of those things after which their soul
longeth. The blessed apostle had not, now when he
wrote these things, attained to the perfection of the

264-

AIRAY ON THE PHILIPPIANS.

[Chap. III.

knowledge of Christ, of the virtue of his resurrection,
or of the fellowship of his afflictions. Why art thou,
then, troubled, and why is thy soul disquieted within
thee for such imperfections as thou feelest in thyself ?
Thou knowest not thy Christ as thy soul desireth ;
thou findest not that sweetness of his word in thyself
that thou shouldest ; thou feelest not thy flesh so
subdued unto the spirit as it should be ; thou dost
not walk in that obedience unto thy God that thou
shouldest ; thou art not so zealous in all holy duties
as thou shouldest be ; thou dost not take such plea-
sure in the things that belong unto thy peace as thou
shouldest do. None of all the children of God that come
not far short of that they should in all these things ;
and the more holy that they are, the more they see
their wants. How often doth David pray unto the
Lord to teach him his statutes, to open his eyes that
he may see the wondrous things of his law, to stablish
his word in him, to incline his heart unto his testi-
monies, and not unto covetousness, to quicken him
in his righteousness? Eead the 119th Psalm, where
thou shalt find that that holy prophet hath even
poured out his soul in many such prayers. Oh, but
thou dost not only feel in thyself the want of such
perfections as thou shouldest have, but thou feelest
such imperfections as thou shouldest not have. Thou
art dull, and sluggish, and heavy, and lumpish ; there
is no edge in thee unto the things that belong unto
thy peace. Dost thou know and feel in thyself these
imperfections ? This same is a piece of thy perfec-
tion, to see, and know, and acknowledge thine imper-
fections. Luke xviii. 11-13, the proud pharisee he
talks of nothing but his perfections ; it is the poor
publican that feels his imperfections, and that, not
daring therefore to lift up so much as his eyes to
heaven, strikes his breast, saying, ' 0 God, be merci-
ful unto me, a sinner ! ' And what is it that makes
thee feel thine imperfections ? It is the life of God
in thee that makes thee that thou seest thy dulness,
and lumpishness, and that thou canst not abide it,
but grievest at it. Them that are dead in their sins
thou seest to go on in the wickedness of their ways,
neither are they ever touched with any remorse or
feeling of their wants and imperfections. Yea, David,
so long as he lay dead, as it were, in that sin which
he had committed in the matter of Uriah, he never
felt any remorse ; but when once the life of God
began to awake in him by the word of Nathan, then
he said, ' I have sinned against the Lord.' This,
then, — that thou feelest and acknowledgest thine im-
perfections,— is a token of the life of God in thee.
The greatest imperfection that the young man in the
gospel had, was the great conceit which he had of his
perfection : Mat. xix. 20, ' All these commandments,'
saith he, ' I have observed from my youth up, what
lack I yet ? ' He could not see any imperfection in
himself, till Christ bade him sell all that he had, and
give to the poor, &c, and then he saw it, but the

text saith nothing of his acknowledging it with remorse
for it. To stand, then, upon our perfection is our
greatest imperfection ; and to see and acknowledge
our imperfection with remorse, is a great point of our
perfection.

Let not, then, thine imperfections dismay thee. It
is well that thou feelest them ; it is a point of thy
perfection, and it is a token of the life of God in thee ;
and if thou feltest them not, thy disease were a great
deal more dangerous. Oh, but therefore thou art
troubled, because thou feelest thine imperfections
more than thou wast wont. Oh, but comfort thyself
rather in those mercies that thou wast wont to find,
for he that hath begun a good work in thee, will per-
form it until the day of Jesus Christ, Philip, i. 6. He
is immutable, and so is his love immutable ; for whom
he loveth once, he loveth unto the end, John xiii. 1.
It was David's case, as himself witnesseth, where he
thus saith, Ps. lxxvii. 6-9, ' I called to remembrance
my song in the night, I communed with mine own
heart, and my spirit searched diligently. Will the
Lord absent himself for ever, and will he shew no
more favour ? Is his mercy clean gone for ever ?
Doth his promise fail for evermore. Hath God for-
gotten to be merciful ? hath he shut up his tender
mercies in displeasure ?' where the prophet sheweth
how he was wont to praise the Lord in the night sea-
son for his loving mercies. But now the Lord had
seemed to shut up his tender mercies in displeasure ;
and this he saith in the next verse was his death, even
the want of the feeling of God's goodness, he saith, was
his death : ' yet,' saith he, ver. 10, ' I remembered
the years of the right hand of the Most High,' where
he signifieth that he recovered himself by remember-
ing the former times, wherein God had manifested his
goodness towards him. Let not, then, thy present want
disquiet thee, but comfort thyself in the remembrance
of his former goodness towards thee. Though he
seem for a little to hide his face from thee, yet will he
not leave nor forsake thee, but in his good time he
will perfect his good work in thee.

But I follow. Here I note the apostle's eager pur-
suit after perfection. He had not yet attained unto it,
but he followed eagerly after it, as the persecutor who
will not rest till he have him whom he persecuteth ;
or as the runner, who will not rest till he come at his
goal's end. He was so desirous to grow daily more
and more in the knowledge of Christ, and of the vir-
tue of his resurrection, &c, that he shook off all im-
pediments and lets which might hinder him in that
course, and laboured daily more and more in all things
to grow up into him which is the head, that is, Christ.
Whence I observe a necessary duty for all Christians,
which is, that they labour daily more and more to
grow up in the knowledge of Christ, in obedience to
his will, in holiness and righteousness, and in all
things to aim evermore at the mark of perfection ; and
to this purpose are those often exhortations, ' Be ye

Ver. 12, 13. J

LECTURE LXI.

265

perfect, as your Father which is in heaven is perfect,'
Mat. v. 48 ; ' My brethren, be ye perfect, be of good
comfort, be of one mind,' &c, 2 Cor. xiii. 11 ; ' Let
patience have her perfect work, that ye may be per-
fect, and entire, lacking nothing,' James i. 4 : all
which and the like places shew what we ought to strive
unto, even unto the perfection of God. Christians
may not stand at a stay, but they must grow forward
from grace unto grace, from virtue to virtue, from
strength to strength, till they become perfect men in
Christ Jesus. ' Grow,' saith the apostle, 2 Pet. iii.
18, 'in grace, and in the knowledge of our Lord and
Saviour Jesus Christ !' And to the Ephesians, chap,
iv. 15, 16, ' Let us follow the truth in love, and in all
things grow up into him which is the head, that is,
Christ, by whom all the body, being coupled and knit
together by every joint for the furniture thereof, re-
ceiveth increase of the body unto the edfying of itself
in love.' An'.I for v±ie Colossians, the apostle prayed,
chap. i. 10, that 'they might increase in the knowledge
of God.' Yea, everywhere almost, the Holy Ghost
urgeth this spiritual growth in all the children of God
in all spiritual graces in heavenly things.

Here then, first, they are justly to be reproved that
either care not at all to know Christ, and the virtue of
his resurrection, &c. ; or if they have a little knowledge,
content themselves with that, and never thirst to increase
with the increasing of God. Too, too many such care-
less and carnal Christians there be, as know not, nor care
to know the things that belong unto their peace. They
follow, and they eagerly follow ; but what ? Honours,
riches, pleasures, worldly commodities. They follow
not with the apostle the knowledge of Christ, &c. ; they
care not for God, neither is God in all their thoughts.
Other too, too careless Christians likewise there be, that,
thinking they have some knowledge, content them-
selves with that, and greatly seek not after more ;
and therefore they come not at church, they come not
at sermons, or now and then when they list ; some of

them know as much as the preacher can tell them, and
some of them know as much as will serve their turn.
But they know nothing as they ought to know, unless
their knowledge work in them a thirsting desire after
more knowledge ; for hereby shall we know that wc
know Christ, if we eagerly long in our souls to have
this knowledge of Christ daily more and more in-
creased in us. If, then, we will have this testimony unto
our own souls that we have attained unto some know-
ledge of Christ, let us labour with the apostle, that we
may comprehend and catch hold of the knowledge of
Christ Jesus, as perfectly as he hath comprehended
and caught hold of us, if we belong unto him. Let
us labour daily more and more to grow from grace to
grace, from strength to strength, from knowledge to
knowledge, till we come unto the measure of the age
of the fulness of Christ.

Again, here is another notable comfort for such o
God's children as are troubled with the consideration
of their imperfections. Thou feelest thine imperfec-
tions ; it is well. Dost thou long in thy soul after
perfection ? Desirest thou to be filled with the know-
ledge of God's will in all wisdom, and spiritual under-
standing ? Wouldst thou gladly grow up in grace, and
in the knowledge of our Lord and Saviour Christ
Jesus ? Doth the consideration of thine imperfections
set thee unto God in prayer, unto him that he will
disburden thee of thy wants, that he will shew forth
the light of his loving countenance unto thee, and that
he will guide thy feet into the way of peace ? All the
world could not set thee in a better course to perfec-
tion. It is the way that the apostle hath chalked be-
fore thee, who, having not attained unto perfection,
acknowledged it, and followed after it. Let not thine
imperfections, then, trouble thee ; none of God's chil-
dren but they have their imperfections. If thou
(though in great imperfection) follow toward the mark
for the price of the high calling of God in Christ
Jesus, thou hast great comfort.

LECTUKE LXI.

But I follow, if ] ma;/ comprehend that, even as I am comprehended of Christ Jesus.

myself that I hare attained. — Philip. III. 12, 13.

Brethren, 1 count not

NOW in that the apostle saith, ' but I follow if I
may comprehend,' hence our adversaries take a
proof of that uncomfortable doctrine of doubting of
our salvatiou ; as also from that in the former verse,
where he saith, ' if by any means,' &c. For, say they,
if St Paul ceased not to labour still, as though he were
not sure to come unto the mark without continual en-
deavour, what security may we poor sinners have of
salvation by only faith ? And if St Paul followed if
he might comprehend, as though he were not sure
to comprehend, what security may we poor sinners
have that we shall comprehend ? No, indeed, poor

wretches, and the poorer andwretchederfor your doubt-
ing: if ve gather thus from these and the like places,
ye can have little security of your salvation, ht Paul
ceased not to labour and endeavour still unto the
mark ; doth it follow hereupon that he was not sure
to come to the mark ? When Hezekiah was so sore
sick, 2 Kings xx., was he not sure that he should be
restored to health ? Yes ; he had the Lord his word
for it by his prophet, and for a farther confirmation
of his faith, he had a Bign to assure it ; and yet he
ceased not to use the means that God had ordained
for the recovery of his health. Our apostle in that

26G

AIRAY ON THE PHILIPPIANS.

[Chap. III.

dangerous voyage towards Rome, Acts xxvii. 23, 24,
was he not sure that both he and all his company
should be saved from the peril of the waters ? Yes ;
the angel of God had assured him both of his own
life, and of all theirs that sailed with him ; yet he
ceased not to use all means that they might all come
safe to land. So for his salvation in the day of Christ,
he knew and was sure that ' neither death, nor life,
nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor
any other creature, should be able to separate him from
the love of God in Christ Jesus,' Bom. viii. 38, 39.
Yet he ceased not, as here we see, to labour and endea-
vour still unto the mark ; he laboured, desiring by
any means to attain unto the resurrection of the dead.
And so, generally, we say that all the faithful children
of God are and may be, by faith in Jesus Christ, sure
of their salvation ; yet, we say that they are to labour
to attain to the knowledge of Christ, and of the virtue
of his resurrection, &c, whereby they may attain
unto the resurrection of the dead ; for we do not teach
or promise security of salvation by only faith, but un-
to those that labour in their calling, and are fruitful
in good works, which may serve to acquit us of that
cai'eless security and presumptuous certainty which,
they say, we teach men. We know that as God hath or-
dained the end, so he hath ordained the means unto the
end ; and therefore we teach, both that the children of
God may and are to ground the certainty of their salva-
tion upon the sweet promises of God in Christ Jesus,
wherein there can be no vain presumption ; and that
they are to labour and endeavour, by walking in such
good works as God in Christ Jesus hath ordained
them unto, to have a sure testimony unto themselves
of their salvation, which must needs banish careless
security. Oh but they could be as sure of their salva-
tion as we think ourselves, if it were specially revealed
unto them by God, as Hezekiah his health unto him,
and Paul's safety unto him. I demand, then, have
they no assurance from God of their salvation ? No
marvel, then, that they doubt of their salvation. But
we are sure of our salvation, because ' the Spirit of
God doth witness unto our spirit that we are the sons
of God ; and if sons, then also heirs, even the heirs of
God, and heirs annexed with Christ,' Bom. viii. 1G,
17. So that we have two witnesses to assure us of
our salvation, God's Spirit and our own spirit, cer-
tified by the Spirit of God. Yea, but why doth the
apostle say, ' if I may comprehend,' if he were sure
to comprehend and come unto the mark ? This if
argues a doubting. Not so, but some difficulty in the
thing which he earnestly wisheth, as also it often
signifieth. ' I magnify,' saith the apostle, Bom. xi.
13, 14, • mine office, to try if by any means I might
procure them of my flesh to follow them, and might
save some of them.' Doth the apostle doubt of saving
some of the Jews by his ministry, because he saith,
' if I might save some of them' ? No ; but thereby he

signifieth his earnest desire to do it, and the difficulty
of doing it. Again, f Pray God,' saith Peter unto
Simon Magus, Acts viii. 22, \ that if it be possible the
thoughts of thy heart may be forgiven thee.' Doth
the apostle doubt of God's mercies to him if he could
repent, because he saith if it be possible, &c. ? No ;
but thereby he gives him to understand of the diffi-
culty of obtaining pardon for that sin, that so he might
see the wickedness of his sin. So the apostle here
saith that he laboureth, J if by any means he may
attain,' &c, and that I he followeth if he may compre-
hend,' not that he doubteth of attaining to the glorious
resurrection of the dead, or of comprehending; but
thereby he signifieth his earnest desire to attain unto
it, and withal the difficulty of attaining unto it. For,
as the apostle saith elsewhere, 2 Tim. ii. 5, ' No man
is crowned except he strive lawfully ;' i. e. except he
do and endure whatsoever is to be done and suffered
until he come to his race's end. He must devour all
difficulties that will have the crown in that day. And
these difficulties increased the apostle his desire, so
that he laboured if he might attain, and followed if he
might comprehend. Thus, then, ye see that this place
maketh nothing for that uncomfortable doubting of
our salvation which they labour to persuade.

Nay, to speak in one word unto the whole point,
the whole stream of the Scriptures maketh against
this doubting, and for the certainty of our salvation.
' I am sure,' saith Job, chap. xix. 25-27, ' that my
Bedeemer liveth, and he shall stand the last on the
earth ; and though after my skin worms destroy this
body, yet shall I see God in my flesh ; whom I my-
self shall see, and mine eyes shall behold, and none
other for me.' So Paul, 2 Tim. iv. 8, ' Henceforth,'
saith he, ' is laid up for me the crown of righteous-
ness, which the Lord shall give me at that day, and
not to me only, but unto all them also that love his
appearing.' What ! To him only ? Nay, saith he,
but to all them also that love his appearing. Mark,
then, the ground whereupon he builds the certainty
of salvation ; even upon that ground which is common
to him with all the faithful, the love of God in Christ
Jesus. So that by the power of the same Spirit, and
upon the same ground that Job and Paul assured
themselves of their salvation, may all the faithful chil-
dren of God assure themselves of their salvation.
Again, doth not the Holy Ghost define faith to be
' the ground of things which are hoped for, the evi-
dence of things that are not seen ;' a ' full assurance,'
an ' assurance without wavering,' the ' anchor of the
soul, both sure and stedfast ?' It is clear. And is it
not as clear that we may certainly know that we have
faith ? The Bhemists* themselves acknowledge it
upon that place of the apostle, ' Prove yourselves
whether ye are in the faith.' And may we not, then,
assure ourselves of our salvation ? • Verily, verily,'
saith our Saviour Christ, John v. 24, ' he that heareth
* Rhem. in 2 Cor. xiii. 5.

Ver. 12, 13.]

LECTURE LXI.

2G7

my word, and believeth in him that sent me, hath
everlasting life, and shall not come into condemnation,
but hath passed from death nnto life ;' where ever-
lasting salvation is assured unto him that believeth,
as surely as if he were already in full possession of it.
Yea, everlasting salvation is assured unto him that
loveth the brethren, as surely as if he were already in
full possession of it, as St John witnesseth, 1 John
iii. 14, where he saith, ' We know that we are trans-
lated from death unto life, because we love the
brethren.' Infinite almost are the places which
plainly shew that we may and ought to assure our-
selves of our salvation.

I grant that even the best of God's children often-
times do stagger, and waver, and doubt, and have
divers spices and sparkles of infidelity and distrust
arising in their hearts. For so long as we live, both
our knowledge, and our love, and our faith, and our
hope, and the best graces that we have, are only in
part, and unperfect ; our knowledge not without some
mixture of ignorance, our love not without some mix-
ture of hatred, our faith not without some mixture of
infidelity, our hope not without some mixture of dis-
trust. But this is it that we teach, that the children
of God may and ought to assure themselves of their
salvation. Indeed, if we look upon ourselves, our
own works, and our own worthiness, we may justly
doubt of our salvation, having in ourselves deserved
everlasting damnation. But the ground and founda-
tion of the certainty of our hope is the sure promise
of God in Christ Jesus, who hath promised in his
word eternal life to all them that believe in his name.
We look not on ourselves, but we look on him that
hath promised, even as Abraham did, whose faith we
are to follow ; of whom it is said, Kom. iv. 19-21,
that ' he neither did consider his own body, which was
now dead, being almost an hundred years old, neither
the deadness of Sarah's womb, neither did he doubt
of the promise through unbelief (wdiere note by the
way how doubting is termed unbelief), ' but was
strengthened in the faith, and gave glory to God, being
fully assured that he which had promised was also able
to do it.' He then being faithful which hath promised
salvation to all them that believe in his name, we may
and ought to be sure of our salvation. To conclude,
therefore, this point, beware lest at any time ye be
deceived by such as out of this, or the like places of
Scripture, would persuade you that ye ought to doubt
of your salvation. Neither this nor any other place
makes for it, but the whole course of Scripture makes
against it. Let us with our apostle labour, f if by any
means we may attain,' &c, and let us follow, ' if we
may comprehend,' not doubting of it, but running
through all difficulties even with all eagerness. Let
us strive lawfully, and as we ought to do, that we may
be crowned ; and let us keep fast the profession of our
hope without wavering, because he is faithful that hath
promised.

Now in that he addeth, ' If I may comprehend even
as I am comprehended of Christ Jesus,' the apostle
signifieth his earnest desire to come unto the perfect
knowledge of Christ Jesus, that he may know fully
even all the riches of wisdom, and knowledge, and
righteousness, and salvation that are hid in him ; for
he saith that he followeth and earnestly laboureth to
comprehend the knowledge of Christ Jesus, even as
he is comprehended and known of Christ Jesus, which
is most perfectly. For, Ps. cxxxix. 1-3, 12-15, ' he
knoweth his down-sitting and up-rising, he under-
standeth his thoughts afar off: he is about his path,
and about his bed, and spieth out all his ways; there
is not a word in his tongue but he knows it wholly :
he hath possessed his reins, and covered him in his
mother's womb ; his eyes did see him when he was
yet without form, and in his book were all his mem-
bers written, which day by day were fashioned when
as yet there was none of them.' If he climb up into
heaven, if he lie down in hell, if he take the wings of
the morning, and remain in the uttermost parts of the
sea, if he say the darkness shall hide him, still he
knoweth him altogether. Yea, he sanctifieth him
throughout, in spirit, and soul, and body, and so like-
wise knows him throughout, even most perfectly.
And even such a perfect knowledge would he have of
Christ Jesus, that he might be ! able to comprehend
with all saints what is the breadth, and length, and
depth, and height of him, and that he might know the
love of Christ, which passeth knowledge, that so he
might be filled with all fulness of God.' Whence
all Christians are lessoned to labour and strive in the
whole course of their life unto perfection, unto perfec-
tion in the knowledge of Christ, unto perfection in
obedience unto Christ, unto the perfection of mortifi-
cation in their earthly members by the virtue of Christ
his death, and unto the perfection of holiness and
righteousness by the virtue of Christ his resurrection.
True it is that we cannot attain unto perfection in any
of these things, in the knowledge of Christ, or in
obedience unto his will, or in dying unto sin, or in
living unto God. The apostle could not ; and how,
then, should we, being compassed with no fewer infir-
mities than he was, and being strengthened with no
more powerful assistance of the Spirit than he was '?
But yet we are to labour that our understandings may
be perfectly instructed in all wisdom and spiritual
understanding, that our wills may be perfectly con-
formed unto God's will, that our affections and the
lusts of our flesh may be perfectly subdued unto the
Spirit, and that we may be perfectly renewed in the
spirit of our minds. So we are exhorted when it is
said, Mat. v. 48, ' Be ye perfect, as your Father which
is in heaven is perfect ;' and again when it is said,
1 Pet. i. 15, ' Be ye holy, for I am holy;' be ye holy
even in all manner of conversation. And to the same
purpose it is said, 1 John iii. 3, that ' every man that
hath hope in Jesus Christ purgeth himself, even as he

208

A.RAY OIs THE PHILIPPIANS.

[Chap. III.

is pure.' In all which places the Holy Ghost doth
not shew unto us what perfection, or holiness, or
purity is in us, even the hest of us, but that we should
labour and strive unto this, that we may be perfect as
God is perfect, holy as God is holy, pure as God is
pure. The reason is, because God hath chosen us in
Cbrist Jesus, ' that we should be holy and without
blame before him in love,' Eph. i. 4. We must not,
therefore, stand at a stay, or think it enough that we
are before many of our brethren in knowledge, or
righteousness, or holiness, but as it is said of Christ
Jesus that ' he increased in wisdom and stature, and
in favour with God and man,' so we must increase
and grow daily from knowledge to knowledge, from
strength unto strength, from grace unto grace, until
we become perfect men in Christ Jesus.

But is it not with us as it was with the stiff-necked
Jews ? Moses and the prophets ceased not to teach
them out of the law what they should do, but they
would not hearken nor obey ; now the ministers of
Christ Jesus, and dispensers of holy mysteries, teach
us out of the law and prophets, out of the holy word
of life, what we should do, but who doth hear or obey ?
If we should seek one by one to find the count, should
we find one man of a thousand that followeth after
perfection in the knowledge of Christ, and obedience
to his will, or that hungereth in his soul to grow from
grace to grace till he be fulfilled with knowledge of
his will in all wisdom and spiritual understanding ?
We grow indeed, and we grow to perfection, but thus :
we grow from bad to worse, and we come to perfection
in sin and wickedness ; men never more skilful to
deceive, to oppress, to circumvent one another, and
under the hypocritical show of holiness to practise all
kind of wickedness ; he that was unjust is unjust still,
and he that was filthy is filthy still ; he that stole
stealelh more ; he that gave his money upon usury
giveth more ; yea, he that went up with us unto the
house of God he will go up no more ; he that feared
an oath will now swear lustily ; and he that seemed
to make some conscience of his ways is now quite
turned out of the way. So that our growing is from
bad to worse, and which is worse, from better to worse.
Insomuch that the Lord may seem to have dealt with
us as he dealt with those of whom the apostle writeth
to the Romans, 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 longsuffering, ' 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,' Rom. 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 unjust,
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. lv.
1, ' Ho, every 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 sorry. 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
sounding in our 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
Christ is to decrease, and not to go forward in the
way of godliness is to go backward. Yea, whatsoever
conceit we have of our knowledge, and of our obedi-
ence, we are far from either if we do not desire and
long in our very souls to increase and grow forward
in either. If we know Christ, our hearts will be in-
flamed daily more and more to increase in the know-
ledge of Christ ; 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 grow in grace, and in
the knowledge of our Lord and Saviour 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 grace of Christ, let us follow after perfection, and
let us grow from grace 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 labour to increase in
every good grace of God with the increasing of God.
As we grow in years, so let us labour to grow in grace,
and as we grow in other knowledge, so let us strive to
grow in the knowledge of Christ Jesus. If we follow
after perfection, though it be in great imperfection, it
is the work of God, and accepted with God ; and if
the consideration of our imperfections set us unto God
by earnest prayer unto him that he will perfect his

Vm. 13, n.]

LECTUfiJE LXII.

2G9

praise in our weakness, and increase the graces of his
Holy Spirit in us, it is a sure token unto us of our
spiritual growth in Christ Jesus. Whatsoever, there-
fore, our imperfection he, let not that trouble us. If
we have not already attained unto it, or he already
perfect, let us with our apostle follow if we may com-
prehend it, even as we are comprehended of Christ
Jesus ; and as the apostle Peter, in the end of his
latter epistle, chap. iii. 18, exhorteth them unto whom
he wrote, ' Let us grow in grace, and in the knowledge
of our Lord and Saviour Christ Jesus.' It followeth,

Brethren, I count. That which followeth in these
two next verses is in substance the very same with
that in the former verse, amplified by a continual
allegory taken froni the manner of them that run in a
race, but consisting of the same members, to wit, an
acknowledgment of his own imperfection in the know-
ledge of Christ, and a signifies tion of his eager pursuit
after perfection. The former member here is in sub-
stance the same with the former member of the former
verse ; only a loving compellation of them by the name
of brethren is here added, ' Brethren, I count not ;'
and the manner of speech is somewhat here altered,
in that he saith, ' I count not myself that I have
attained to it.'

In that he calleth them brethren, I note the apostle's
kind dealings with the Philippiaus, to win them from
that error wherewith they were somewhat entangled,
though not bewitched and seduced, by the false teachers.
Whence I observe a necessary duty of a good minister,
which is to win them that are falling into any error
from their error by the spirit of meekness : ' Brethren,'
saith the apostle, Gal. vi. 1, ' If any man be fallen by
occasion into any fault, ye which are spiritual, restore
such a one with the spirit of meekness.' The same
course is to be taken with them that are falling into
any error ; they are not to be soothed up or flattered
in their error, but they are to be reclaimed svith all
kindness and mildness. As, therefore, is the man and
his fault, so is he to be dealt withal : ' A reproof
entereth more into him that hath understanding than
an hundred stripes into a fool,' Prov. xvii. 10 ; God'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 deliver-
ing unto Satan ; sometimes with ' beloved brethren '

and sometimes with ' foolish Galatians.' Let not,
therefore, this or the like places deceive any to think
that God is only in the soft and still voice of brethren;
but let every minister of Christ learn when to reprove
sharply, and when to deal more mildly ; and as he
seeth it expedient, let him come with a rod, or in the
spirit of meekness. But I have had occasion hereto-
foi'e, and shall hereafter, to speak of this point.

Again, that he saith, ' I count not myself,' &c. I
note the apostle's most wise taxing of the Philippiaus
as having suffered themselves somewhat to be persuaded
that they had already attained to the perfect knowledge
of Christ, and were now to join unto it the works of the
law ; for he doth not say unto them, They among you
that count themselves that they have attained to 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 and obedience of
Christ, I count not myself to have attained to the per-
fect knowledge of Christ ;' so gently admonishing them
that the}' 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 till-
ing him that he doth not know many things whir. of
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 offend, 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 in 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 their faults
more sharply, whom and whose faults they should
touch with more mildness. And how much this wisdom
is wanting might easily be shewed, if I might in this
place as fitly speak of it as there is just and great
occasion to speak of it ; but, because it doth not much
concern you unto whom my speech is wholly directed,
I pass it over, and proceed unto the next point.

LECTURE LXII.

Brethren, I count not myself that I have attained to it; but one thing I do, I forget that which U behind, i(c. —

Philip. III. 13, 14.

NOW, to omit other notes which hence haply might 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

AIRAY ON THE PHILIPPIANS.

[Chap. III.

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 he 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 Christ 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 they 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 but 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 rulei'S
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. G, ' I said, I will confess nry sins unto the Lord ;
and so thou forgavest the wickedness of my sin.' Lo,

Ver. 13, 14]

LECTURE LXII.

271

how the acknowledgment of our unrighteousness brings
on the cloak of righteousness ; and so the begging of
wisdom and knowledge, in a feeling of the want of these
things, is that which doth obtain wisdom and know-
ledge, as it is written, James i. 5, 'If any man lack wis-
dom, let him ask of God, which giveth to all men liber-
ally, and reproacheth no man ; and it shall be given him.'
Which, albeit it be first and principally meant of t wis-
dom to endure patiently afflictions, yet may it well be
understood of all wisdom and knowledge generally,
the want whereof whoso feeleth, and asketh it, he re-
ceiveth it ; for who is'Jie that receive th 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 we must be-
come beggars, and then God giveth. Now who is he
that asketh and beggeth, but he that feeleth his wants
and imperfections ? The whole, as we noted before,
never seeks the physician ; and he that thinks he hath
enough of 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 wrants, 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 the prophets
and preachers of the word, this were to be wished, that
in the practice of this lesson we would be precedents
unto others ; that we would beat down every high conceit
of knowledge in ourselves ; that we would submit our-
selves, and that we speak, unto the judgment of the
prophets ; that we would not easily and hastil}' broach
abroad everything that we seem unto ourselves to
know ; that we would not presume to understand
above that is meet to understand ; that we would 'not
by our knowledge destroy the faith, or wound the
weak conscience of any ; and that we would not set
on sale, as it were, our knowledge unto the vain 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 we should strive by our skill and knowledge to
defend everything that we 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 discourse 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 been (I doubt
not) as bad living, and as little knowledge as now
there is. But see whether any more knowledge now
than needs. Oar 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 let 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 suffice to be spoken touching this first
member, wherein the apostle repeateth his acknow-
ledgment of his want of perfection in the knowledge
of Christ, and of the virtue of his resurrection.

But one thing I do, &c. In these words the apostle
repeateth the signification of his incessant and earnest
following after that perfection which before he said he
had not yet attained unto, which was the latter member
of the former verse. The manner of speech which here
he useth is borrowed from the qualities of them that
run in a race. And he remembereth three especial
qualities of runners, whereby he maketh proof of his
incessant and earnest following after the perfection of
the knowledge of Christ. The first is, that they never
look back to mark how much ground they have already
run ; the second is, that they still keep their eyes upon
the mark that is before them, and still run towards it;
the third is, that they still remember for what prize
they run, and therefore so run that they may obtain
the prize. In all which qualities the apostle profess-
eth that he matched the best runners in his Christian
race; for as runners never look behind them, so he
saith that he did not only never look back at the
things behind him, but he quite forgot all 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

272

AIRAY OX THE PHILIPPIANS.

[Chap. III.

thein, and still run towards it, so he saith that he
did endeavour himself unto that which was before, still
labouring as if he would every foot stretch out his
arms to catch hold of the mark; and that he still fol-
lowed toward the inark, 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 in 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
evei\ Now, let us see what we may hence observe
for our instruction in 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. Whence 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 in 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 be
preaching in his minister, we cannot come to hear him.

Not many of us that, with Mary, will leave all our other
business if Jesus be preaching in his minister, and come
and hear him. For to note this by the way, ye may
not imagine that Mary was any idle housewife, or that
she sequestered herself wholly from all things of the
world, and gave herself only to reading and hearing of
the word preached ; but this was her commendation,
that when Jesus came unto their house, and being
come began to preach, she would not lose the 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 forget, &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 he 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. 13. 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 tco
great pleasure in the remembrance of them, he should
not follow so hard towards the mark as he 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,
1 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.]

LECTURE LXII.

273

abundantly than they all.' And in his latter epistle
he shewed himself so little forgetful of them, that he
makes a large bead-roll of such things as he had
suffered for Cbrist his sake, 2 Cor. xi. True indeed
he forgat them not, when the remembrance of them
did make for the glory 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 not 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 saitb,
Luke ix. 62, ' 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. xix. 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. ' Are
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 :
1 For if, after we have escaped from the filthiness of
the world through the knowledge of the Lord, and of
the Saviour Jesus Christ, we be yet again tangled
therein, and overcome, the latter end is worse than
the beginning.' Being, then, in the race of the Spirit,
we may not look back unto the flesh ; and having
tasted of the good word of God, we may not turn away
from the holy commandment, lest a worse thing come
unto us. Now, then, will ye know who they are that
look back, and turn aside out of the right way wherein
they should walk ? Surely all they that set their
affections on the things which are on the earth, and
not on the things which are above ; for having given
our names unto God in our baptism, we have
renounced the lust of the flesh, the lust of the eyes,
the pride of life, the things of the world, the devil,
and all his works. If, then, we shall suffer ourselves
to be snared with any of these, we look back ; yea, if
we love father or mother, if we love wife or children
more than Christ, we look back ; yea, if we repose
any confidence in any good that we have done, or in

any cross that we have suffered, we look back, we do
not forget that which is behind ; for so saith our
Saviour, Mat. x. 37, ' He that loveth 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, he looks back unto
these. And the apostle saith, Rom. ix. 32, 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 eyes of faith unto Jesus,
the author and finisher of our faith, but looked back
upon the merits of their works, to be made righteous
thereby. They reposed the confidence of their 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 repose 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 Delilah, 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 drink,
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 us, men and brethren, let us so
run that we may obtain ; and therefore let us cast
away everything that presseth 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 forgot that which is behind,
and endeavour ourselves unto that which is before.

274

AIRAY ON THE PHILIPPIANS.

[Chap. III.

LECTURE LXIII.

And endeavour myself unto that which is before, and follow hard toward the mark for the prize of the high calling,

dx\— Philip. III. 14.

THERE 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 eyes 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. :
1 And I endeavoured myself,' &c. The word which the
apostle here useth (toTc t/uvirgotifev eviwrsriifisvog), 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 (<3/wxw) where he saith that he followed hard
toward the mark, signifieth that he followed as one
that would not leave till he had that which he followed,
but if he fell he would up again and to it, and not
give over, no more than the persecutor doth, till he
have him whom he persecuteth. That which is before
whereunto he endeavoureth 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
Chrislian 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 difficulties 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 holdeth out a constant
course unto the end? As it is written, Mat. x. 22,

'He that endure th 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
be 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 the
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
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
wherewith we are upholden.' Yea, the apostles, Acts
xiii. 43, xi. 28, never ceased to exhort all to ' con-
tinue in the grace of God,' and 'with purpose of heart
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 saved, 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 will 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. G, 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

LECTURE LXIIT.

275

Mat. xxvi. ; as Paul did, when a ' prick was given
him in the flesh, the messenger of Satan to huffet
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 ' left 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
our faces; but when we are fallen into any sin, to lie
still and sleep in sin, and to give over running in our
Christian race, this will turn to our utter shame and
confusion. If, therefore, in running we fall, yet must
we 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 measureth 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
use 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 us,
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
so 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 relievo
our state, and there is an end of our race. If honour,
and authority, and credit amongst men grow upon us,
we sit us down, and devise with ourselves how we
may best maintain our state, our place, our calling,
and our credit, and there is an end of our race. If
we be disgraced, or suffer any kind of wrong, we sit
us down, and bethink ourselves how we may be
revenged of him that hath done us this wrong, or this
dishonour, and there is an end of our race. If by the
mercy of God, through painful study, we have attained
to some knowledge, we sit us down, and consider
what reward we may justly look for our learning, and
we seek, and labour, and post after that, and there is
an end of our race. Thus 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. 31. Let
us therefore continue in the grace of God, and with
purpose of heart cleave stedfastly unto the Lord.
The ambitious man, he doth not so much think of his
present honour, as his mind runs upon a plus ultra ;
he looks still forward, and gladly he would be higher.
The covetous man likewise, he cloth 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 he that continueth unto the
end, for he shall be saved.

The second thing which hence I observe is, what
mark we must propose unto ourselves in running our
Christian race ; unto which we must endeavour, 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. 6 ; 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

AT RAY ON THE PHILIPPIANS.

[G.AP. 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 are 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 staff, 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
towards 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 ; whereunto 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, whereunto 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 whei'eon 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
great 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. hi. 23, 24, where speak-
ing unto servants he saith, ' Whatsoever ye do, do it
heai'tily, 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 hath 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 Lxirr.

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 sheweth 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 tho
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 likewise in that it is the prize, &c, 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 mercy 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 by our running, because when we have done
what we can, we are but unprofitable servants, yet in
mercy will he give us an everlasting crown of glory,
a good reward for a mean service, performed but
meanly by him that runs the best, and therefore the
greater the goodness of our God, who giveth such re-
ward in mercy, where there wanteth all merit. The
mercy of our God should stir up our thankfulness unto
our God, and the great reward which in mercy he doth
give, should make us run the way of his command-
ments. All that ever we can do or suffer is not worthv
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 filled 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, we 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 called 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. If 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, we 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 wTe 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

AIRAY ON THE PHILIPPIANS.

Chap.

Ill-

LECTURE LXIV.

Let us therefore, as many as be perfect, he thus minded : and if ye be otherwise minded, God shall reveal, dr. —

Philippians III. 15, 1G.

NOW the apostle having thus in particular told the
Philippians what he thought of Christ, and like-
wise of all things without Christ, he goeth from the
particular unto the general, and exhorteth 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 they 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 us, saith the apostle, &c. This speech, ye see,
is exhortative, in that he saith, ' let us be thus
minded ;' and ve 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 therefore, 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 minded, as I have told you, ' Let us
therefore, as many as be perfect, be thus minded.'
Thus minded ? How ? To renounce all confidence
in the flesh; to judge all our own righteousness by
works whatsoever to be but dung ; to rejoice only in
Christ Jesus, and his righteousness, which is through
faith ; to thirst after the knowledge of Christ, and of
the virtue of his resurrection ; and acknowledging our
want of perfection in the knowledge of Christ, 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
hard towards the mark for the prize of the high calling
of God in Christ Jesus, let us be thus minded, even as
many of us as be perfect. Yea, but who were those ?
Were there any such ? Did not the apostle immediately
before deny that he was perfect ? How, then, doth he
now say, ' Let us, as many as be perfect' ? etc. We
must understand that the apostle doth not here speak
of any that were perfect, indeed, either in knowledge
or in obedience, but he speaketh partly unto those
that thought they were perfect, and partly unto those
that by their holy walking 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 be otherwise minded, &c. 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 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 suffer 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 dark understanding, that ye may see
both that ye err in this wherein ye dissent from me,
and that this is the truth whereunto I now exhortfyou.
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
the righteousness of Christ which is through faith,
and touching Christian perfection in general. Let us,
therefore, even all of us, not only those which are but

Ver. 15, 16.]

LECTURE LXIV.

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, be 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 Cbristian
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 ye 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 what observa-
tion we may gather hence for our use and instruction.
1. Therefore, in the apostle's exhortation, when he
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
mere and more therein, and so incessantly run after
perfection in them, that as good runners we ' forget
that which is behind, and endeavour ourselves to
that which is before, and follow hard towards the
mark for the prize of the high calling of God in Christ
Jesus. So that unto Christian perfection there are
four things necessarily requisite. The first whereof
is, justification by the righteousness of Christ imputed
to us through faith without works. For so onty 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-
head bodily, chap. ii. 10. Both which places plainly
shew that we are perfect ; but how ? Not in our-
selves, but in Christ Jesus. 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. 6. This, then, is necessarily requisite unto
Christian perfection, that we be in Christ Jesus, not
having our own righteousness by works, but his
righteousness by faith. And from this, as from the
fountain, do all those other things which are neces-
sary unto Christian perfection issue and spring.

The second thing necessarily requisite unto Chris-
tian perfection is, our regeneration and sanctification
by the Spirit 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 resurrec-
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 spirit,'
2 Cor. xiii. 11, and to ' grow 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 exhorteth 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 living in holiness and righteousness,
which is the only way unto perfection ? Our sins do
make a separation betwean 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 unto 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

AIEAY ON THE PHILIPPIANS.

[Chap. III.

against the Lord,' straightway the prophet Nathan
said unto him, ' The Lord also hath put away thy
And the publican having smitten his breast,

sin.

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 comest
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 only
they follow Christ who deny themselves, only 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
feeling of then- imperfections. This, then, is also
requisite unto Christian perfection, that in an holy
feeling of our own wants, we acknowledge our imper-
fection in every grace of God.

The fourth thing necessarily requisite unto Chris-
tian perfection is, an earnest endeavour and constant
fare to grow in grace, and in the knowledge of our
Lord and Saviour Christ Jesus ; for so only are we
perfect in some degree, if we follow hard after perfec-
tion, and if, with an inflamed desire after the good
things of God, we labour to increase daily more and
more in all holiness and righteousness. And there-
fore the apostle exhorteth saying, Heb. xii. 14,
' Follow hard,' for so the word signifieth (dtuKzrs),
' follow hard after peace with all men, and holiness,
without which no man shall see the Lord ; ' where
the apostle doth not limit his exhortation by any 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 Saviour, Mat.
v. 6, pronounceth a ' blessing ' upon the head of
them that ' hunger and thirst after righteousness,'
which sheweth 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 every
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 we labour to grow 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, inferred by way of conclusion upon the things
mentioned in the particular example of our apostle,
sheweth most plainly ; as also that in these things
alone doth Christian perfection consist, unless any
man will take upon him more exactly to describe it
than the apostle hath done.

Hence, then, we may learn to descry the notable
grossness 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 be
perfect ? And for proof hereof he will tell you, that
besides keeping of God's commandments, whereunto
we are all bound both by precept and likewise by
promise in our 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 I
It is not the righteousness of Christ Jesus that ho
stands upon, but upon his own righteousness by his
own holy and unspotted life. He cloth 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 doth
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 already in the bosom of God. He doth
not endeavour to run forward from perfection to per-
fection, but he hath ahead}' attained unto that whereat
other men are to run. So that, as it is said of some,
Rom. i. 22, that ' when they professed themselves to
be wise, they became fools,' so may it be said of these,
that when they profess themselves to be perfect, they
shew plainly that they are void of all Christian per-
fection, at least if the apostle's description of Chris-
tian perfection ma}r 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 make of the former
observation is, that thence we may leam to try what
perfection we are grown unto in the school of Christ ;
for do we rejoice only in Christ Jesus, renouncing all
our own righteousness, which is by works, and quietly
reposing ourselves in his righteousness through faith
in his blood ? Do we feel in ourselves a dying unto
sin, and a living unto God in righteousness, through
the virtue of Christ his death and resurrection, by the
power of the Spirit regenerating us unto a lively hope
in Christ Jesus ? Do we in our souls feel, and from
our hearts acknowledge, our regeneration and our
sanctification by the contagion of the flesh to be so un-
perfect, as that we find in ourselves many wants and
many imperfections ? Do we labour and endeavour
to grow in grace and in the knowledge of our Lord
and Saviour Jesus Christ, to be perfect as he is per-
fect, to be holy as he is holy, and to proceed from
strength to strength, until we become perfect men in
Christ Jesus ? Here is the substance of that 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 in the school of Christ, and that we
are grown unto very good perfection. There was a
time, indeed, when it was said unto us, ' This do, and
thou shalt live ;' and again, ' Cursed is every one that
continueth not in all things that are written in the
book of the law to do them ;' and in this time there
was no perfection but in the perfect fulfilling of the
whole law of God, so that all of us were under the
curse, and all of us were in thrall unto that mortal
enemy of mankind, the devil, because it was 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 in the simili-
tude of sinful man, for sin to condemn sin in the flesh,
then this thrall unto Satan, this curse of the law, this
yoke of the law, which neither we nor our fathers
were able to bear, was taken from our shoulders ; for
that which the law required of us, but which was 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. viii. 3. And now
if by faith we put on Christ Jesus and his righteous-
ness, and by the virtue of his resurrection die unto
sin, and live unto righteousness, and acknowledging
our own wants and imperfections, do study and en-
deavour daily more and more to five 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 joy fullest 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 wise men came then from the east country to
worship him ; that the shepherds, when they had seen
the babe with his mother, published abroad the thing
that was told them by the angel of that child ; that
Simeon, taking him in his arms, praised God and said,
' Lord, now lettest thou thy servant 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 this time do celebrate a most joyful remembrance,
and should so celebrate it even as these holy saints of
God did, not in excess of banqueting and feasting, not
in immoderate gaming and sporting, not in idleness
or wantonness, but in honouring of his name, in sing-
ing unto him praise and thanksgiving, and in telling
of his salvation from day to day. So did they cele-
brate his birth, as we have heard, and so should we
celebrate the remembrance of his birth. All other
celebration is rather an heathenish imitation, than any
religious observation. Let us, therefore, as at all
other times, so at this time, sound out his praises in
the midst of the great congregation, who, having 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-
quireth of us in this life.

To come, then, again unto our point, will we try
how we have profited in the school of Christ, and
unto what perfection we are grown ? Sift the points
and see. If we have faith in Christ Jesus, whereby
we take hold of his righteousness ; if we feel in our-
selves the virtue of Christ his death and resurrection
by the death of sin, and the life of righteousness ; if
in heart and voice, through a Christian feeling 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 Christ, 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 mercy we are come so far, that
the Spirit beareth witness unto our spirit, that
in some measure we have attained unto all these
points of Christian perfection, yet may we not here
stand still, but we must go forward from grace unto
grace. Until we come unto the mark at our rate's
end, we must run forward, 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. We must
dailv subdue the flesh unto the spirit, that we may

282

AIRAY ON THE PHILIPPIANS.

[Chap. III.

daily more and more be begotten by tbe Spirit unto
a more lively bope in Christ Jesus. We must daily
cast down ourselves before tbe Lord, tbat be may
daily more and more lift us up. We must daily fol-
low bard towards tbe mark, tbat we may be daily more
and more boly in all manner of conversation ; and
tbcrefore it is tbat we do so often communicate at the
Lord's table, namely, tbat our faitb and obedience may
by degrees be daily more and more strengthened and
increased. There needs but once entering into the
church by tbe sacrament of baptism ; but being entered
into the church, our souls must be often fed and
nourished unto everlasting life by the sacrament of the
Lord's supper. And faith is at once begotten in us by the
ministry of the word, but both our faith and our obedi-
ence must be often confirmed 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
tbe 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 tbe remembrance of
Christ 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 tbe body of Christ Jesus, to be
made one with him, and he with us. But before we
come unto this holy table, it is necessary, if we will
have our faith holpen and strengthened thereby, that
we duly and diligently examine ourselves, and in all
holy reverence prepare ourselves 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 belongetb 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 akeady we do believe more
full}- assured 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 purpose and resolution of heart there
is in us to forsake our old ways, and in tbe whole
course of our life hereafter to conform ourselves 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 offering, and go,
and first be reconciled unto thy brother, and then come
and offer thy gift.' If, having thus examined ourselves,
we come unto this boly table, then here we have
sealed unto us our communion with Cbrist, then here
we have assured unto us all the benefits of Christ his
death and passion. That, therefore, hereby we may
receive all holy increase of our faith, let us with all
hoby reverence come at this time unto this table ; and
in the whole course of our life, let us labour by de-
grees to proceed from perfection to perfection. Let
us daily stir up every good grace of God in us, that
seeking by continuance in well-doing, honour, and
glory, and immortality, we may in the end receive the
prize of the high calling of God in Christ Jesus. And
to conclude with this of our apostle, let us, as many
as would be perfect, be thus minded as our apostle
was touching our justification, touching our regenera-
tion, touching the acknowledgment of our imperfec-
tion, and touching an boly pursuit after perfection.

LECTUEE LXV.

And if ye he otherwise minded, God shall reveal it unto you, Nevertheless, in tJuit uhereunto ire are come, rfc. —

Philip. III. 15, 16.

NOW followeth the second point, where the apostle
signifieth bis bope 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.

.linl if ye he otherwise, Sec. This shewctb 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 he thought of those
points. Yet see how kindly the apostle dealeth with
those : ' If,' saith he,' ' ye be otherwise minded,' so
that ye do not think as I, your apostle, do of works,

of Christ, of perfection in the knowledge of Christ, but
rather are of another judgment, yet I doubt not but, as
God hath begun to reveal bis Son Jesus Christ unto
you by my preaching, 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 suffer you to be bolden of this error. He
will, I doubt not, by the ministry of his servants,
through the powerful operation of tbe 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 whereunto
I now exhort you. This I take to be tbe 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
followeth in the next verse.

And if ye be otherwise minded, &c. Amhrose, one
■of the ancient fathers, readeth these words thus :
1 And if ye shall be otherwise minded, God also hath
revealed it ;' and understandeth them as if the apostle
had thus said, If ye shall think of anyjnore than I have
put you in mind of, know that it is by revelation from
God. Which sense and reading, if it were true, might
indeed help well to bolster out such human traditions
and superstitious ceremonies as the church is burdened
and pestered withal. But this sense and reading, as
well because it may seem to patronage such unwritten
verities, and unsavoury ceremonies, as also for that it
is altogether different from the words and meaning of
the apostle, is utterly to be rejected. For, first, the
apostle doth not say, If you shall be, but if ye be other-
wise minded. Again, the apostle doth not say, God
hath revealed it, but God shall, or will reveal it unto
you. And, lastly, when the apostle saith, ' If ye be
otherwise minded,' his meaning is not that, if they
think more than he hath put them in mind of, but his
meaning is, that if they think not as he doth touching
the points mentioned, but differ from him in 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 swerveth 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 their 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 Philippians as
differed from him in judgment, even in these points of
righteousness and salvation. He doth not by 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 teacheth us to do, where he saith,
Rom. xv. 1, ' We which are strong oudit 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 bivthren as do yet come short of us in any such
grace ; neither ought we so to please ourselves therein
as to be puffed up in ourselves, and to contemn others ;
but being lowly in our own eyes, we are to hope that
God will make their darkness to be light, and supply
what wanteth in their weakness. And much to the
same purpose is that his exhortation, where he saith,
Gal. vi. 1, ' Brethren, if a man be 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 either of
doctrine or of manners, ye which are spiritual, ye
which are more strongly sustained by 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. Which
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, evun 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.' Hath, then, the
Lord in his great mere}' 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 these cases insult over him, contemn or
disdain him, determine or judge rashly of him to be a
forlorn man, an atheist, a reprobate ? Or am I not
rather, bending the knees of my soul unto the Lord

284

AIRAY ON THE PHILTPPIANS.

[Chap. III.

for liis mercies towards me, to hope that in his good
time he will lighten his understanding that was shut
up in ignorance, or raise him up again that was fallen,
and in the mean time to bear with the ignorance of
the one and the error of the other ? Yes, my brethren,
so long as 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, aud
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 draw them from that
ignorance or error wherewith they are holden, but in
all godly sort to labour with them, proving* if at any
time God will open their eyes, that they may turn from
darkness unto light, from the power of Satan unto God.
The minister is, after the example of our apostle, to
instruct with all patience them that be ignorant, and
them that be contrarilv minded, in that truth of Christ
Jesus which he hath learned, and to deal with them
to be like-minded as he is ; and if they be otherwise
minded, yet to labour with them, and to hope that
God will reveal the truth unto them. Others likewise
whose eyes the Lord hath opened to know things that
are spiritually discerned, should labour to draw them
on unto the same truth with them ; and therefore,
besides other duties which they should perform unto
them, when they go up unto the house of the Lord,
they should say unto them as they in 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
his ways, and we will walk in his paths ;' come, let
us go to the church, come neighbour, come friend, let
us go to the sermon, and there we shall hear what the
Lord will say unto us, and there we shall be instructed
in the truth of Christ Jesus. But what do we ? "We
think it well if we come ourselves, and indeed I wish
all would do so ; but though we know our 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 truly zealous man would have all
like 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 third, 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 unto his children
not all at once, but here a little and there a little, as
seemeth best unto him. But yet we may hope that
unto such as love not darkness better than light, unto
such as do not oppose themselves against the truth,
the Lord, that commandeth the light to shine out of
darkness, will in his good time shine in their hearts,
and reveal his truth unto them so far as shall be
necessary for them. Though, therefore, now they do
not embrace the same truth altogether with us, yet
let us hope that the Lord will also reveal this unto
them wherein they now dissent from us ; and let us
labour with them to that purpose, according to that
measure of grace that is given unto 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 heard the word.' And again it is
said, that when Paul preached near unto Philippi unto
certain women that were come together, chap. xvi. 13,
14, ' the Lord opened the heart of Lydia, that she
attended unto the things that Paul spake.' And often,.

Ver. 15, 16.]

LECTURE LXV.

285

when the apostles had preached, it is said that the
Holy Ghost fell on them that heard, and they believed ;
whereby is meant that they preached, but the Holy
Ghost revealed, and so their preaching was effectual,
as the Holy Ghost wrought with it, in the hearts of
them that were ordained unto salvation. And to this
agreeth that of the apostle, where he saith, 1 Cor. iii.
6, 7, ' I have planted, and Apollos watered ; but God
gave the increase ;' and, * neither is he that planteth
anything, neither he 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, causeth 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 from all your idols, will I cleanse
you. A new heart also will I give you, 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 within you,
and cause you to walk in my statutes, and ye shall
keep my judgments, and do them ;' this honour, I
say, the Lord taketh to himself, and this honour he
will not give to any other. But here, haply, you will
ask me, if the ministers of Christ only 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 ' ?
Whereunto I answer, that the things which properly
belong to God are oftentimes in the Scriptures attri-
buted unto God's ministers, because they are instru-
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 sheweth properly to
belong unto God, where he saith, James i. 18, that
1 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 he 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 already spoken ye see what in the work of
the ministry God doth, and what man doth : man
preacheth the truth, but God only revealeth the truth ;
man soweth the mortal * seed of the word, but God only
maketh it to grow and fructify ; man speaketh the
wonders of the law, but God only openeth our eyes
that we may see the wondrous things of his law.

This, then, should teach you so to think of us as
of the ministers of Christ, and disposers of the secrets
of God, but to depend upon the Lord for the revela-
tion of those holy mysteries which we bring unto you.
We can only speak unto your ears, but it is the Lord
that must work in your hearts ; we can only beat upon
the outward sense, but he it is that must open the
eyes of your understanding ; we can only bring the
word of salvation unto jou, 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 affec-
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 pla.ee
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 3rour hearts to hearken what the
Spirit saith, and that he will open your eyes that ye
may see the wondrous things of his law. And then,
surely, ye should wrestle well, and should not depart
without a blessing ; for though we be 1 ut men that
speak unto yon, 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 graces of the Spirit
are conveyed unto you : and we are his ambassadors,
by whom he openeth and declareth 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 lied unto the Holy Ghost.
Acts v. 3 ; and that our Saviour saith, Luke x. 16,
• He that heareth you heareth me.' To conclude this
point, ' we do pray you, in Christ his stead, as though
* Qu. ' immortal ' '? — Ed.

286

AIRAY ON THE PHILIPPIANS.

[Chap. III.

God did beseech you through us ;' and whatsoever
good grace is wrought in you, it is God that worketh
the same in you through our ministry. Be ye, there-
fore, diligent to frequent holy exercises, prepare your-
selves with all holy reverence thereunto, pray unto
the Lord that he will bless his holy ordinance unto
you, 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-

eth his truth, and his will unto his children ; neither
are we now to look for any other revelations 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 whereuntc*
we are come,' &c.

LECTUEE LXVI.

Nevertheless, in that whereunto we are come, let us proceed by one rule, and let us mind one thing. — Philip.

III. 16.

'XTEVEBTIIELESS, in that, &c. In which words
-*- * the apostle exhorteth that in the mean time,
till God reveal unto the Philippians that truth which
he hath professed, such grounds of the truth as already
they had received might with one accord be retained
and maintained. This is the general scope and mean-
ing of the apostle in these words. But it will not
haply 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/jTv, 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 are
come, walk as Christ Jesus hath taught us in his holy
word. The samejohrase of speech is used to the like
purpose where it is said, Gal. vi. 16, ' As many as
walk according to this rule ;' i. e. as many as make
this word of truth, this gospel of Christ Jesus, now

preached and taught unto you, the rule and square 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 mercy, and upon the Israel
of God.'

Let us proceed by 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 in one judgment,
being of like affection one towards another in Christ
Jesus. For so the phrase of speech here used sig-
nifieth, rb aurb tppovzTv, 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 jother
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 grounds 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
may 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 his 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. 16.]

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.
We look not what it is that the church hath received,
but what it is that we have apprehended ; or, if we
do, rather we strive to bring the church to that which
we have apprehended, than we will yield unto that
which the church indeed hath received ; and howsoever
that we teach ma)' 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
be made righteous before God ; whereupon followed
then great dissensions in the church. In the reformed
churches of Christ at this day generally we are come
to this, 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 suffering the pains of hell for us.
And if we shall not proceed by one rule in these things,
but one leap out from another, what else can follow

but great dissensions in our churches ? And is it not
a cause of many dissensions betwixt the Romish Church
and us, that we do not both' proceed by one rule in
that whereunto we are come ? We are come to this,
that wc agree in the articles of the Christian faith,
that we both believe in the Trinity, that we both be-
lieve one catholic and apostolic church, that we both
acknowledge one baptism for the remission of sins,
that we both look for the resurrection of the dead and
the 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 rule
of the holy word of life with us, but they fly out into
traditions, councils, fathers, decretals, constitutions,
and legends, and keep no order with us in marchincr
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 the
substance of the doctrine we agree with the church,
yet will we pick a quarrel either at the professors of
the truth, or at some ceremony, or at some defect in
the discipline of the church, whereby we will make a
schism in the church. What a stir made Korah,
Dathan, and Abiram in the congregation of Israel.
And whence was it ? They could not abide Moses
and Aaron, but took exceptions against them, saying,
Num. xvi. 3, ' Ye take too much upon you, seeing all
the congregation is holy, every one of them, and the
Lord is among them; wherefore, then, lift ye up your-
selves above the congregation of the Lord ?' What
contentions likewise were there in the church of
Corinth, and how did they one swrell against another.
And whence was it ? One held of Paul, another of
Apollos, 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 assemblies, and
making a schism and division, will not present them-
selves in our congregations. They do not charge us
with corruption of doctrine, but because of some
things in some ceremonies, and in our outward disci-
pline, they cannot, they say, be of one mind with us,
and therefore they break out from us. Thus ye see
what the causes of the dissensions in the church of
God are, at least such as this place of Scripture
seemeth unto me to point at. The 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

AIRA\ ON THE PHILIPPIANS.

[Chap. III.

time reveal unto us that truth which as yet is hid from
our eyes. The second, because, in things that are
revealed unto us, 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. In 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
freed 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
unto whom God hath revealed his truth.

The second remedy against dissensions caused by

not proceeding by one rule in the things revealed, is,
in the things that are revealed and generally agreed
upon amongst us, to proceed by one rule, even that
one rule which God hath prescribed us in his word,
and not to decline from that either to the right hand
or to the left. 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.'
Whence 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,
1 1 beseech you, brethren, mark them diligently which
cause division and offences, contrary to the doctrine
that ye have learned ;' in which place the apostle would
have the Romans constantly to hold fast that doctrine
which they had learned, signifying withal that they
should not want those that would labour to cause
division and offences amongst them. But thus they
should avoid them, if they would continue in the things
that they had learned. Whence it appeareth that it
is a notable way to avoid divisions and dissensions, to
believe and live after the rule of the word. By which
rule, if our adversaries would have proceeded with us,
they should not, by their division, have so much
troubled the church ; or, if yet they would proceed by
this rule with us, many dissensions wherewith the
church is troubled might easily be appeased. And if
amongst ourselves and in our own churches we would
proceed by this one rule, and not leap out unto con-
veniences, Christian policies, danger of innovations,
and the like, whatsoever blemishes almost we have by
any dissensions amongst us, might quickly be wiped
out. As many of us, therefore, as love the peace of
Zion, let us in the things that are revealed unto us
proceed by one rule, even that one rule which God
hath prescribed unto us in his holy word, and let us
not turn away from it to the right hand or to the left,
and so shall peace be within our walls, and 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. 1 6.]

LECTURE LXVI.

'2H(J

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 heseecheth the Co-
rinthians by the name of Christ Jesus, that they mind
one thing, so in the epistle to the Romans he maketh
a most earnest prayer unto God for them, that they
might be like-minded one towards another. ' Now,'
saith he, Rom. xv. 5,6, ' 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 remedv he thought it to be 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 Syntyche, that they be of
one accord in the Lord. For otherwise, if we be like-
minded, but not according to Christ Jesus, if we be of
one accord, but not in the Lord, our consent is not an
unity, but a conspiracy, such as was the consent of the
high priests, scribes, and pharisees when they 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 Cbrist Jesus, dissensions were easily banished
if they were, and easily kept out if they were not ;
which rule if we had kept, or could keep so well
as we should, they whose dissensions are so 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 arc not yet revealed
unto us, let us with patience wait till God in his good
time reveal them unto us ; let us in the things that
are revealed unto us proceed by one rule, that one
rule of God's word, not declining from it to the right
hand or to the left ; and let us be like-minded one
towards another according to Christ Jesus, that with
one mind and one mouth we may praise Go J, 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 be puffed up in themselves, or to
contemn them that are weaker because they are
stronger ; but every man is, according to the measure
of grace that is given him, to walk by that rule which
God hath prescribed him, and one to help another in
fighting a good fight, and finishing their course. All
of us are ranked to run, and billed to fight, albeit
uuto all of us be not given like speed to run, or liko
strength to fight ; and all of us must run and fight,
though we cannot run with the speediest, or fight with
the strongest. And shall we either be discouraged and
sit down because we cannot match with the best, or
swell and disdain because we are not as others, but
as good as the best ? It is as if the foot should bo
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. 23, ' If thou canst believe, all
things are possible to him that believeth ;' yet he
fainted not, but holding on a good course he sail,
ver. 24, ' Lord, I believe, help mine unbelief.' And
our holy apostle knew right well how strong he was
in the Spirit, and how he abounded in the graces of
the Spirit ; yet he disdained not to become as weak
unto the weak, that he might win the weak, and gain
them uuto 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 ho
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 be 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 bis general, let his word be a lan-
tern unto his feet, and a light unto his paths, to direct
his going in the way of his commandments. To have
strength to run with the foremost is a great grace of
God, and to be sought after by all manner [of J prayer

and supplication in the Spirit. 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 way.

LECTUKE LXVIL

Brethren, he followers of vie, and look on them which walk so, as ye hare us for an ensample. For many Walk, &c.

—Philip. III. 17.

"VTOW the apostle goeth forward, and having before
i.1 proposed his own example unto the Philippians,
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 ma}7 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 hearken 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,
svfLfAifJbrrTfti ; 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 churches 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 be minded, and seen him to walk, so he would
have them to follow him in wholesomeness of doctrine,
and integrity of life. He knew that examples, as
ordinarily they are wont to do with men, might much
prevail with them. Lest, therefore, they should haply
be drawn! away by the examples of the false teachers,
having, it may be, a greater show of holiness in their
life than they had soundness of judgment in the truth,
he draweth them unto his own example, and exhorteth
them to be followers of him.

The second part of his exhortation is, that the}7
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 be 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, (sy.oxsrre, as unto the
mark whereat ye shoot) which walk so, so soundly
grounded in the truth, and so earnestly endeavouring
after Christian perfection in this life, as ye have us
for an ensample, in whose doctrine is nothing but
pure, in whose life is nothing but holy. So that he
allows them to follow the example of other than him-
self, but withal he doth not leave it unto their choice
to follow whom they will, but marks them out what
manner of men they should choose for examples to
follow, namely, such as were like him, and such as of
whom they might truly say, he 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 heard and know
how I am minded towards the truth, and how I follow
hard towards perfection in my life. Be ye followers
of me in both these things, and walk so as ye have
me for an ensample. Neither do I tie you only to
myself, to follow me, but look who they are that walk
so, shewing themselves an ensample of good works,
with uncorrupt doctrine, with gravity, integrity, and
with the wholesome word which cannot be reproved,
as ye have me for an ensample ; and look diligently
on them, and follow them as they follow me, and both
of us Christ. Which being the meaning of these
words in this exhortation, let us now further see what
notes we may gather hence for our use and instruction.
The first thing which I note is, that the apostle
would have the Philippians to follow the example, not
of whomsoever each man in his private fancy did best
like of, but of him, and of such others as walked so as
they had him for an ensample. Whence I observe,'
that, in the course of our Christian walking, we are to

Ver. 17.]

LECTURE LXVII.

291

follow the example of such as hy their holy walking
shew plainly that they have been brought up in the
school of Christ, and that the}' 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 like,
whether the thing be good or evil. We see the mani-
fold examples of holy men mentioned in the holy word
of God, even so many and so divers, as that whether
we look for direction in the general course of Chris-
tianity, or in the particular calling wherein we are
placed, we cannot want multitude of examples to
direct us. And wherefore hath the Holy Ghost set
them down but for our use, that we might so walk as
we have them for examples ? For, as the apostle
saith, Rom. xv. 4, ' whatsoever things were written
aforetime, were written for our learning.' The prince
in Josiah, the counsellor in Hushai, the rich man in
Abraham, the poor man in the Shunamite, the great
officers of great men in the eunuch of Candace, the
queen of Ethiopia, the captive in Daniel and the three
children, 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 arc occupied about cattle, in Noah and the patri-
archs, women in Sarah and those that are mentioned
in the Acts, the magistrate in Moses and Joshua, the
ministers of Cbrist 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 direc-
tion in every holy course. And if we look even into
our own times wherein we live, we 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 mauner set before our eves, to the end that we
might be led thereby unto those Christian duties which
the Lord our God require th 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 presentby 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 Bight,
but they have had their blemishes in their lives, 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
frora many dangers by God's providence, with profane
swearing ; Moses, unto whom God spake face to face,
with murmuring; David, a man after God's own heart,
with murder and adulter}- ; Peter with denying his
Master Christ ; Paul with boasting of his revelations ;
James and John with ambition ; and the like is to be
said of all other the saints of God ; none that may
not justly be noted with some blemish in their life ;
so that none of all their examples may be unto us the
rule of our life. Only the word, which is a lantern
unto our feet and a light unto our steps, is the rule of
our life. All examples of men, if they be looked into,
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.

In the imitation, then, and following of the saints
of God, to make an holy use thereof, we must observe
these rules : 1. That we do not otherwise follow the
example of them than they follow 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.' If, 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
denieth him before men he will also deny him before
his Father which is in heaven : here we must leave
Peter and Paul, and follow our master Christ. Him
we must always follow, and Peter and Paul, and other
of God's saints, as they follow him, but not otherwise.
If they be fervent in love as Christ was, meek and
lowly in heart as Christ was, patient in trouble as
Christ was, ready to forgive as Christ was, be earnest
in prayer as Christ was, if they go about his business
that sent them as Christ did, in these and the like,
wherein they follow Christ, we are to follow them.

The second rule to be observed in the imitation of
the saints of God ; that we 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 very absurd ; as to follow him in
fasting forty days and forty nights, in walking upon
the seas, in causing the surging waves to cease with
his word, in cleansing the lepers, raising the dead, and
the like, where by he shewed himself to be the true
Messiah ; and so likewise 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
follow the apostles in preaching from city to city, and
not to settle in any one place, were an imitation so

292

AIRAY ON THE PHILIPPIANS.

[Chap. III.

foolish as that it should want all ground of reason
and warranties. And therefore, when James and
John said unto Christ, ' Wilt thou that we command
that fire come down from heaven, as Elias did ?' Christ
rebuked them, and said, ' Ye know not of what spirit
ye are,' Luke ix. 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 tbe}r did
generally as Christians, and therein to follow them as
they follow Christ.

The third rule to be observed in the imitation of
the saints of God is, that in earnest desire to ba 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, wbich 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 ourselves 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 like 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. 1G ; in not seeking private
profit, but the profit of many, that they may be saved,
chap. xi. 1 ; in labouring 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
great 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 every day, but never
regarded poor Lazarus, that lay at his gate full of
sores, begging some crumbs that fell from 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,
xix. 24, that made more account of their gain, and of
their bellies, than of Paul, of the preacher, or of the
preaching of the word, than those that wrought in the
work of the temple ? Our countrymen, and they
that are occupied about their cattle and their grounds,
do they not more resemble those that could not 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 patriarchs ? Our magistrates, do
they not more resemble those of whom Solomon
speaketh, Prov. xxix. 2, that when they rise up men
hide themselves, when they bear rule the people sigh,
than Moses or Joshua ? Our ministers, do not they
resemble more those of whom the apostle saith, Philip,
ii. 21, 'that they sought their 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 are 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 me, so have I done unto them,' by and
by we persuade ourselves that we may lawfully be
revenged of our enemies. If Elisha curse them that
mock him, even unto the death, and tearing in pieces by
bears, 2 Kings ii. 24, by and by we think we have a
good defence for us if we curse those that wrong 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 eyes, when we are told of them, we scorn tbat
their actions should be precedents for us to follow ;
jTea, 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, wre will crush it, or else we will take the
foil ; nay, to let them see and know how little we care

Ver. 17.]

LECTURE LXVII.

293

to be like them, doth masking when there should be
mourning for the heavy hand of God upon us grieve
them, doth swearing and profaning of the Lord's day
grieve them, we will do these things the rather to
despise* them. If they be men fearing God, eschew-
ing evil, and doing the thing that is good, we will
have some exception against them wherefore we will
not follow their example ; and commonly we 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 what 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 otherwise, as already
we have heard. Yea, a great cause it should be unto
us of thankfulness unto our God for his great mercy
towards us, in that he hath vouchsafed to beset us
with so many old and new examples of his holy saints,
whereby we might be drawn to walk in such an holy
course as they walked. Let us therefore be thankful
unto our God for them, and to testify our thankful-
ness let us always remember them, and in our lives
follow the holy practice of them. For for that purpose
were they written, which are commended in holy Scrip-
ture unto us. And, as I told you, let us be sure of this,
that if the multitude of holy examples, past and present,
wherewith we are compassed,, shall not prevail with us
to be followers of them, they shall most undoubtedly
be so many witnesses against us, to the increasing
of our just condemnation. Thus much of this note.

The second thing which I note is from the person
of him that exhorted the Philippians, which was Paul
their apostle, who had taught them the truth in Christ
Jesus, and had walked in all holy conversation amongst
them. "Whence I observe that the ministers of Christ
are not only to teach the truth of Christ Jesus with
(incorrupt doctrine, with gravity, integrity, and with
the wholesome word which cannot be reproved, but
withal to be such examples unto their flocks as that
they may say with the apostle, ' Be ye followers of me,
and of such 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 gravity,
integrity, and with the wholesome word which cannot
be reproved, that he which withstandeth may be
ashamed, having nothing concerning 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, 3, < 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 ye 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 they are 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 holiness
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 belie veth, though some receive
instruction by 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 first revealed unto them, and by their ministry
unto the people, so they should be the first and most
forward 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 holy example
of hfe. And doing thus, their example of hfe, of all
others, that live with us, ought to be followed. The
sheep, of all others, ought to hear their pastor's voice,
and the}' that are to be led in the way are to follow,
of all others, them that are appointed to be their
guides, when their shepherds and their guides shine
as holy lights before them, and hold out the word of
life unto them.

Exception, I know, will easily be taken, and I 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, yet 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

AIRAY ON THE PHILIPPIANS.

[Chap. III.

and unlearned beasts go, and leave them to their judg-
ments that run before they be sent, — though, I say,
they shall say in that day, ' Lord, Lord, have we not
prophesied and preached in thy name ? ' 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-
gregation 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
offend 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
seat, Mat. xxiii. 3, 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 hands, 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 agreeable 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 yourselves 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 whom I have often told you, and now tell you weeping, that they are the enemies of the cross of

Christ.— Philip. III. 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
unto his exhortation. His reason, ye see, is drawn
from a contrary example, and the danger that followeth
such walking as these many use which he speaketh of.
Why, then, would the apostle have the Philippians to
follow his example, and the example of such as walked
as he did ? Because there were many ill walkers,
whose example if they followed, they were to look for
the like end that is destined unto them, even damnation ;
such as were those whom in the beginning of this
chapter he called dogs, evil workers, the concision ;
whom he now again describeth by five notes, as, 1, that
they are the enemies of the cross of Christ ; 2, that
their end is damnation ; 3, that their god is their
belly ; 4, that their glory is to their shame ; 5,
that they mind earthly things. In that he saith,
* many walk,' he signineth the more danger of them
because they are many. Again, in that he saith, that
he ' had often told them of them,' he signifieth both
his own continual care over them, and the greatness

of the danger by those evil walkers, which caused him
so often to tell them of them. Again, in that he now
tells them of them weeping, he signifieth both his own
entire affection towards them, and likewise his grief
and sorrow of heart that either there should be any
such enemies of the gospel to trouble them, or that
they should give 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 effect, 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 suffer persecution for
the cross of Christ, and therefore applied themselves
to the humour of the Jews, and preached unto them
circumcision and the law. In both these, then, that
by their doctrine they detracted from the merits of
Christ his cross, and redemption by his blood, and
avoided to suffer persecution for the cross of Christ,
the smart whereof they felt that sincerely preached
Christ crucified ; in both these, I say, they shewed

Ver. 18. J

LECTURE LXVIII.

295

themselves to be enemies unto the cross of Christ.
Again, in that he noteth their end or reward for the
recompense of such their walking to be damnation or
destruction, he signifieth how needful it is for the
Philippians, if they fear their end, to fear likewise so
to walk as they do, so to believe and live as they do.
Again, in that he noteth their god to be their belly,
he signifieth what principally they respected in 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 they were lovers of pleasure, of profit, of ease,
more than lovers of good, the apostle saith that their
god was their belly, that being each man's god which
he best loveth. Again, in that he noteth their glory
to be their shame, he signifieth either that they glory
in those things, as in circumcision, and the ordinances
of Moses, whereof they ought rather to be ashamed,
as some think, or that the vain glory and estimation
which they seek after amongst men, neglecting the
true glory of Christ Jesus, shall turn to their confusion
and shame, as I rather think the words to be under-
stood. Lastly, in that he noteth them to ' mind
earthly things,' he signifieth their study and delight,
and all their affections to be set on honours, wealth,
friends, commodities, and the things which are on the
earth, and not on the things which are above. So
that 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 affection towards them,
so his grief, that either there should be such, or that
they should hearken unto such ; that they are ' the
enemies of the cross of Christ,' derogating from the
merits of Christ his cross, and avoiding persecution
for the cross of Christ, ' whose end is damnation,' which
may justly fear any from following them ; ' whose god
is their belly,' which sheweth that they seek their
own, and not that which is Jesus Christ's ; ' whose
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 the 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 we may gather
hence for our own use and instruction.

The first thing I note is, that the apostle saith, he
told them often of these enemies of the cross of Christ,
whereof he now telleth them. And so, in the 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 the greatness of the danger
by these enemies of the gospel of Christ, which caused
him so often to tell them of them. Whence I observe
the great care which ought to be in the pastor over
the people committed to his charge, once and again,
continually to warn and admonish them of such things
as mi v be dangerous and hurtful unto them. Our
blessed Saviour, the good shepherd and great bishop
of our souls, hath by his own example taught us to do
so. For, as we read, he ceased not to tell his dis-
ciples of ravening wolves, of such as would deliver
them up to the councils, and would scourge them in
their 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
take heed and beware of covetousness. Our holy apostle
likewise, as a follower of Christ, professeth unto the
Ephesians, Acts xx. 31, that he ' ceased not to warn
every one, both night and day, with tears, of grievous
wolves which, after his departure, would enter in
amongst them, not sparing the flock ;' and often he
warneth the churches unto which he writeth to beware
of division and dissension. Will they, then, that have
the oversight of any people walk as they have Christ,
and our holy apostle for an ensample ? It may not
grieve them to tell their people often of such kind of
men, andrsuch 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 tell you often of some thing whereof we would
have you to take heed and beware, it may be an
argument unto you that the greatness of the danger,
and the grievousness of the sin, causeth us so often
to urge it, and to beat upon it. Do we, then, often
tell you of profaning the Lord's day, of negligence in
coming to this and the hke places to hear the word of
the Lord, of giving your members weapons of un-
righteousness unto sin, and the like ? Do we often
warn you to beware of those that compass sea and
land to make one of their profession, and when he is
made they make him twofold more the child of hell
than they themselves are ; of those that through
covetousness seek, with feigned words, to make 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 hke? Assure yourselves the danger
is great if ye do not hearken ; and the punishment of

296

AIRAY ON THE PHILIPPIANS.

[UlIAP. III.

your sin lieth at your door, if you reform not that sin,
whatsoever it be, whereof ye are so often told. Look
well, therefore, unto it, whensoever ye are often told
of anvthing 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 concerneth you to redress it.
And whether it be for any manner of thing to be
reformed, 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 corruption which hangeth so fast on you.
Much ado to bring us to the mortification of the old
man ; and though we be told again and again of such
sins as hold us captive at then- own pleasure, yet can
we be content to put off from day to day, and with
the sluggard to say, ' Yet a little sleep, a little slum-
ber, a little folding of the hands to sleep,' Prov. vi. 10.
But let us know that this is a part of natural corrup-
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 anj^thing, or at least when
we are so often told, let us hearken and obey, and
avoid or reform whatsoever it is that we are warned
and admonished of. For as it is the pastor's duty to
tell us of things to be reformed or avoided, so is it
our duty to hearken and obey when we are told ; and
this duty to tell us often of such things is imposed
upon the pastor, because of the negligent performance
of our duty to hearken and obey when we are told.
Let us, therefore, at all times give all diligence to
hearken unto the things that belong unto our peace,
and to obey from the heart that form of doctrine
whereunto we are delivered, to conform ourselves
according unto it.

The second thing which I note is, that the apostle
saith that now, at the writing hereof, he tells them
weeping of these enemies of the cross of Christ ;
whereby the apostle 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 great and
godly affection which ought to be in the pastor
towards his people, even so great that it should grieve
him, and even cause him to shed tears, to see the
enemies of the truth to trouble his people, or to see
his people drawn into any sin or error by any that
are otherwise 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 Saviour 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, 2 Cor.
ii. 4, that in great affliction and anguish of heart he
wrote his former epistle to the Corinthians, with many
tears, caused no doubt partly by their divisions and
dissensions, and partly 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 church, as that they should be grieved
at the heart for the wicked that trouble them, for the
sins that reign amongst them, and for the desolation
that will follow, if speedy conversion and repentance
prevent it not. Yea, they should water and wash
their threatenings and their exhortations with their
tears, in token of their tender affection and great com-
passion towards their 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 you in perdition ?
Should we be grieved at the 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 you ; and should
ye go on in the wickedness of your ways, drinking
iniquity like water, and drawing 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 from our eyes to see
you sort yourselves with the wicked, and to suffer
yourselves to be drawn away with their error, it should
make you to water your couch with tears, and to
mingle your drink with weeping. If it should touch
us in our souls to see you give your 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 you 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
Saviour Jesus Christ, to be }Tet again entangled therein
and overcome, it should vex you even unto the death,
and cause you 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.]

LECTURE LXVIII.

297

cause you to mourn in soul, and to be troubled in
your spirits. For what is it that doth or should
cause us to mourn for you, and to be full of heaviness
for you ? Our desire is to present you holy and un-
blameable in that day. And here is our grief, that
you suffer yourselves to be seduced by the world and
wicked ones, and that our labour is in vain amongst
you. Consider, then, with j-ourselves, how ye ought
to be grieved in yourselves, and take heed how ye be
not grieved in yourselves for the things whereat your
godly pastors are grieved. It grieved, no doubt,
then, Noah, that preacher of righteousness, that the
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 upon the world of the ungodly.' Just
Lot vexed his righteous soul with the unclean con-
versation of the wicked, and with their unlawful deeds,
Gen. xix. ; 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 fire 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
the in into the will of their enemies, and they that
hated them were lords over them. Take heed, then,
how ye regard it not when your pastors are grieved
on your behalf ; take heed how ye make light of such
sins as they grieve to see you defiled withal, but
rather sorrow for them, that their sorrow may be
turned into joy, and your joy may be full, even both
yours and theirs. In their joy over you, ye have just
cause of rejoicing, and in their grief for you 3-e have
just cause of grief. Look, therefore, that they may
rejoice over you, for that shall be your joy ; and take
heed that ihej max not mourn or grieve 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 great
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 ma}' not, then, seem strange unto us
if our labour with many be in vain. But it standeth
upon 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 }-ou. Labour that wo
may ' give accounts for you with joy, and not with
grief, for that will be unprofitable for you,' Heb.
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 hard
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. Whence I observe,
that it is not always safe to follow a multitude, but
common1^7 rather dangerous; for, Mat. vii. 13, '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, commonly the
multitude is the worst. What were the rest of the
old world besides Noah and his family ? Ten had
been but a small number of righteous men to have
been found in the great city of Sodom ; yet were not ten
found there. How often were all the multitude of the
Israelites ready to stone Moses and Aaron ! But one
Elias unto four hundred and fifty of Baal's prophets,
but one Micah unto four hundred false prophets ; and
how often doth Paul complain that, a great door and
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 little flock
of Christ lived in the midst of a naughty and crooked
nation, beset with a world of wickedness and wicked
men ? Where Christ hath his church, there the devil
hath more than a chapel, even five hundred synagogues
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 their chinch. Christ calls
his church a little flock, and Isaiah calls it a little
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 wrath of her fornications,
and so let her do till the smoke of her burning ascend.
But why or whence is it that we in our ordinary life
stand so much upon the multitude ? What more
common amongst us 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 PHILIPPIANS.

[Chap. Ill

2, ' Thou slialt not,' saitli he, ' follow a multitude to
do evil, neither agree in a controversy to decline after
many to overthrow the truth.' And our apostle here
tells us, that many walk that are the enemies of the
cross of Christ ; but we may not walk after them, but
after him, and such as he is. For we are not to look
how many do walk thus and thus, but who walk as
they should ; 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 Michaiah
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 truth, 1 Kings
xxii. Here I have a good example ; I must walk as I
have him for an ensample. And so, generally, let us
not look how many do thus, or how we may prevail,,
if we single ourselves, but let us do as we ought, what-
soever come of it, and howsoever all do otherwise.
Et hoc sciamus, fortiorem esse qui 'pro nobis est, quam
qui contra nos sunt omnes. ' And this let us know,
that he is stronger who is for us, than all they who are
against us.'

LECTUEE LXIX.

That the)/ arc the enemies of the cross of Christ, v:hose end is damnation, whose qod is their bed)/, d\\

—Philip. III. 18, 19.

rilHUS far we have alreacVy proceeded in this first
X 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 Christ ; which branch of his
reason might well stand for a sufficient reason with
the Philippians to move them not to walk after these,
but to follow him, and to walk so as they had him for
an ensample. Now the apostle calleth them the
enemies of the cross of Christ in two respects. (1.)
Because by urging the necessity of circumcision, and
the works of the law, unto righteousness and salvation,
they made the cross of Christ to be of none effect,
and abolished the work of our redemption by the
blood of Christ Jesus. (2.) Because they would not
suffer persecution for the cross of Christ, and 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
Christ his cross, and redemption by his blood, and
likewise in life, following after carnal security, 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 first sort of
men, must not they needs be counted the enemies of
the cross of Christ, that in their doctrine make the
cross of Christ to be of none effect ? And do not they
in their doctrine make the cross of Christ to be of none
effect, that teach righteousness, redemption, or 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 shewreth, Bom. viii. 3, 4, ' God
sent his Son in the similitude 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 Christ was sent to fulfil all
righteousness in our flesh, and to die for us, because
we were unable to fulfil the law, to be made righteous
by it, or to save our souls from death. For if we had
been able to purchase righteousness by our own works,
or to save our souls from death, then what needed Christ
to have come in the flesh, or to have died for us '?
It had been in vain and unprofitable. They, then,
that teach righteousness to be by the law, or anything
that we can do, they make the death of Christ and his
resurrection, his victory, his kingdom, his glory, 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 are fallen from
grace ;' where the meaning is, that they are utterly
void of Christ, and not in the kingdom of grace, they
abolish righteousness, redemption, and salvation by

Ver. 18, 10.]

LECTURE LXIX.

299

Christ, and have no part in the death and resurrection
of Christ, that seek to be made righteous, or to pur-
chase salvation by the works of the law. Whereupon
again it followeth, that they that teach righteousness or
salvation to be by the law, make Christ unprofitable, and
abolish the merit of our redemption by his blood, and so
in their doctrine are enemies unto the cross of Christ.
Will ye, then, know who they 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
are 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 are 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 offered 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, and 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 Christ ; for do not they
worship the cross of Christ, even with holy worship '?
Do not they set it in their temples, and in the high-
ways, and in every 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 their
houses, when they come into the churches, when they
address themselves almost unto anything, sign them-
selves with the sign of the cross, in honour of the
cross of Christ ? True it is, they whom I note do
thus, and yet these be the}7 that be the enemies of the
cross of Christ ; for to do thus, and with these foolish
outward semblances and Maj'-gamcs to deceive the
world, is not to glory in the cross of Christ, or to be
a friend of the cross of Christ ; but to teach Christ
Jesus purely and sincerely, to give unto Christ 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
believe and know Christ crucified. There was a time,
indeed, when the cross of Christ was most odious and
opprobrious, and when to preach or believe in Christ
crucified, was most ridiculous ; and if these cross and
gross idolaters had lived then, it may well be thought
that they would have been cross and gross persecutors.
But now when we glory in nothing more than to know

Christ and him crucified, in such pompous sort and
vain gesticulations to celebrate the cross, and to de-
tract from the merits of Christ crucified, is to be in-
jurious unto the cross of Christ, to be an enemy of the
cross of Christ. Yea, what else is such adoration
and worship of the cross as they use, but most gross and
impious idolatry ? Take heed, therefore, of such, mark
well who they be. Many such there be, but take heed
and beware of them, ' for they are the enemies,' &e.

Another sort of men likewise there are, enemies
unto the cross of Christ, and those are such as in their
life follow after carnal delicacies, and fly persecution
for the cross of Christ, for Christ crucified. Of such
the apostle speaketh, where he saith. 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 sheweth the cause why the
false teachers preached and urged circumcision and
the law. And this it was : the Jews still objected
both unto our Saviour Christ, and unto his apostles,
that they taught things contrary to the law, and to
the ordinances of Moses ; for so we see it was in the
accusation of our Saviour before bis arraignment,
Luke xxiii. 5, that he ' moved the people, teaching
throughout all Judea, they meant* strange doctrine,
beginning at Gali'.ee even to this place.' It was like-
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
everywhere against the law. The false teachers, there-
fore, seeing that the Jews stood upon Moses and the
law, and that they persecuted them that preached
Christ sincerely, even to the death, joined in their
preaching of Christ circumcision, and the law unto
Christ, that so applying themselves unto the huniour
of the Jews, they might avoid persecution for the cross
of Christ, or for preaching sincerely Christ crucified.
And these are they that the apostle calls here the enemies
of the cross of Christ, because, to please the humour
of the Jews, to live at ease and pleasure, and to avoid
persecution, they made merchandise of the word of Gorl,
and preached Christ not sincerely, but so as they might
keep themselves without gunshot of any clanger.

Will 3*e, then, know what other enemies there be
of the cross of Christ at this day, that ye may beware
also to walk as they do ? Mark, then, who they are
that, to avoid the danger which often followeth upon
the preaching of Christ purely, fit themselves unto
the humours of men, and so preach that they may
please, or at least not displease. Who are they that
turn with every wind, and rather than they will hazard
life, goods, or name, will jump in religion just with the
king, of what religion soever he be ? YY ho are they that,
to avoid, it may be, only supposed dangers, do betray
*Qu. 'the most'?— Ed.

300

AIBAY 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 Christ is truly
affirmed, Mat. xii. 30, ' He that is not with me, is
against me ; and he that gathereth not with me
scattereth.' Mark them who they be, and take heed
and beware of them. Walk not after their example,
for they are the enemies of the cross of Christ, 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 grace unto
repentance for such their evil walking ; which branch
of the apostle's reason in effect 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 ensample. And indeed
this end, as also the other properties after specified,
rightly agree unto those enemies of the cross of Christ
before mentioned. Hence, then, I observe what the
end is of those that are enemies unto the cross of
Christ, that make their god their belly, that seek the
praise of men but not of God, that mind earthly things
so that their delight and affections are set thereon,
and generally of such ungodly walkers as wralk clean
otherwise than we have Christ and his holy apostles
and blessed servants for an ensample : their end is,
as here the apostle saith, damnation, unless the Lord
grant them grace unto repentance : a sentence which,
albeit, I fear to pronounce, yet when and wiiere 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, 'the Lord shall rain snares, fire and brimstone,
storm and tempest : this shall be their portion to
drink ;' ' Tophet,' saith Isaiah, chap. xxx. 33, ' 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 fire and much wood ; the breath of the
Lord like a river of brimstone doth kindle it ;' and
in a vision, Rev. xix. 20, John saw ' the beast taken,
and with him that false prophet that wrought miracles
before him, whereby he deceived them that received
the beast'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 earth, be they prince or subject, pastor
or people, seducers or seduced. Their end is, they
shall be rooted out at the last, and turned into hell,
unless by true and unfeigned repentance they prevent
that 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 their belly,
whose glory is to their shame, which mind earthly things.
If by that which hath been said ye can descry who they
be that be the enemies of the cross of Christ, or if
that which shall be said shall any way design who
they be whose god is their belly, whose glory is to
their shame, which mind earthly things, take heed and
beware that ye walk not as they do. For of this
be ye sure, that the end of such is damnation and
destruction. And if the cities about Sodom and
Gomorrah, Jude 7, suffered the vengeance of eternal
fire as well as Sodom and Gomorrah, because
they, in like manner as Sodom and Gomorrah did,
committed and followed strange flesh, then assure
yourselves that if ye shall walk as they that are enemies
to the cross of Christ, whose god is their belly, &c,
ye shah also drink of the same cup that they shall
drink of, even of the wine of God's wrath. Take heed,
therefore, lest at any time any of you be deceived by
them, and walk not in their steps, if ye will not be
partakers of their judgments.

The third thing which the apostle noteth in these
inordinate walkers is, that their 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 their profit, their pleasure, their ease, being
lovers of pleasures, of profit, of ease, more than lovers
of God ; and therefore their belly, that is their profit,
their pleasure, their ease, might well be called their
god, that being each man's god which he loveth and
liketh best. And this branch also of the apostle's
reason might well stand for a sufficient argument with
the Philippians, to move them not to walk after these,
but to follow him, and to walk so as they had him for
an ensample. Hence, then, I observe another note
of false teachers, after whose example we may not
walk : if their God be their belly, so that they care
more to serve their own bellies 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 bellies ;' that is, they
seek their own gain, and preach Christ with refer-

Ver. is, 19. J

LECTURE LXIX.

301

ence to please others, and to seek their own ease,
profit, and pleasure. The apostle gives likewise 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,' ver.
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. lvi. 11,
called ' greedy 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 evil of the way of
truth '? Who are they that for money set on sale the
forgiveness of sins, and the kingdom of heaven '?
Who are they that under colour of long prayers
devour widows' houses ; that for such and such lands,
or sums of money, or relief to such and such places,
will promise so nianj' prayers for so many days or
years, for you or your friends ? Who are they that to
maintain their triple crown maintain also the wicked
stews ? Who are they that make gain godliness, and
do all that ever they do, in deed and in truth, for the
maintenance of their state, and of their bellies ? It
is easily known who they be, and it is as easily hereby
discerned that they are false teachers, whosoever they
be. Take heed, then, and beware of them : follow
them not, neither walk as they do ; for howsoever
they have God in their mouths, yet sound their hearts,
and trace them in the paths wherein they walk, it 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 measure by their pleasure, profit, and
ease.

But do they alone make their belly their god ? Do
not all they that more seek their own than that which
is Jesus Christ's make then- belly their god ? Or are
there not many carnal gospellers that do so ? How
many are there that intrude themselves into this holy
calling, not with any purpose to work in the Lord his
vineyard, but only to feed upon the portion of the
Levites ? How many are there that withdraw their
shoulders from the burden as much and as often as
they can, and take as little pains in this work as they
can, seeking more their own ease than that which is
Jesus Christ's ? How many are there that, being
bewitched with the love, and troubled with the cai*es,
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 envy than of

good will, rather in hope of preferment for their pains
than of any desire to gain them that hear them unto
Christ, rather in any other respect almost than in an
holy zeal of the glory of our Cod ? 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 forget, or else care not for the •
law of then- God. But take heed and beware of them,
for ye may not walk as they do.

Yea, generally, they make their god their belly, that
either serve their bellies when they should serve their
God, or care more for the feeding of the belly than for
the knowledge of God, or so serve God as he doth
serve their bellies. Look, then, well amongst you,
that none of you be such as are then a-looking to
your profits, or pleasures, or other things of this life,
when ye should be looking unto the service of your
God ; that none of you be such as care more for the
things of this life than for the knowledge of 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 life
than for God, or else only so caring for God3 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 ^well serve for a
sufficient reason to move the Philippians not to follow
the example of these, but to follow him, and such as
walked so as they had him for an ensample. Hence,
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 bane, in all

302

AIRAY ON THE PHILIPPIANS.

[Chap. Ill

sorts of men, both of faith, and of every fruit thereof.
And a just thing it is with God, that they which seek
the praise of men, and not of God, have their praise
with men, but not with God, and that with God their
glory be turned into shame.

Will ye, then, know who by this note may be 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
liveth 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 ? Rev. xviii. 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.

LECTURE LXX.

Whose ylory is to their shame, whim mind earthly things. But our conversation is in heaven, —

Philip. Ill 19, 20.

tM/'HOSE glory is to their shame. This is the
' * fourth thing which the apostle noteth in these
many and inordinate walkers of whom he had told
often, and now told them weeping, that their glory is
to their shame ; whereby the apostle signifieth both
their great vanity in seeking after honour and glory
amongst men, neglecting the true glory of Christ
Jesus, and likewise the end that should come of it,
which is, that it should turn to their confusion and
shame. They sought the praise of men in the vanity
of their hearts, and not of God ; but their glory in the
end should turn to their shame. Which one branch
of the 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
glory and honour that cometh of God alone, they are
inordinate walkers, and we may not walk after them,
for that the glory which such men seek shall be
turned into shame. It is a general rule prescribed

unto all Christians, that in all things they should
always seek the glory of the Lord, by the apostle,
where he saith, 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 agree th 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 bim, 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. 4-6, he protesteth 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

Ver. 19, 20.]

LECTURE LXX.

303

men, neither of you nor of others.' Yea, and our
Saviour hath noted it to he a bitter root of infidelity,
or at least a great 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
he should have said, it is almost impossible; surely it
is a very great stop and hindrance unto a man to come
unto God. And the proof thereof we see in certain
chief rulers of the Jews, of whom it is said, John
xii. 42, 43, that 'they believed in Christ,' which was
true only in a generality, ' but they did not confess
him.' And the reason is added, ' For they loved the
praise of men more than the praise of God.' Thus,
then, we see that generally we should in all things
seek the glory of God, and not vain praise and glory
amongst men. So that the ambitious and vain 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 in 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
seemeth 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 in 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 bo 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 ? Who is
it that is urrayed with purple and scarlet, and gilded
with gold, and precious stones, and pearls, and hath
a cup of gold in her hand fall 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 in 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 by 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 day, 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 affectation 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 were no such ;
but if there be, ye may not be followers of them ; for
the gospel is not delivered unto us that we should
thereby seek our own praise and glory, or that the
people should honour and magnify us which are the
ministers thereof, but to the end that the benefit and
the glory of Christ might be preached and published,
and that the Father might be glorified for his mercy

304

AlllAY ON THE PH1LIPPIANS.

Chap. III.

offered unto us in Christ his Son, whom he hath
given us, and together with him all things also. To
conclude, therefore, this point in one word, we are
all of us that are Christians, 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 he turned into shame.

The last thing which the apostle noteth in these
many and inordinate 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 affections 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 honour 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 their 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 monej',' saith the
apostle, 1 Tim. vi. 10, ' is the root of all evil, which,
while some lusted after, they erred from the faith,
and pierced themselves through with many sorrows.'
That which the apostle speaketh in particular of this
one earthly desire of money, is also true in the general
of all earthly desires. For the minding and desire of
all earthly things is the root of all evil, whereon, when
men set their affections, they en* from the faith, and
pierce themselves through with many sorrows. So
that, as the apostle reasoneth, 1 Cor. iii. 3, 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 error in faith, or
corruption in life, and is it not hence, for that they
mind earthly things ? Judas, that was numbered with
the apostles, and 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 reward 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, their own profit, their
own 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
every bad thing. Those chief rulers of whom we
spake before confessed not Christ ; 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
likewise, 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
their walking is inordinate, whether it be in pastor or
in people. And, therefore, the apostle hath most
carefully everywhere 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 are 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, they whom we
have noted to be the enemies of the cross of Christ,
whose end we have noted to be their damnation, whose
God to be their belly, whose glory to be to their
shame, for this cause, I say, they were such, because
they minded earthly things. Oh, but some will say,
that these whom I noted to be such, are the onlygmen,
many of them, that sequestered themselves from
earthly thiugs, 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
mind earthly things, whatsoever be said, and whatso-
ever show be made to the contrary. 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 may serve to clear the point, and
to be a sufficient caveat unto you that ye do not walk
after their example. And let this be set down for a

Ver. 19, 20. J

LECTURE LXX.

305

general rule, that we may not follow their example
which mind earthly things.

Yet, if our practice be looked into, it will be found
that generally we follow them, and none else. For
whereon else are our minds, our delight, our affections
set, but on the things which are on earth ? The rich
man, what 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- creeping thoughts,
our desires earth- creeping desires, our actions earth-
smelling actions, our ways earth-smelling ways. We
think and care, some of us, how to live, some of us
how to live well. But how is that ? To live at ease,
to swim with pleasures, to have wealth at our wills,
and to leave the rest of our substance for our children.
And hence it is that the voice of unmercifulness
towards the poor, of deceit in buying and selling, of
oppression of our brethren, of slandering one another,
and stealing one from another, is heard in our streets.
Hence it is that there are divisions, and dissensions,
emulations, strife, envying, and the like amongst us.
Hence it is that wisdom crieth without, and uttereth
her voice in the streets, but no man hearkeneth, nor
receive th instruction, even because we mind earthly
things, and set our affections 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 are 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 care
should be in all things to please him that hath chosen
us to be his soldiers. And for this cause, we should
not suffer ourselves to be entangled with the affairs of
this life, so that we should set our affections on the
things which are on the earth. For it is the course
of military discipline, that, having billed themselves
to be soldiers, they mind no more household or other
ordinary affairs, but only their war. Right so should
it be in the course of our Christian warfare, that,
having given our names ~unto Christ to fight under his
banner, we should not henceforth mind earthly things,
but still have ' close girt unto us the whole armour of
God, that we may be able to resist in the evil day,
and having finished all things, stand fast.' The faith-
ful minister of the gospel should not seek his own,
but that which is Jesus Christ's. The faithful Chris-
tian should wean himself from the transitory things of
this life, and at no hand set his affections on them.

Howbeit, let no man so understand me, as if I
thought that we should not meddle with the transitory

things of this life, or have nothing at all to do with
earthly things. For, no doubt, we may meddle with
them, and use them, and make a godly use of them.
The patriarchs and prophets, our blessed Saviour and
his holy apostles, as the Scriptures bear witness, used
them, and made an holy use of them. Nay, not only
we may use them, and make an holy use of them, but
we must count them the good blessings of almighty
God, and we must take care to use them to his glory.
We may not lightly regard them, or recklessly 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 mire ; favour and friendship, that so we
may be the better able to relieve them that are
oppressed ; all things needful and profitable for this
life, that therewith we may do good unto those that
be in need or necessity, and that thereby we may
glorify our Father which is in heaven. So, then, to
take me as if I thought that we may not meddle with,
or use earthly things 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 we used
them not,' namely, so we must use them as that we
be not entangled with them, nor mastered by them.
We must not be ' entangled with the affairs of this
life,' as the apostle speaketh, 2 Tim. ii. 4. And as
the prophet, Ps. lxii. 10, saith of riches, that ' if thej-
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. We 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 many which the apostle
here speaketh of, and whom he would that we should
not follow ; yea, if wo mind earthly things, we 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
affections on the things which are on the earth ; let
us use them, and let us labour to use them to God's
glory, but let us not set our hearts upon them, nor
suffer ourselves to be entangled with them. Let us
give our hearts unto our God, let us set our affections
on things which are above, and let our conversation bo
in heaven, which is the next point to be handled.

306

AIRAY ON THE PHILIPPIANS.

[Chap. III.

LECTUEE LXXI.

But our conversation is in heaven; from whence also ire look for the Saviour, even the Lord Jesus Christ.

Philip. III. 20.

Tp 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
hefore, hut 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, wo 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 tbat which
the wicked have, even the glorification of our vile
bodies by that his powerful working, whereby he is
able to subdue, See.

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,' Ac. 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 affections 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, jj/iw yu% iroXirsvpa., and
whereunto we have right, is in heaven. So that his
meaning is, that they carry and behave themselves,
and so converse here in this life, as citizens of the
heavenly Jerusalem, minding that, and the things
which beseem that. Touching the second point,
namely, their expectation of Christ his second coming
to save them, the apostle maketh Christian profession,
when he saith, 'from whence,' &c; which is as if our
apostle should have said, A reason why our conversa-
tion is in heaven is, because from heaven we certainty
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 Jet 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 he was, that seeing their
conversation to be such and so holy in comparison of
others, they might make their choice of following
them, and have their conversation such as they heard
and 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 (voXinvisSs) as it becometh the gospel of Christ ;'
where the apostle useth the word whence this word
here used is derived : and the exhortation implying a
duty, it is as much in effect 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

LECTURE LXXI.

307

seemeth the profession of the gospel. The like exhor-
tation also the apostle Peter maketh, 1 Pet. i. 15,
where he saith, ' As he which hath called you is holy,
so be ye holy in all manner of conversation, because
it is written, Be ye holy, for I am holy.' Which ex-
hortation likewise implying a duty, it appeareth that
our conversation should be in all holiness, as becometh
the saints of God and citizens of his kingdom. 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 affections 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 we are in mind
and affection, even while we are in the body, to ascend
up into heaven, and even to dwell with him where he
is at the right hand of God. And why should it seem
strange unto any, that even while we live here in the
body, we should have our conversation in the heavens ?
Where should the body live but where the head
liveth ? If, then, Christ, which is our head and our
life, be in heaven, we also, which are the members of
his body, should have our life in heaven, where Christ,
which is our life, is. Again, where should the spouse
love and like to be, but where her well-beloved bride-
groom is ? Her heart and her soul should be so knit
unto him, as that where he is, there should she be
also. Nay, our Saviour himself tells us, 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 sons of men, till our earthly house of this
tabernacle be destroyed, and we be clothed with our
house from heaven ; but ' here we have no abiding
city,' Heb. xiii. 14 ; 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 ma}T be no
more had in remembrance ! How do the lust of the
flesh, the lust of the eyes, and the pride of life, swarm
like grasshoppers upon the face of the earth ! How
manifold are our necessities, infirmities, miseries, dis-
tresses, perils, crosses, troubles, temptations, afflictions,
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.
4, 8, to ' sigh whiles we are in this tabernacle, and to

desire to remove out of the body, and to dwell with
the Lord.' Seeing, then, that here we are but pilgrims
and strangers, and have no abiding city, being that
here is but a vale of misery and a valley of tears, we
are not here to pitch the resting-place of our souls,
but, living here in the body, we are in heart and soul,
in mind and affection, to have our conversation in
heaven. And 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 he have joy, or peace, or comfort
in the Holy Ghost; nay, how should he not be swal-
lowed up of grief, and sorrow, and vexation of the
spirit, if in soul he should not ascend into heaven,
and set his affections on the things which are above ?
For thus it is, that though our outward man be
troubled, yet our inward man is comforted ; though
in body we be afflicted and distressed on every side,
yet in our souls we have peace and joy of the Holy
Ghost, even because our conversation is in heaven,
whence it is that we look not on the things which are
seen, but on the things which are not seen. This
point might be farther enlarged. But by this it doth
appear that the children of God ought in this life to
have their conversation in heaven, walking as citizens
with the saints and of the household of God. Will
ye then see, for your farther use and instruction, what
manner of persons ye ought to be in holy conversation
and godliness, that, living in the body, ye may be said
to walk as citizens of the heavenly Jerusalem, and to
have your conversation in heaven '?

1. If we "will walk in this life as citizens of the
heavenly Jerusalem, and approve ourselves to have
our conversation in heaven, we may not war after the
flesh, or suffer ourselves to be entangled with the
affairs of this life. For these two, to mind earthly
things, and to have the conversation in heaven, are,
as we see in this place, so opposed the one unto the
other, that the one is a plain note of inordinate
walkers, and the other a sure token of our adoption
into the sons of God, to be partakers of the inheritance
among the saints. Whereupon it is that the apostle
plainly protesteth against the one, but cheerfully pro-
fesseth the other. ' Though,' saith he, 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 the
vulgar interpreter puts it into the text, ' no man that
warreth entangleth himself with the affairs of this life,
because he would please him that hath chosen him to
be a soldier,' 2 Tim. ii. 4. And the like is very usual.
But see how cheerfully he professeth in this place that
his conversation is in heaven ; and in another place,
that his ' house is from heaven,' 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 we care, if we will walk as citizens of heaven,
that we walk not after the flesh, nor set our affections

303

AIRAY ON THE PHILIPPIANS.

[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 world, or the things that
are in the world, the love of the Father is not in him.'
We must therefore so use the world as though we used
it not; and in no case we maj' so set our affections on
anything 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
Shechem, Gen. xxxiv. 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
he tempted him. We must then, as he did, still resist
him, and still fight against him with the sword of the
Spirit. So shall we fight with Michael, and Michael
shall fight with us against the dragon, 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 affections
must always be set on the things which are above;
our desires must always run on the things that
belong unto our peace; our thoughts must always
be musing of the 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 yon,
men and brethren, to look unto it whether your con-
versation be such as it ought, and whether it be where

Vek. 20. J

LECTURE LXXI.

:io<>

it ought to be. Look unto the earth, how ye 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 are affected toward
them, and hereby try whether ye can say with the
apostle, ' Our conversation is in heaven.' If thou
hast so used the things of this life, as that thou hast
not too too much loved the world, nor the things that
are 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 affections have been set on the
things which are above, where true joys alone are
to be found : what a comfort may it be unto thy
soul to have such a testimony that thy life and
conversation hath been in heaven ! Oh but here, will
the good soul say, I mean the troubled and afflicted
soul, True, indeed, I might be comforted if I found
it thus with me. But thus it is with me : though I
have not wholly minded earthly things, yet have I
minded them more than I should ; though I have
withstood such temptations as have assaulted me, yet
in great weakness ; though I have delighted in the
law of the Lord, yet have I often turned out of the
way of his commandments ; though I have affected
the things which are above, yet. have mine affections
been too much divided between the things which are
above, and the things which are on earth. Well, let
not thy soul be troubled nor 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 thou some
seeds, some beginnings of these things in thee ? Who
is it that hath sown and begun these things in thee ?
Even that God that hath said, ' I will not fail thee nor
forsake thee,' and therefore will perform that good
work which he hath begun in thee until the day of
Jesus Christ, and will cause those holy seeds to bring
forth their fruit in due season. Yea, comfort thyself
herein, if it be with thee as thou sayest, that thy
conversation hath been in heaven. For art thou
sorry that thou hast more minded earthly things than
thou shouldst ; 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 affections
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 be is
wanting, there an holy desire and affection 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 in 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 affections on the things which
are on earth, and never minding the things which are
above ; then surely thou art a stranger from the life
of God, and the way that thou walkest leadeth unto
hell. Look, therefore, well unto it, and let every man
have that care of his ways, that howsoever he live
here in the body, yet in mind and affection he may
have his conversation in heaven. And to this end,
wean yourselves daily 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 buyeth, as
though he possessed not ; he that useth this world,
as though he used it not : for the fashion of 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 in soul into heaven ; let
your thoughts, and desires, and affections 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 aro
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. We 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

A1RAY ON THE PHILIPPIANS.

[Chap. III.

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, but
we rather love to live here on earth. These are the
things, I say, that make us shrink at death, and loath
to die. Let us, then, hearken unto these words of
exhortation, and let us have our conversation in
heaven. If we shall, then shall death be welcome
unto us, and we shall accept it as the end of our
pilgrimage, and as the way to our abiding city 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 you up unto these
things ; for they that were with her give her this testi-
mony, 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 fighting 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
bod}', ye may dwell for ever with the Lord, and
be received into the full possession of that inheritance
immortal, and undefiled, which is reserved in heaven
for you !

LECTURE LXXII.

]''fom whence also ivelook for the Saviour, even the Lord Jesus Christ, who shall change our vile body, dr. —

Philip. III. 20, 21.

~FJ PiOM ivhcnce. This is the second Christian
-*- profession which the apostle maketh in behalf
of himself, and such others as walked as he did, and
it is of their expectation of Christ his second coming
to save them ; which also yieldeth 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
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 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 apostle saith ' from whence,' he noteth the place
whence Christ his second coming shall be, 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 glory 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 purged from dead worki
to serve the living God ; now they waited and looked
for the promise of his second coming, when he should
come in the clouds, to be glorified in his saints, but
to render vengeance unto them that know not God,
nor obey the gospel of our Lord Jesus Christ. Again,
in that he saith, ' from whence also we look for the
Saviour, even the Lord Jesus Christ,' he noteth the
person of him whose second coming from heaven in
the clouds they waited and looked for, which is the
Lord Jesus Christ the Saviour. The Lord, who is to
be feared, having all sovereign power given unto him
in heaven and in earth. The Lord Jesus, who is to
be feared and loved, having laid down his life for us
to save us from our sins, and to free us froin con-
demnation, the due desert of our sin. The Lord Jesus
( It rist, who is to be feared, loved, and reverenced,
having, as our priest, reconciled us unto God, and as
our prophet instructed us in the will of God. Unto
all which the apostle addeth this, that further he call-
eth him the Saviour, for that then in his second coming
he should not only save them, and free them from sin
and condemnation, which he did at his first coming in
his humility, but should 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 ye 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 sec 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 in behalf of himself,
and such others as walked so as he did, touching the
place whence they waited for the appearing of our Lord
Jesus Christ. They looked for the coming of the Lord
Jesus Christ from heaven, where they had set their affec-
tions, where they had their soul-conversation. Hence,
then, I observe a ground of that point of an article
of our faith, wherein we believe that Christ shall come
from heaven with glory to judge both the quick and
the dead. Whereunto also the Scriptures give witness
often elsewhere ; as where the angels told the apostles,
saying, 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
saith, 1 Thes. iv. 1G, 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 our Saviour himself tells his disciples, Mat.
xxiv. 30, that ' the Son of Man shall come in the
clouds of heaven, with power and great glory.' But
what needeth further proof of this point ? It is a
thing which we all believe and confess, that Christ 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 eveiy man
according to that he hath done, whether it be good or
evil. The uses which we are to make hereof are these.
First, to beware of such false teachers as tell us that
the body of Christ is not only in heaven, but in earth
also, in every kingdom, in every city, in every parish,
in every loaf, in every 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 filleth all places, being
infinite and incomprehensible. But as he is man, so
is he there alone whence he shall appear the second
time unto salvation, for so it is written, Acts iii. 21,
that ' the heavens must contain him until the time
that all things be restored.' And what else is it but
to destroy the nature of a true body, to say that it
may be in divers places at one time '? Let this for
this time suffice us : we look for Christ as he is man
from heaven, therefore as he is man he is in heaven ;
the heaven must contain him till all things be restored,
therefore he is alone in heaven ; he hath a true body,
therefore he cannot be in divers places at once. Be-

ware therefore of such deceivers, that 3"e give no place
unto their error, and trust perfectly that Christ sitteth
at the right hand of the throne of the majesty in
heaven, having no corporal presence elsewhere, and
that from thence ho shall come to render vengeance
unto the wicked, and to be glorified in his saint-.

Secondly, this should teach us to beware of such
mockers as walk after their lusts, and say, ' Where is
the promise of his coming ?' The Holy Ghost hath
said it, that ' he shall come from heaven the second
time with power and great glory.' And hath he said
it, and shall it not come to pass ? ' It is not for us
to know the times and the seasons, which the Father
hath put in his own power,' Acts i. 7. Nay, Christ
himself saith, Mat. xxiv. 36, ' 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 night.' 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. 13, but would be
very secure for other times. It is enough, therefore,
for us to know that he shall come. And this, that we
know that he shall come, but know not the time when,
should exercise our faith and patience, bridle our
curiosity, and contain us in the fear of God, in god-
liness, and in all watchfulness at all times, lest he
come upon us at unawares, and find us without oil in
our lamps, either beating our fellow- servants, or
eating and drinking with the drunken, or running
after noisome lusts and the foolish cares of this life.
' The Lord is not slack concerning his promise, as
some men count slackness, but is patient towards us,
and wTould have all men to come to repentance," 2 Pet.
iii. 9. 'Yet a very little while,' saith the apostle,
Hub. x. 37, ' and he that shall come will come, and
will not tarry.' Beware, therefore, of such mockers
as in scorn and derision say, ' Where is the promise
of his coming '? ' Watch ye, and pray continually,
that ye may be counted worthy to escape all the
things that shall come to pass upon such mockers,
and that ye may stand before the Son of man.

The third use which we are to make hereof, and
whereat our apostle especially aimeth, is, that hence
we should learn to have our conversation in heaven.
For do wre look that the Saviour shall come the
second time from heaven '? Great reason, then, that
we should have our conversation in heaven ; that in
heart, mind, and soul we should ascend thither ; that
our faith, hope, and love should be rooted there ; that
our thoughts, desires, and affections should be settled
there. Had Daniel reason to open his windows to-
wards Jerusalem, Dan. vi. 10, and to pray towards it
three times a day. because of God's promise unto his
people when they should pray toward that temple ?
And is there not far greater reason for us that we

312

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

should always lift up our hearts 'unto the Lord, and
have our soul-conversation in heaven, from whence
we do look for our blessed Saviour ? The children
of light herein may learn a lesson of the children of
this world, and of the children of darkness ; for where
is the merchant's mind, but where his goods are,
and where he hopes for commodity ? Where is the
husbandman's heart, but on his harvest, and where he
looks for the fruit of his labours ? Where are the
affections of the voluptuous or ambitious man set,
but where the things arc which then* soul most de-
sireth ? Where else, then, should the Christian
man's conversation be, but in heaven, from whence
we look for the Saviour, even the Lord Jesus Christ '?
Let us not, then, with Reuben, and Gad, and half the
tribe of Manasseh, desire to tarry on this side Jordan,
without the land of promise, but let us go into the
heavenly Canaan, and 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 our
hearts in heaven ; otherwise we shew plainly that we
have not our treasure in heaven. For, as our Saviour
tells us, Mat. vi. 21, ' where our treasure is, there
will our hearts be also.' There Christ is, thence we look
for the Saviour ; therefore, even while we are at home
in the body, let us have our soul- conversation there in
heaven, where he dwelleth, and whence we look for him.
The second thing which I note is in the person of
the apostle, and others like unto himself. For here
ye see that the apostle, in behalf of himself and such
others as walked so as he did, professeth that they
looked for the Saviour, even the Lord Jesus Christ,
which their expectation plainly argued the fervent
desire and earnest longing which thev had for the
appearing of Christ the second time unto salvation.
Whence I observe the gladsome expectation of the
faithful children of God for the second coming of
Christ, when he shall come in the clouds of heaven,
to judge both the quick and the dead. They look
and wait for it, their souls long after it, 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 are 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 we shall be ; and we
know that when he shall appear we shall be like him,
for we shall see him as he is.' And as our apostle
speaketh, Col. iii. 8, ' When Christ which is our
hie appeareth, 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 in
the beginning, wait with such a fervent desire, that
they sit as it were in a watch-tower, continually be-
holding when Christ shall appear the second time
unto salvation '? How great, then, and gladsome,
may we imagine the expectation of the faithful children
of God to be for the second coming of Christ, when
they shall not only be renewed, as the creature, but
have a full complement of everlasting blessedness 1
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 fruits of the
Spirit, even we do sigh in ourselves, waiting for the
adoption, even the redemption of our 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 our Lord Jesus Christ.
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 thing which should be
commended in us all. ' For the grace of God, which
bringeth salvation unto all men, hath appeared, and
teacheth us that we should deny 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, we, I say, much
more, because the creature only waiteth that it may
not afterwards be subject unto corruption or vanity ;
but the faithful that they may also judge the wicked,.
and reign with him for ever and ever. Neither only
doth this comparison with the expectation of the
creature, 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 flesh,
to destroy sin in the flesh. We read how greatly
the patriarchs, and prophets, and holy saints of God
in the Old Testament desired, and longed for that
Seed of the woman, that Star of Jacob, that Prince of
peace, that righteous Branch, that Emmanuel. Our
blessed Saviour himself testifieth of Abraham, 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, he praised God, and said, ■ Lord,
now lettest thou thy servant depart in peace, accord-

Ver. 20, 2 J.]

LECTURE LXXII.

313

ing to thy word, for mine eyes have seen thy salva-
tion,' &c, Luko ii. 29-31. Was his first coming so
much expected and desired by them then, and shall
we think that his second coming is not much more
desired by the faithful now ? It was joyful, no doubt,
to see him come in the flesh ; but shall it not be
much more joyful to see him come in glory ? It was
joyful to the shepherds, and to the wise men of the
east, to see the babe with Mary his mother, and
Joseph ; but shall it not be much more joyful to see
him attended upon with ten thousands of saints and
angels '? Joyful to have the earnest of our salvation ;
but shall not the inheritance of it be much more
joyful "? Joyful to have the sting of death and the
victory of the grave taken away ; but shall not the
utter exemption from death and corruption be much
more joyful ? Then shall the sheep be gathered into
the fold, never to be in danger of the wolf, or of
wandering ; then shall the corn be gathered into the
barn, never to be shaken with the wind, or mingled
with the chaff again ; then shall there be a perpetual
Sabbath, and no work-day after it ; an everlasting
jubilee, when all bondage shall cease ; then shall all
tears be wiped from all eyes, no more sorrow, nor
crying, nor pain shall be, but peace, and gladness,
and joy, such as eye hath not seen nor ear heard, nor
hath entered into the heart of man. This is the
expectation of the faithful, which maketh them to look
and long for the blessed appearing of our Lord Jesus
Christ. And now see the reason why the faithful
look and long for the appearing of our Lord Jesus
Christ. Now they are pilgrims, 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 be subdued unto them ; now they 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,
the day of their absolute consummation of all blessed-
ness. This is the cause why their minds are ever
running, their thoughts ever musing, their ej'es ever
looking, their souls ever longing after the second
coming of Christ Jesus in gloiy. 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 unsrodlv of the earth, it
is not so with them. They do fear and tremble at
the remembrance of it. If thejr 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
be deferred. And no marvel, for then shall the Lord
come as a swift judge against them in flaming fire,
rendering 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
the wrath of the Lord so fiercely persecute them, that
they shall cry unto the mountains and rocks, Fall on
us, and hide us from the presence of him that sitteth
on the throne, and from the wrath of the Lamb, for
the great day of his wrath is come, and who may
stand ? Then shall they hear that fearful sentence
pronounced against them, ' Depart from me, ye cursed,
into everlasting fire, which is prepared for the devil
and his angels ;' and then shall they be cast into the
lake of fire and brimstone, where they shall be 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 affected towards the appearing of our Lord
Jesus Christ at that day, whether ye look and long for
it, or }Te 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 the 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 effect of j'our 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, may 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. Ye 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 ought. In this weakness the Lord
will perfect his praise, and unto these beginnings he
will give a good issue. Only let my counsel be accept-
able unto you ; turn away your eyes from yourselves,
and cast them upon Christ Jesus. He shall be your
judge that is your Saviour. He hath bid you look up,
and lift up your heads, for your redemption drawvth
near. And he hath said it, John v. 24, that ' he that
believeth in him hath everlasting life, and shall not
come into condemnation, but hath passed from death
unto life.' Wait therefore patiently and cheerfully for
the Lord, 'for the grace of God which bringelh salva-
tion to all,' &c, Titus ii. 13.

31 -4

AIRAY 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 mercy, hath saved
us, by the washing of the new birth, and the renewing
of the Holy Ghost, in heaven ? Is not our Christ,
the mediator of the new testament, that hath 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
bod}- be but where the head is ? Where should the
spouse be but where the bridegroom is ? Not one of
us all but we are stung with fiery serpents, cursed
sins and noisome lusts, which fight against the soul.
If we will be healed and live, we must look up unto
the brazen serpent, lift up for that purpose. In
heaven is our brazen serpent, even the Lord Jesus
Christ. We must, therefore, while we are in the
body, lift up our eyes unto him, and have our soul-
conversation 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 offered himself upon the cross for us, and opened
his Father's will unto us ? Shall our Saviour come
to save us from death and corruption by glory, which
first saved us from sin and condemnation by grace ?
What cause, then, have we to hearken unto the
counsel of James, 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 b}" the report of them that knew him, he
was very studious, and for his time had profited wrell
in the knowledge of such arts as he applied himself

I unto. He was also, as I hear, religiously affected and
godly minded, having in good measure, while he was

! in the body, his conversation in heaven; and in the
time of his sickness willingly submitted himself unto

i 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

I 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 !

LECTUEE LXXIII.

Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the worldng, dc:

—Philip. III. 21.

IT remaineth now that we proceed unto the third
and last branch, where the apostle, in the behalf
of himself and such others as walked as he did, maketh
Christian profession of their certain hope of the glori-
fication of their vile bodies by the powerful working
of Christ Jesus, set down in these words, ' who shall
change,' &e. They had their conversation in heaven,
looking for the Saviour from heaven, even the Lord
Jesus Christ; and from heaven they looked for the
Lord Jesus Christ, knowing that then he should
change their vile bodies, and make them like unto his
glorious body, &c.

The general point, then, here spoken, is the glorifi-
cation of our vile bodies in the day of Christ, by the
power of Christ. The particular circumstances which
here the apostle noteth are these:" 1. Who shall glorify

us, namely, the Lord Jesus Christ, ' who shall change,'
&c. 2. What, he shall glorify in us, namely, our
bodies, whose soul-conversation hath been in heaven.
3. The condition of our bodies, what now they are,
namely, bodies of vileness, baseness, and abjectness;
i.e. vile, base, and abject bodies, subject to corrup-
tion, sin, and all kind of vanity. 4. The time when
he shall glorify our vile bodies, namely, in that day
when he shall come in the clouds of heaven to judge
both the quick and the dead, which I note out of this
that he saith, ' who shall change;' to wit, in that day
when he shall come from whence they look for him.
5. The manner how he shall then glorify our vile
bodies, namely, not by changing the substance of our
bodies in the form, or feature, or lineaments, or
members of them, but by changing our vile bodies ;

Ver. 21.]

LECTURE LXXIII.

315

i. e. our bodies which were created of God holy and
good, but are now defiled with our vileness, by chang-
ing these vile bodies, and fashioning them in quality
like unto his own glorious body, so that of mortal
they become immortal, of corruptible incorruptible, of
natural spiritual, of weak glorious. 6. And, lastly,
the means whereby he shall thus glorify our vile
bodies, namely, by that divine power and effectual
working whereby he raised his own body from the
grave, and whereby he is able to do what he will,
even to subdue all things unto himself. These be
the particular circumstances of this third branch of
the apostle's reason. Which noting of them in this
sort that wo have done, may serve also for the expli-
cation and opening of the meaning of these words.
Let us now, therefore, see what profitable notes we
may gather hence for our farther use and instruction.
The first thing which I note is, who it is that shall
change our vile bodies, that they may be fashioned
like unto his glorious body, which is, the Lord Jesus
Christ. The observation then hence is, that after we
have slept in the dust, Christ Jesus shall raise us
again by his power, and make our vile bodies like to
his glorious body. Ho it is, that, being one God with
the Father from before all beginnings, in the beginning
of time created us, formed us, and made lis, and
breathed into us the breath of life, and made us living
souls. ' All things,' saith John, ' was made by it.'
chap. i. 3, namely by the incarnate Word of God, by
the everlasting Son of the Father, ' and without it was
made nothing that was made.' And the apostle saith,
Col. i. 16, that by the Son of God ' were all things
created which are in heaven and in earth, things
visible and invisible ;' by him, I say, not only as an
instrument, but as an efficient cause ; for, as the
apostle saith, Rom. xi. 86, ' of him, and through him,
and for him are all things.' He likewise it is that
in the fulness of time came into the world, to redeem
them which were under the law, and to save his people
from their sins. ' When the fulness of time was
come,' saith the apostle, Gal. iv. 4, 5, ' God sent forth
his Son, made of a woman, and made under the law,
that he might redeem them which were under the
law.' And again, 1 Tim. i. 15, 'This a true saying,
and by all means worthy to be received, that Jesus
Christ came into the world to save sinners ;' and there-
fore was his name called Jesus, ' because he should
save his people from their sins,' Mat. i. 21. He also
it is that in the end of times shall raise our bodies
out of the dust, and make them like unto his glorious
body. ' For the hour shall come,' saith John, chap.
v. 28, 29, ' in the which all that are in the graves
shall hear his voice ; and they shall come forth that
have done good unto the resurrection of life, but they that
have done evil unto the resurrection of condemnation.'
And in the chapter following, chap. vi. 54, 'Whoso-
ever eatcth my flesh,' saith Christ, ' and drinketh my
blood, hath eternal life, and I will raise him up at the

last day ;' and our apostle in this place, ' from heaven
we look for the Saviour, even the Lord Jesus Christ,
who shall change our vile body,' &c. So that he
that in the beginning of time created us and made us,
and in the fulness of time redeemed and saved us,
shall also in the end of time raise us up out of the
dust of death, and glorify us with himself. Whereof
also he gave us a sure testimony when he raided up
himself from the dead, no more to return unto the
grave ; and therefore the apostle saith, 2 Cor. iv. 14,
' He which hath raised up the Lord Jesus shall raise
us up also by Jesus, and set us with the saints.'

Let this, then, serve to confirm and strengthen us in
the point of our resurrection and glorification. Christ
Jesus hath taken it upon him that he will raise us up
at the last day, and glorify us with himself. Let us,
then, lie down in peace, and commit that to him, and
he shall bring it to pass ; for is the glory and strength
of Israel as a man that he should lie ? Hath he said it,
and shall it not be done ? Let the Sadducees deny the re-
surrection ; let the philosophers and disputers of Athens
mock at Paul when they hear him preach the resur-
rection, Acts xvii. 13; let the profane atheist scoff and
jest at the resurrection of the dead, and their glorifi-
cation with the saints ; yet let us with Martha know
that our brethren and we shall rise at the last day.
He that raised the ruler's daughter from death to life
in the house, Mat. ix. 25 ; he that raised the widow's
son from death unto life, as they were carrying him
out to be buried, Luke vii. 15 ; he that raised up
Lazarus from death'unto life, having lain four days in
the grave, John xi. 44, shall also raise us up, and
shall change our vile body, that it may be fashioned like
unto his glorious body. Let us, therefore, hold fast this
hope'unto the end without wavering, and let us lay this
upon Christ Jesus, who will surely doit, and will not fail.

The second thing which I note is, the time when
Christ shall change our vile bodies, and make them
like unto his glorious body. The time is in that day
when the faithful look that he shall come in the clouds
of heaven to judge both the quick and the dead ;
which I gather from this that he saith, ' who shall
change,' &c, joined with that he had said before,
' from whence also we look,' &e. ; for the meaning is,
that from heaven they look for the second coming of
Christ, who then in his second coming shall change,
&c. The observation, then, hence is, that in the last
day, when Christ shall come in the clouds of heaven
to judge the quick and the dead, then shall he raise
up the bodies of them that have slept in the dust, and
glorify them with his own self ; which point of the
time of our second resurrection and glorification of
our bodies, the Holy Ghost often precisely noteth ; as
where it is said, John v. 28, ' The hour shall come
in the which all that are in the graves shall hear his
voice,' etc. ; and again, chap. vi. 54, where Christ
saith, ' I will raise him up at the last day ;' and
again, where the apostle saith, 1 Cor. xv. 23, ' that

316

AIRAY ON THE PHILIPPIANS.

[Chap. III.

they that are of Christ, at his coming shall rise again ;'
and again where he saith, ver. 51, 52, ' we shall not
all sleep, but we shall all be changed, in a moment,
in the twinkling of an eye, at the last trumpet.' All
which places plainly shew the time of the resurrection,
and of the glorification of our bodies, to be in the last
day, at the second coming of Christ unto judgment.
In the mean time, they shall sleep in the dust, and
make their beds in the grave ; they shall ' say to cor-
ruption, Tbou art my father, and to the worm, Thou
art my mother, and my sister,' Job xvii. 14.

This should teach us patiently, with the faithful
children of God, to wait and look for the second com-
ing of Christ Jesus, yea, even to long and reach after
it, because then these cracked and frail vessels shall
be in better case than now they be. Now they are
vile, and rotten, and naught, but then shall they be
changed, and be made like unto Christ his glorious
body; and then shall they be united to the souls, to
receive that blessed inheritance which God the
Father of old hath prepared, God the Son of late hath
purchased, and God the Holy Ghost doth daily seal
in the hearts of God's children. That is the time for
our full deliverance, our full redemption, when all
things shall be subdued under him ; and till that time,
after tbat death once destroy these bodies, the grave
shall be our bouse, and we shall make our bed in the dark.

The third thing which here I note is, what it is that
Christ in that day shall raise up again, and glorify,
namely, ' our vile body ;' whence my first observation
is, that since sin entered into the world, and death by
sin, such is the condition of our bodies here, that they
be vile, subject to all infirmities, miseries, mortality,
corruption, and all kind of vanity ; the experience
whereof is so common, and so well known unto us all,
that it shall not be needful to prove it unto any of us.
How many aches, infirmities, diseases are we troubled
withal in our bodies ! What wounds, and swellings,
and sores, full of all manner of corruption, are our
bodies subject unto ! What labours, what perils,
what watchings, fastings, cold, nakedness, imprison-
ments, how many kinds of deaths are they subject un-
to ! How soon are they cut down like grass ! How
soon do they wither as the green herb ! How soon
do they return unto the dust whence they first came !
Or what privilege here have the bodies of them that
come of noble houses, of honourable parents, of the
blood royal ? None at all ; but their bodies are as
vile, as here the apostle meaneth, as subject to dis-
eases, as needing all helps for health, as unable to en-
dure labour, heat, cold, hunger, thirst, as unable to
want sleep, rest, food, apparel, as soon cut down by
the hand of death, as soon devoured by the worms, as
soon turned unto the dust, as the bodies of other men.
And therefore our bodies, without exception in the
Holy Scriptures, are called and likened unto grass, the
flower of the field, to earthen vessels, to earthly houses,
to tabernacles, to dust and ashes, &c. ; 1 Pet. i. 24,

' All flesh is as grass, and all the glory of man is as
the flower of grass : the grass withereth, and the
flower falleth away.' Yea, look what Job's body was,
that all our bodies are, if the Lord shall lay his hands
upon them ; yea, this shall be the state of our bodies
to be thus vile, as the apostle speaketh, till they be
changed, and made like unto his glorious body.

This should teach us to pluck down our sails, and
to abate the great daintiness of our bodies whereunto
we are grown. Such silks and velvets, such ruffs
and lawns, such frizzling and painting, such chains,
bracelets, and rings, as now commonly we use, what
else is it, but to clothe and adorn proud rottenness !
Such choice of meats, daintiness of fare, variety of
dishes, as in this heavy time of dearth and famine is
somewhere used, what else is it but to feed the never
satisfied belly ! Nay, are not some grown so nice that
they may not suffer the wind to blow upon them, nor
the sun to shine upon them '? Is it not for some so
hot in summer, and again so cold in winter, that they
can find no time to come to hear even the holy word
of God ? And what else is it that we do thus cherish
but a vile body, subject to all kinds of vanity ! The
beginning whereof, what is it but earth ? The being
whereof, what is it but as from the earth ? The end
whereof, what is it but to the earth ? And yet what
curiosity in clothing, and what daintiness in feeding
this vile body ! An allowance there is, and meet
there should be, that according to each man's degree
there be both costliness in clothing, and daintiness in
feeding. But in each degree there is such excess of
decency, as that it may be thought that no degree
considereth what a vile body it is that they cherish.
How much better were it that wye should consider our-
selves, and that we should moderate ourselves in these
things, each man according to his degree ! Let us,
therefore, whether we eat, or drink, or clothe ourselves,
remember that the bodies which we cherish are but
vile bodies, dust and ashes, even very rottenness, and
subject to all kind of vanity.

My second observation hence is, that Christ in the
last day shall change our bodies, not our souls, and
raise up our bodies, not our souls. For our souls, in
their very deliverance from the contagion of our bodies,
are purged and cleansed from every spot of sin, and im-
mediately translated into heaven, and there abide till
the last judgment. They die not, nor sleep, nor wander
up and down, as some do foolishly imagine, but being
spiritual substances, they live and abide for ever, as
well out of the bod}7, as in the body. Which ap-
peareth, as by the souls of the rich man and Lazarus,
Luke xvi. 23, the one of which had immediately joy
in Abraham's bosom, the other suffered woe and tor-
ments in hell immediately ; so doth it also appear by
that vision of John, Rev. vi. 9, where he saw the
souls under the altar, &c, for there the present state
wherein they are after their departure out of their
bodies until the last judgment is described, namely,.

Ver. 21.]

LECTURE LXXII1.

317

that they are under the altar, i. e. that they remain
continually under the hand of our Lord Jesus, and
that they be in joyful rest under his custody and pro-
tection. Our souls, then, are not changed or raised
up in the last day, but our bodies, even as we make
confession in our creed, when we believe the resurrec-
tion of the body ; for therein we confess that we be-
lieve that in that day, when the Lord shall descend
from heaven with a shout, and with the voice of the
archangel, and with the trumpet of God, he shall raise
again these self-same bodies out of the dust of death,
and unite them unto our souls, that in soul and body
we may live for ever with him in heaven in the per-
fect state of blessedness.

Yea, but doth not the preacher say, Eccles. iii. 19,
that the condition of the children of men, and the
condition of beasts, are even as one condition unto
them ? If, then, there be no resurrection of the
bodies of beasts after this life, how do we say that
there is any resurrection of the bodies of men ? The
meaning of the preacher is, that man is not able by
reason and judgment to put a difference between the
dying of man and beast, as by his eye to judge other-
wise of a man being dead, than of a beast being dead.
But neither he there speaks of man's estate after death,
neither what we know by the word of God touching
the condition of man and of beast. For thence we
know that the spirit of man ascendeth upward when
it leaveth the body, and that the spirit of the beast
descendeth downward to the earth, and that the body
of the beast sleepeth for ever in the dust, but the body
of man shall be raised up at the last day, unto life
everlasting in the heavens. How, then, doth the
apostle say, 1 Cor. xv. 10, that ' flesh and blood can-
not inherit the kingdom of God ' ? There the meaning
of the apostle is, that the natural body, as it is now,
subject to sin and corruption, cannot inherit the king-
of God, until it be glorified, forasmuch as none un-
clean thing entereth into it. This, therefore, is it
that we teach, Christ shall raise up our vile bodies in
the last day, and make them like unto his glorious
body, and so possess us in soul and body of that
kingdom, prepared for us from before all beginnings.
Here, then, is a notable comfort for all God's chil-
dren, that not only our souls after this life ended shall
go unto God that gave them, but our bodies likewise
in the last day shall be raised up again, and be made
like unto Christ his glorious body, that, our souls and
bodies being united together, we may live for ever
with him in his kingdom of glory. For hereupon
thus we may resolve with ourselves : What though
I be afflicted and tormented ; what though my mise-
ries be as many and grievous as Job's were ; what
though I be racked, torn in pieces with wild horses, my
body cast to the birds of the air, to the beasts of the
land, or to the fishes in the sea ? I know that after
this life ended there will follow a joyful resurrection.
Thus Job comforted himself amidst all his extremities,

saying, Job xix. 25-27, ' I know that my Redeemer
liveth, and that he shall stand the last on the earth ;
and though after my skin worms destroy this body, yet
shall I see God in my flesh, whom I myself shall see,
and mine eyes shall behold, and none other for me,
though my reins be consumed within me.' And so
we read that the saints of God mentioned to the
Hebrews comforted themselves, Heb. xi. 35. For
when they were racked and tormented, they would not
be delivered. And why ? Because they ' looked for
a better resurrection.' Whatsoever, therefore, trouble,
affliction, adversity, misery, death, do befall us or oar
friends, let us comfort ourselves in this, that there
shall be an end of all troubles, when all tears shall be
wiped from our eyes, and that there shall be a joyful
resurrection in the last day, and glorification of our
mortal bodies.

My third observation hence is, that the resurrection
of bodies unto glorification is only of them whose
soul-conversation in this life is in heaven. For albeit
in the resurrection, not only the sheep, but the goats,
not only they that have done good, but they that
have done evil, shall rise again with their bodies, yet
the one only unto everlasting joy and glory, the other
unto everlasting woe and misery. So saith John,
chap. v. 29, ' They shall come forth, that have done
good, unto the resurrection of life ; and they that have
done evil, unto the resurrection of condemnation.'
The same also is most plain by that separation of the
sheep from the goats in the last day, where it is said,
Mat. xxv., that the one shall stand at his right hand,
the other at his left ; that the portion of the one shall
be with the saints of God in heaven, the portion of
the other with the devil and his angels in hell ; that
the one shall go into life eternal, the other into ever-
lasting pain.

Whereof we are to make this use, that if we will
have our part in the second resurrection after this life
unto glory, we must also have our part in the first
resurrection in this life unto grace. In this life we
must rise from the death of sin unto the life of God, in
righteousness and true holiness, if in that day we will
rise from the power of the grave unto life everlasting
and blessedness in the heavens. For ' blessed and
holy is he,' yea, only blessed and holy is he, ' that
hath his part in the first resurrection ; for on such
the second death hath no power,' Rev. x. 6. Let us
therefore follow the counsel of Peter, Acts iii. 19, let
us ' amend our lives, and turn unto the Lord, that
our sins may be done away when the time of refresh-
ing shall come from the presence of the Lord.' Let
us in this life grow up in grace, that in that day we
may rise up in glory. Thus much of the third point,
viz., what Christ in that day shall raise and glorify.

The fourth thing which I note is touching the man-
ner, hov: Christ shall in that day glorify our vile bodies,
namely, by changing, not the substance of our bodies,
but by changing our vile bodies, and fashioning them

318

AIRAY ON THE PHILIPPIANS.

[Chap. III.

in quality like unto Christ his glorious hody. Whence
I observe what shall be the glorified bodies of the
saints of God, wherein, at the hearing of his voice,
and the sound of the trumpet, they shall rise in that
day. And this it is : Our corruptible bodies shall be
raised up in incorruption, our mortal bodies shall be
raised up in immortality ; our bodies, which were vile
carcases, shall be raised up in glory ; our bodies,
which wrere weak, shall be raised up in power ; our
bodies, which were natural, needing food, raiment,
rest, sleep, physic, and the like, shall be raised up
spiritual, needing none of these things, but being, as
the angels of God, exempt from all wants and infirmi-
ties of this life. Our bodies in substance, in figure,
in lineaments, and in members, shall be the self- same
that they were in this life, inasmuch as in these there
was no change by the sin of our first parents ; but in
such vile qualities as by sin they were poisoned and
infected with, they shall so be changed as hath been
said. And this is the glorification of our bodies in
that day. He that shall come to be glorified in his
saints shall thus change the vileness of our bodies,
and fashion them like unto his own glorious body.
Of this glorification Daniel speaketh, where he saith,
chap. xii. 3, that ' they that be wise shall shine as
the brightness of the firmament, and they that turn
many unto righteousness shall shine as the stars for
ever and ever.' And a glimpse of it Peter, James,
and John saw when Christ was transfigured in the
mount before them, Mat. xvii. 2. And the apostle
at large, 1 Cor. xv., shews the whole manner of it to
the Corinthians.

First, then, hence we learn that the body of Christ
is not so deified or glorified as that the essential pro-
perties of God are communicated to it, as to be omni-
potent, infinite, present everywhere, &c. For this
being true, that our bodies shall be made like unto
his glorious bodv, then our bodies also should then
be omnipotent, infinite, everywhere, &c, which no
man will say. They err, therefore, that maintain the
body of Christ to be really present everywhere.

Secondly, hence we may learn not to be dismayed
at whatsoever sickness, danger, or death. It may be
that thus our bodies may be turned into the grave,
and that death have there dominion over us for a sea-
son ; but in the last day our bodies shall be taken
out of the power of death, and made like unto Christ
his glorious body.

Thirdly, hence we may receive great comfort, that
we have such a Saviour as will thus change our vile
bodies, and make them like unto his glorious body.
He will be a perfect Saviour, and therefore, as he
receives our souls at their departure out of our bodies,
to keep them safe under his custody and protection,
so will he also in the last day change our vile bodies,
and make them like unto his glorious body, that so
he may be a perfect Saviour, both of our souls and
bodies.

The fifth and last thing which from these words I
note, is touching the means whereb}' Christ in that
day shall glorify our vile bodies. For here is the
doubt which the carnal man makes. He cannot see
nor conceive how the bodies which are turned into
dust and ashes, which have been some torn in pieces
by the beasts of the land, some devoured by the fishes
of the sea, some eaten up by the fowls of the air, how
they, the same in substance, should possibly be raised
up again and glorified. To meet, then, with this, my
observation hence is, that Christ, by that divine power
and effectual working whereb}7 he raised up his own
body from the grave, and whereby he is able to do
what he will, even to subdue all things to himself,
shall raise our bodies in that day, even the self-same
in substance that we laid down, and shall glorify them.
Christ he is the first fruits of them that sleep, and by
his resurrection he hath sanctified all the elect there-
unto ; and as, according to the working of his mighty
power, he raised himself from the dead, "so by the
same working of his mighty power shall he also raise
us up. It may be that this may seem impossible
with men ; but ' the things that are impossible with
men are possible with God,' Luke xviii. 27. And
why should it seem so impossible ? Can the potter
make a new vessel of the same lump of clay, if the
first fashion did dislike him ? And is not God much
more able out of our dust to raise again our dead
bodies ? Can the goldsmith by his art sunder divers
metals one from another, or the alchymist draw one
metal out of another ? And is not God much more
able to distinguish the dust of men's bodies from the
dust of beasts, and the dust of one man's body from
another, and to draw out our bodies from whenceso-
ever they lie ? Was God able in the beginning to
create all things of nothing, and is he not much more
able to make every man's body, at the resurrection, of
his own matter? Again, shall napkins be brought
from Paul's body, and diseases depart from them '.'
Shall the shadow of Peter help the weak and sick ?
Shall Elisha his bones give life to a dead corpse cast
into his grave ? And shall not Christ much more by
his divine power change these vile bodies, and make
them like unto his glorious body ? He that doubteth
of his power shall be drenched up of his mnjesty.
Take this one proof further from our dail}7 experience.
At night we lie down and sleep, and in the morning
we wake and rise up again. Our death, what else is
it but as a sleep, and our resurrection, what else but,
as it were, an awaking again ? And as in the one it
is, so in the other, the mighty power of God shall be
seen, when, by his power, he shall raise us up out of
the sleep of death, and glorify us with himself in the
kingdom of his Father.

This, then, may serve us to meet with all doubts
against this point of the resurrection and glorification
of our mortal and vile bodies. He which is willing
hath also power to do it, and by his power he shall

Chap. IV., Ver. 1,2.]

LECTURE LXXIV,

319

raise us up iu the last day, and shall change our vilo
bodies, that they may be fashioned like unto his glo-
rious body. We are not, therefore, to doubt of it,
lest so we also deny his power ; but rather we are to
comfort ourselves in this, that he who by his power

is able to subdue all things unto himself, will also, by
his power, raise up our bodies in the last day, and
will change our vile bodies, that they may be fashioned
like unto his glorious body.

LA US OMNIS SOLI DEO.

LECTURE LXXIV.

Therefore, my brethren, beloved and longed for, my joy and mycrdivn, so continue in the Lord, ye beloved. I

pray Euodiax, and beseech Syntyche, dr. — Philip. IV. 1, 2.

MANY and notable, and most worthy our continual
meditation, have been the points which we
have heard by occasion of the things contained in the
former chapter, as touching necessary watchfulness
against false teachers, together with certain marks of
such, ver. 2, 19 ; touching the true circumcision of
the Spirit, ver. 3 ; touching the vanity of all confi-
dence and rejoicing in anything without Christ, ver.
4 to 9 ; touching justification by the alone righteous-
ness of Christ Jesus, through faith in his blood, ver.
9 ; touching sanctification, by some sense of the know-
ledge of Christ, and of the virtue of his resurrection
in ourselves, &c, and by an holy acknowledgment
of imperfection, and pursuit after perfection, ver. 10
to 15 ; touching Christian perfection, ver. 15 ; touch-
ing the sole rule of man's life, ver. 16 ; touching an
holy imitation, ver. 17 ; touching evil and ungodly
walkers, ver. 18, 19; touching an holy conversation,
ver. 20 ; touching the expectation of the faithful for
Christ his second coming, ver. 20 ; touching the glorifica-
tion of our vile bodies in the day of Christ by the power
of Christ, ver. 21 ; some of which the apostle pur-
posely disputeth, and others by occasion he toucheth.
For in that chapter ye may remember that the apostle
instructeth the Philippians touching circumcision, and
touching justification, and touching sanctification,
because of the false teachers, which urged the circum-
cision of the flesh, and justification by works, and told
them that they knew Christ well enough. And there-
fore, first, he exhorteth them to beware of such false
teachers ; secondly, he instructeth them in the true
circumcision of the Spirit ; thirdly, he tells them what
he in his own person thought of his own works, and
of all the privileges that he had without Christ ; what
he thought of the righteousness of Christ through
faith, what he thought of his knowledge of Christ, and
how he laboured still after further knowledge of Christ,
and further perfection than as yet he had attained
unto ; fourthly, he exhorteth them to be of the same
mind with him in these things, and all to proceed by
one rule of the word ; fifthly, and lastly, he exhorteth
them to follow him, and such as he is, for that those
other deceivers that were amongst them were both
enemies to the truth, and had earthly minds only ;
but he, and such as walked as he did, had their con-

versation in heaven, from whence they looked for the
Saviour, even the Lord Jesus Christ, who should
change their vile body, &c.

Now, the apostle in this chapter concludeth his
epistle with certain exhortations, wTith signification of
his joy in the Lord for their liberality sent unto him
in prison by their minister Epaphroditus, and with
divers salutations to them, and from himself and them
that were with him. His exhortations are some of
them general, and some of them particular, as we shall
see in the handling of the former part of this chapter.

His first exhortation, in the first verse, ye see, is
general, wherein he exhorteth the Philippians in gene-
ral unto perseverance in the faith of Christ Jesus, and
the practice of an holy life, as they have been taught,
and as hitherto they had done. His second exhorta-
tion, in the second verse, is particular, wherein he
exhorteth two chief women amongst them, as it may
seem, to unity and concord, either betwixt themselves,
or betwixt them and the church at Philippi. In the
first general exhortation I note, first, the manner how
the apostle comes unto his exhortation ; secondly, the
kind and loving terms wherein he speaketh unto the
Philippians before his exhortation ; thirdly, the exhor-
tation itself.

Touching the manner how the apostle comes unto
his exhortation, it is by way of conclusion upon that
which before he had said : ' Therefore, my brethren,'
&c, ' so continue,' &c. And it is as if he had said,
Seeing those of the concision among you, which urge
circumcision, and justification by works, are such evil
workers, as ye have heard ; and seeing our conversa-
tion is in heaven, from whence we look for the Saviour,
even the Lord Jesus Christ, who shall change, &c,
therefore continue ve in the Lord, so as ve have done,
and as I have now taught you to do by example in
mine own person, and suffer not yourselves to be
seduced by them that are enemies to the cross of
Christ, whose end is, &c. Thus the apostle, by way
of conclusion from that which he had said before, in-
ferreth this general exhortation unto perseverance and
continuance in the Lord.

Now, touching the kind and loving terms wherein
he speaks unto the Philippians, ye see he calls them
his brethren, beloved, and longed for, his joy and his

320

AIltAY ON TFIE PHILIPPIANS.

[Chap. IV.

crown. In that lie saith unto thern, ' my brethren,
beloved, and longed for,' he sheweth his own kind
affection towards them ; and in that he addeth, ' my
joy and my crown,' he signifieth their piety, wherein
he was comforted. To have said unto them only,
1 my brethren,' as in the beginning of the third chap-
ter; or only, 'my beloved,' as chap. ii. ver. 12, had
betokened abundantly his affection towards them ;
but in that, as not contented with the one, or both,
he addeth also a third argument of love, he thereby
plainly sheweth what a large room they had in his
heart. He calleth them his brethren in Christ, as
begotten by one Spirit, unto one God, in one faith,
through one gospel of Christ Jesus. He calleth them
his beloved, in the best bond of love, the unity of the
Spirit, through the embracing of the same truth of
Christ Jesus. And for that he saith that he longed for
them, he sheweth it in chap, i., where he saith, that he
' longed after them all from the very heart-root in Christ
Jesus,' Philip, i. 8, which was, no doubt, to strengthen
them, and to bestow upon them some spiritual comfort,
because of those false teachers that troubled them.
How could he more shew a kind and loving affection
towards them ? And as by these he shews his affec-
tion towards them, so by those titles that follow he
shews again, on the other side, their great piety and
godliness. For therefore doth he call them his joy,
because of their fellowship, as himself speaketh, which
they had in the gospel with other churches, chap. i.
5, from the first day that they had received the gospel
unto that present, which was a sufficient matter of his
rejoicing; and therefore doth he call them his crown,
because their constancy and perseverance was now his
glory among other churches, and should be the crown
of his rejoicing in the day of Christ. The speech is
borrowed from them that, for matters well achieved,
in running, wrestling, or the like, receive a crown of
glory. And it argueth their great profit by his labours,
for which he should receive a crown. Thus ye see what
these kind terms import, and in what sense the apostle
giveth them unto the Philippians.

The third thing which I noted was, the exhortation
itself, which is, to continue in the Lord : ' So con-
tinue in the Lord, ye beloved.' The words precisely
are, ' So stand in the Lord ;' but the sense is very truly
given when it is said, ' So continue in the Lord.' For,
to stand in grace, in faith, in the Spirit, in the Lord,
is usually in the New Testament, to continue in grace,
in faith, in the Spirit, in the Lord: 'By Christ,'
saith the apostle. Rom. v. 2, 'we have access through
faith unto this grace wherein we stand,'1 that is, where-
in we continue; ' Stand in the faith,' saith he in
another place, 1 Cor. xvi. 3, that is, continue in the
faith ; ' Let your conversation be,' saith he in the
first chapter of this epistle, Philip, i. 27, ' as it be-
cometh the gospel of Christ, that I may hear of your
matters, that ye stand in one spirit,' that is, that ye
continue in one spirit ; and to the Thessalonians,

1 Thes. iii. 8, ' Now,' saith the apostle, ' are we alive
if 3Te stand in the Lord,' that is, if ye continue in the
Lord. So in this place, ' so stand in the Lord,' that
is, so continue as they that keep their standing, with-
out shrinking, fainting, sliding, or starting aside.
For the speech is borrowed from them that stand upon
their guard or watch, or in their rank wherein they
are set. Now, wherein would he have them to stand
and continue ? Namely, ' in the Lord,' that is, in the
knowledge and in the faith of Christ Jesus, rooted and
built in him, and stablished in the faith. But what
meaneth he by this that he saith, ' So continue in the
Lord '? So, that is, as hitherto ye have done, and
as now ye have been taught by example in mine own
person, renouncing all confidence in the flesh, count-
ing all man's righteousness by any works whatsoever
but loss and dung, and rejoicing only in Christ Jesus ;
so continue and persevere in the Lord, rooted and
built in him, and stablished in the faith ; do this, ye
beloved, in the best bond of love. And let this be
spoken touching the points of this general exhortation,
and the meaning of the words. Now let us gather
hence some notes for our further use.

The first thing which I note is, from the kind and
loving terms wherein the apostle writes to the Philip-
pians. He exhorts them to perseverance in the know-
ledge and faith of Christ Jesus ; but in such a tender
and loving manner, as that therein he bewrays a most
kind and loving affection towards them, saying, ' My
brethren, beloved and longed for,' &c. And so in his
second exhortation, in ver. 2, he ' prayeth Euodias,
and beseecheth Syntyche;' and likewise in his third
exhortation, in ver. 3, he ' beseecheth his faithful
yoke-fellow.' Whence I observe a necessary duty for
the minister of the gospel, which is, to be so tenderly
affected towards his people, as that in all kind and
loving manner he labour to win them unto that which
is good, and to wean them from that which is evil.
His people should not be kept strait in his bowels,
but should have a large room hi his heart, so that,
whether he write or speak unto them, it may appear
that it is out of his love and tender affection towards
them. Thus our apostle professeth, in plain speech,
that he was affected towards the Corinthians, where
he saith, 2 Cor. vi. 11, '0 Corinthians, our mouth is
open unto you, our heart is made large. Ye are not
kept strait in us.' And this affection both our
apostle, and the rest of the apostles, bewray always in
all their epistles, instructing them to whom they wrote,
as in the wholesome word of truth, so in all meekness
of spirit, and mildness of speech, as from a love most
unfeigned and Christian : 'I beseech you,' saith our
apostle to the Romans, chap. xii. 1, ' brethren, by the
mercies of God ;' and in like sort, in all his epistles.
James, chap. i. 19, ' My dear brethren, let every man
be swift to hear, slow to speak, and slow to wrath ; '
Peter, 1 Peter ii. 11, ' Dearly beloved, I beseech you,
as pilgrims and strangers, abstain from fleshly lusts,

Veil I.]

LECTURE LXXIV.

321

-which fight against the soul; John, 1 John ii. 1, 'My
babes, my little children, I write unto you, that ye sin
not ; and Jude, ver. 17, ' Remember the words which
were spoken before of the apostles of our Lord Jesus
Christ.' These were their bowels of love towards
their brethren in Christ ; and in such bowels of love
should the ministers of the gospel, after their example,
deal with their people, exhorting them and admonish-
ing them with all patience and long suffering, and in
all love unto them, leading them forth besides the
waters of comfort, which may spring up in them into
everlasting life.

It may be that here some will say, Oh, we should
like this well, if the ministers of the gospel would do
thus ; but some of them are so sharp, that they seem
to forget that they are ministers of the gospel, at least
they remember not this duty. Why ? Because they
are sharp, and come with a rod. Is it an argument
against the father of the body, that he loves not bis
child, because he sometimes reproves him, and some-
times punisheth him with the rod ? Or is it no
argument against the father of the body, and shall
it be an argument against such fathers as beget you
in Christ Jesus through the gospel ? Again, did not
those holy apostles that came in such a spirit of meek-
ness, as we have heard, come also sometimes with a
rod ? The proofs are so pregnant, that I think none
will doubt of it, as neither of this, that their coming
with a rod was in great love. Again, did not the same
God that came to Elijah only in a soft and still voice,
come unto Korah, Dathan, and Abiram in the earth-
quake, and unto Nadab and Abihu in the fire ? Again,
are there not in our congregations some such as had
need to be wounded, as well as some such as had need
to be healed ? And if we love both, must we not
bring with us both oil and vinegar ? Both sharpness
and meekness, in their due places, are needful, and a
wise discretion in them both is most needful ; and in
both, the wise minister sheweth forth the bowels of
his love. Indeed, the terms of love are different,
when we come with a rod, and when we come in the
spirit of meekness. Will ye, then, that we come unto
you in these terms of love which our apostle here
useth, of ' my brethren, beloved and longed for' ?

Here, then, is also a necessary duty for you, that ye
be our joy and our crown, that so unto the rest we
may, with the apostle, add these also, ' my joy and
my crown.' Ye, by receiving the wholesome word of
truth which is able to save your souls, and by bring-
ing forth the fruits thereof, in a sober, righteous, and
godly life in this present world, should be the matter
of our rejoicing over you in Christ Jesus. So was the
elect lady, unto whom John wrote his second epistle,
as he witnesseth, saying, 2 John 4, ' I rejoiced greatly,
that I found of thy children walking in the truth, as
we have received a commandment of the Father.' So
was Gaius, unto whom John wrote his third epistle,
as he witnesseth, saying, 3 John 3, 4, ' I rejoiced

greatly when the brethren came, and testified of the
truth that is in thee, how thou walkest in the truth.
I have no greater joy than this, to hear that my sons
walk in verity.' So was Philemon unto Paul, as he
witnesseth, saying, Philem. 7, ' We have great joy
and consolation in thy love, because by thee the saints
are comforted.' And so was Timothy unto the same
apostle the rejoicing of his heart, because he continued
in the things which he had learned. So herein should
ye fulfil our joy, that ye sutler the word of the Lord
to dwell in you plenteously, that ye and your children
walk in the truth, as ye have been taught in Christ
Jesus ; that your faith groweth exceedingly, and that
the love of every one of you aboundeth towards another.
And as thus ye should be our joy, so should ye also
be our crown. Ye, by your faith in Christ Jesus, and
by your love 'owards all saints, and by your growing
up in all things into him which is your head, that is
Christ, by the work of our ministry, should be our
glory in all places, and the crown of our rejoicing in
the day of Christ Jesus. So were the Thessalonians
unto this our apostle, as himself witnesseth, saying,
1 Thes. ii. 19, 20, ' What is our hope, our joy, or
crown of rejoicing ? are not you even it in the pre-
sence of our Lord Jesus Christ at his coming ? Yes,
ye are our glory and joy.' And why so ? Even be-
cause of their effectual faith, and diligent love, and
patient hope in the Lord, whereof he spake in the first
chapter. And so were these Philippians also unto
him, as here he witnesseth ; and why ? Even because
he had not run in vain, nor laboured in vain amongst
them. And so ye should so abound in all knowledge
and in all judgment, and be so filled with the fruits of
righteousness, which arc by Jesus Christ unto the glory
and praise of God, as that ye might be the crown of
our rejoicing in the day of Christ, that we have not
run in vain, nor laboured in vain. Otherwise, if, the
more we love you, the less we be loved of you again ;
if, the more we labour amongst you and admonish you,
the more ye harden your hearts and despise us, even
for our work's sake ; if, the more careful we are to
inform your understandings in the truth, the more ye
stop your ears at the voice of our charming, charm we
never so wisely ; if, the more we endeavour to beget
you in the faith, and present you before God blame-
less in that day, ye start aside like a broken bow, and
defile yourselves with every hateful sin ; .to be short,
if we spend our strength in vain amongst you, and for
nothing, then how can we rejoice in you as in our joy
and our crown ? And if not so, then how can we come
unto you in these terms of love, ' my brethren,' ' be-
loved,' ' my little children, dearly beloved' ? If ye be
not joined with us in one faith, and in one hope in
Christ Jesus, how can we speak unto you as unto our
brethren ? If the love of God be not in you indeed,
how can we speak unto you as unto our beloved '? If
ye honour not the Father, nor obey his holy will, how
can we speak unto you as unto little children ? If ye

•822

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

desire not the sincere milk of the word, that ye may
grow thereby, how shall we say that we long for you
when we are absent from you ?

That, therefore, we may always come unto you in
such terms of love as ye desire, and as here our apostle
doth unto the Philippians, let us not run in vain, nor
labour in vain amongst you ; but receive from us with
all gladness the word of salvation, which is able to
save your souls. Be diligent to hear, and careful
afterwards to meditate on the things which ye have
heard, that as good hearers ye may grow up in all
godly knowledge of God's will, and in all holy obe-
dience thereunto, and that ye may say with the prophet,
Ps. cxix. 11, ' 0 Lord, I have hid thy word within my
heart, that I might not sin against thee.' ' Let the
word of Christ dwell in you plenteously in all wisdom,
that ye may abound yet more and more in knowledge
and in all judgment, that ye may discern things that
differ one from another, that ye may be pure,' &c.
Philip, i. 9, 10. Follow after the truth in love, and
in all things grow up into him which is the head, that
is, Christ ; that, as at this day, we greatly rejoice to
see the forward and willing minds of many of you to
come unto the house of God, and to hear those things
that belong unto your peace, so our joy may be ful-
filled daily more and more, and ye may be the crown
of our rejoicing in the presence of our Lord Jesus
Christ at his coming. And if, at any time, we use
sharpness of speech, know this, that it is for their
sakes that obey not the truth, that we may reclaim
them from wandering out of the right way wherein
they should walk. And if the hurts of our people may
be healed only by applying gentle medicines, without
cutting and lancing their sores, only by pouring sup-
pling oil, without pouring vinegar into their wounds,
let no man think that we will use sharpness of speech.
In a word, this is our desire, to present you pure and
blameless in that day, not having spot or wrinkle, or
any such thing. Be ye filled with knowledge and love,
and the fruits of righteousness, that ye may be our
joy and crown, now and in the day of Christ.

The second thing which I note is, the apostle's
exhortation, together with the reason thereof. His
exhortation is, that the Philippians would stand and
continue without shrinking, fainting, sliding, or start-
ing aside, in the knowledge and faith of Christ Jesus,
rooted in him, and stablished in the faith, so as hitherto
they had done, and as now they had been taught by
example in his own person, renouncing all confidence
in the flesh, and in things without Christ, and rejoicing
only in Christ Jesus. The reason of this his exhorta-
tion unto this perseverance, is, because he would not
have them entangled with those evil workers of the
concision, which minded earthly things, and whose
end is damnation : but would have them followers of
him, and such as he is, whose conversation is in
heaven, &c. ' Therefore so continue,' &c.

This exhortation, then, implying a duty for us, hence

1 observe a necessary duty for all God's children,
which is, perseverance and continuance in the faith
and truth of Christ Jesus, so as we have been taught
out of the gospel of Christ Jesus : a duty much, yet
never too much urged, considering how many, after
they have put their hand unto the plough, look back ;
after they have begun in the Spirit, end in the flesh.
' Abide in me,' saith our Saviour, John xv. 4, ' and I
in you.' ' Stand fast in the faith,' saith the apostle,
to the Corinthians, 1 Cor. xvi. 13. And unto Timothy,

2 Tim. hi. 14, ' Continue,' saith he, ' thou in the
things which thou hast learned, and art persuaded
thereof, knowing of whom thou hast learned them.'
And of all the apostles we read, that still they exhorted
all the churches everywhere to continue in the grace
of God, and with full purpose of heart to cleave sted-
fastly unto the Lord, Acts xi. 23, xiii. 43. For what
shall it profit us to have tasted of the good word of
God, and by the hearing of the gospel preached, to
have come to some knowledge of the Lord, and of the
Saviour Jesus Christ, if afterward, with the church
of Ephesus, we forsake our first love, and make not
an end of our salvation with fear and trembling ? ' If
ye continue in my wrord,' saith Christ to the Jews that
believed in him, John viii. 31, 32, ' ye are verily my
disciples, and shall know the truth, and the truth shall
make you free.' But ' as the branch cannot bear'fruit
of itself, except it abide in the vine, no more can we,
except we abide in Christ the Lord,' chap. xv. 4. Nay,
if we continue not in the Lord, and in the faith and
knowledge of our Lord Jesus Christ, it is a plain argu-
ment against us, that whatsoever show we make in the
flesh, yet, indeed, we never walked in the truth. So
the apostle St John plainly argueth, where he saith,
1 John ii. 19, ' They went out from us, but they were
not of us : for if they had been of us, they would have
continued with us. But this cometh to pass, that it
might appear that they are not all of us.' Where ye
see that apostates, and such as fall away from the faith
and from the truth of Christ Jesus, are proved plainly
to be hypocrites, and never indeed to have walked in
the truth, by this argument, because they continued
not in the truth which they had learned and received.
As, therefore, the precept or exhortation both of our
Saviour and of our apostle, requireth this duty of us,
that we continue in the Lord, and in the faith and
knowledge of Jesus Christ, so this also, that it may
appear that we were truly rooted in Christ Jesus, and
that we walked in the truth. And now see whether
the same reason do not urge us unto this duty, whereby
the apostle then urged the Philippians thereunto ; for
are there not now many that would separate us from
Christ Jesus ? Are there not now many evil workers,
that teach us to repose confidence in the merit of our
works, and not to rejoice only in Christ Jesus ? many
that teach justification to be by our own righteousness,
which is of the law, and not by the alone righteous-
ness of Christ Jesus through faith ? many that tench

Ver. ].]

LECTURE LXXIV,

323

perfection of sanctification in this life, otherwise than
we are taught by the gospel of Christ Jesus ? many
that teach us to be otherwise minded touching the
vantage and merit of works, touching the righteous-
ness of Christ through faith, touching the perfection
of sanctification in this life, than was this apostle of
our Lord Jesus Christ ? Yes, many such deceivers
there are, as heretofore we have heard, creeping in
every corner, and leading captive [simple men and
women after their own lusts. And, therefore, the
urging of this duty, even for that cause, is now neces-
sary unto us, that Christians, at this day, continue in
the Lord, and in the faith and knowledge of Jesus
Christ, so as they have been taught out of the writings
of the prophets and apostles, and so as they have done
by the illumination of the Spirit through the ministry
of the word.

A doubt or two will here haply be moved. First,
Whether it be in us to continue in the Lord if we will,
or it be wholly and only from grace, without any power
of our own ? Whereunto I answer, that as ' no man
can come unto Christ, except the Father draw him,'
John vi. 44, making him, if unwilling, willing, by
putting his Holy Spirit into him ; so no man can abide
and continue in him, but only by the grace of the
same Spirit. For ' it is God that worketh in us both
the will and the deed, even of his good pleasure,'
Philip, ii. 13, of his own free grace, that he may be
all in all, and that all the glory of our salvation may
be given unto him alone. Why, then, doth the apostle
exhort us to continue in the Lord, if it be not in our
own power, if we will, being holpen by grace, to con-
tinue in the Lord ? Which is as if it should be said,
If the fruit and increase of the earth be wholly the
blessing of the Lord, then why doth the husbandman
manure and till his ground, and bestow such pains
and travail therein ? Or as if it should be said, If faith
be wholly the gift of God, then why are we so called
upon to come and hear the word preached ? For, as
he giveth corn, and wine, and oil, and all things else
needful for this life, but yet by such means as he hath
ordained thereunto ; and again, as faith is the gift of
God alone, but yet given us by the means of hearing
the word preached, so the Lord, which confirmeth us
unto the end, 1 Cor. i. 8, worketh in us this holy gift of
perseverance and continuing in him, but by such holy
admonitions and exhortations as he will have used to
that purpose ; for admonitions and exhortations are
not therefore used to imply any power in ourselves to
do the things we are exhorted unto, but because they
are the means whereby God worketh his good graces
in us. And they do and may rather put us in mind
of our unableness, than of our ableness to do the
things that we are exhorted ; that seeing we cannot
of ourselves will or do the things whereunto we are ex-
horted, as, to come unto the Lord, to continue in the
Lord, therefore we should fly unto him, and pray unto
him, that he would draw us unto him, that he would

confirm us unto the end, and that he would frame our
wills according to his blessed will, that we may by
him do what his will is. To continue, then, in^the
Lord, is the grace of God's Holy Spirit, and the^ex-
hortation thereunto is very needful, both because it is
the means whereby the Lord will work his grace in us,
and to set us unto the Lord, to beg that of him, which
of ourselves we are no way able to do.

A second doubt also may be moved, whether it'can
be, that such of God's children as are in the Lord,
should not continue in the Lord ? Whereunto I an-
swer, that such of God's children as are graffed in the
true olive, may for some while seem like unto withered
branches ; the graces of God's Spirit may for a time
decay in them, and lie smothered, so that they appear
no more than the fire under the ashes or embers. So
we may see in David, who having committed murder
and adultery, walked on a long time, and was never
touched with any remorse for such his grievous sins,
so that for the time he might seem to be as a withered
branch. So we may see in Peter many eclipses of
the graces of God's Spirit, when he dissuaded Christ
his passion, when he denied Christ his Master, and
that with an oath ; when he fled from his Master,
when he dissembled for fear of them of the circumci-
sion, and drew Barnabas also into the like dissimula-
tion, &c. So we may see in Demas, who for a time
left Paul, and embraced this present world, and yet
afterwards became again a fellow- helper with Paul.
In other holy persons the like may be shewed, in
whom the graces of God have for a time been decayed,
and they been like to withered branches ; but they
cannot finally fall from grace, but ' he that hath begun
a good work in them, will perform it until the day of
Jesus Christ,' Philip, i. 6 ; for hath not he himself
said, John x. 28, 29, ' I give unto them eternal life,
and they shall never perish, neither shall any pluck
them out of my hand. My Father, which gave them
me, is greater than all, and none is able to take them
out of my Father's hand' ? Hath not he prayed for
them whom the Father hath given him, that they may
be one with him, that they may be kept from evil,
that the}7 may be sanctified through the truth '? John
xvii. And doth not John say, 1 John iii. 9, that
' whosoever is born of God sinneth not,' namely, that
sin that is unto death, so that he fall away finally
from God ? Men may have tasted of the good word
of God, and come to some knowledge of the Lord
Jesus Christ, and yet fall away ; but they that have
truly tasted of the powers of the world to come, shall
be even as the mount Sion, which may not be removed,
but standeth fast for ever. Why, then, doth the
apostle exhort us to continue in the Lord, if it be sure
that we shall continue in the Lord '? It is to remove
from us carnal security, and to teach us to depend on
the Lord, by whom we continue in his faith, fear, and
favour.

To conclude this point, therefore, as the apostle

*324<

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

here speaketh unto the Philippians, so say I unto you,
continue in the Lord, even in the faith and knowledge
of Jesus Christ, so as ye have been taught in Christ
Jesus. Let it never be said to you, as it was to the
Galatians, ' Ye did run well, who did let you, that ye

did not obey the truth ?' But as ye have begun to
love and like the truth, so continue to walk in the
truth, that when Christ Jesus shall come in the clouds
of heaven, ye may be the crown of our rejoicing, and
that ye may also appear with him in glory.

LECTURE LXXV.

I pray Euodias, and beseech Syntyche, that they be of one accord in the Lord. Yea, I beseech thee, faithful yoke-
fellow, dc— Philip. IV. 2, 3.

NOW follow certain particular exhortations unto
particular and private persons, touching some
discord fallen out amongst them. In the second verse,
his request is unto Euodias and Syntyche, that they
would be of one accord in the Lord. What Euodias
and Syntyche were, it is not certain, neither are they
mentioned elsewhere in the Scripture. Like it is, by
this place, that they were two women of good note,
and such as had much stood with Paul at his first
planting of the church at Philippi ; but now it seems
they were at odds, whether the one with the other, or
both with the rest of the church, and whether about
matters of faith and religion, or about ordinary mat-
ters of common life, it is not certain. This we see,
the apostle would gladly compose the strife, and there-
fore he exhorteth them to be ' of one accord in the
Lord ;' that is, of one mind and one judgment in the
things of the Lord, betwixt themselves and with the
church. If we understand that they differed in mat-
ters of faith and religion, or if we understand the
words in general, of what dissensions soever, then the
exhortation is, that laying aside all debates and dissen-
sions, they would be of one accord in the Lord, that
is, they would dwell together in such unity as is
pleasing to the Lord. ' I pray Euodias, and beseech
Syntyche,' &c. It followeth : —

Yea, and I beseech thee, &c. In this verse the
apostle's exhortation or request is unto ' his faithful
yoke-fellow,' that he would be a means to compose
the strifes of Euodias and Syntyche, with this reason
implied, because they were women which had laboured
with him when he preached the gospel at Philippi, nor
with him only, but with Clement also, and with divers
others which laboured with him in the same work,
whose names are written in the book of life. What
this faithful yoke-fellow was whom he maketh this
request unto, it is not certain. Much disputation
there is who it should be. Like it is that it was some
special man that preached the gospel purely and sin-
cerely there with him at Philippi. Him he requested
to help those women, namely, Euodias and Syntyche.
How to help them ? Namely, to order their matters,
and to compose their strifes, whatsoever they were.
And why should he do so ? That which the apostle
addeth, seemeth to be added as a reason to move his
faithful yokefellow to help {hem, and to compose their

strifes ; ' for they laboured with him in the gospel,'
that is, when the gospel was first preached by him at
Philippi, they laboured, yea, and even strove, for so
the word signifieth, putting themselves in hazard for the
hearing of the gospel preached, and for the defence of
the gospel ; for in the Acts mention is made of women,
among whom was Lydia, that came together to a place
besides the river, Acts xvi. 13, not daring, as it may
seem, to have their assemblies in the city of Philippi,
and there heard the word at Paul's mouth. These two
women, it may seem, were two of them, of whom the
apostle for that cause saith, that thejr laboured and
strove with him in the gospel, he being willing to
preach, and they desirous to hear, when there was
great danger for both, and they standing much in his
defence when he was much contradicted. Neither doth
he commend them to have laboured with him alone in
the gospel, but with Clement also, and with other his
fellow-labourers, which laboured with him in the work
when the gospel was first preached at Philippi. Who
this Clement was it is not certain, as neither who these
his fellow-labourers were. Silas, it is like by that
place in the Acts, was one. Ministers of the gospel
they were, which joined their labours with Paul, to
the gathering of the church at Philippi, whose names,
though they were not written by him in this epistle,
yet he saith, that they were ' written in the book of
life ;' whereby he meaneth, that their life was as
certainly sealed up with God, as if their names had
been written up in a book to that purpose ; for the
speech is borrowed from the manner of them that bill
the names of them in a book, whom they have chosen
into their service, whom then they know to be theirs,
because they have their names billed in a book. So
God knoweth who are his, as certainly as if their
names were written in a book ; and their life is as
surely sealed with him, as if their names were regis-
tered to that purpose. The sum, then, of the apostle's
reason is this : these women, for their labour with
him and other his fellow-labourers in the gospel,
were worthy that he should do this for them, and
therefore he requests his faithful yoke- fellow that he
would help them, and compose the strifes which were
either betwixt themselves, or betwixt them and the
church there. And let this suffice to be spoken
touching the scope of these particular exhortations,

Ver 2, 3.J

LECTURE LXXV.

32.>

and the meaning of the words in them both. Now
let us see what notes we may gather hence for our
further use.

First, then, in the person of Paul, I note his holy
care, not only to instruct and exhort the whole church
of Philippi in general, but likewise privately such
particular persons as he heard it was needful to in-
struct and exhort. For here we see how, after his
general exhortations unto the Philippians, he conieth
unto particular exhortations to private persons.
Whence I observe a holy duty of a good minister,
which is not only publicly to teach and exhort, and
comfort his whole congregation in the church, but
also privately to labour with particular persons, so as
shall be needful for them : if they need instruction,
to instruct them ; exhortation, to exhort them ; con-
solation, to comfort them ; correction, to reprove
them ; peace-making, to compose their strifes ; and
every way to labour with them as it shall appear to
be needful for them. Examples hereof we have in
all the apostles, of whom it is said, Acts v. 42, that

1 they ceased not to teach and preach Jesus Christ
daily in the temple, and from house to house.' Ye
see likewise not only John's general epistle, but his
private epistles also, one unto a certain lady, and an-
other unto one Gaius ; in either of which, as he
thought it needful, he comforted them, and exhorted
them, and admonished them. And this our apostle,
ye may see how he taught both openly and through-
out every house, Acts xx. 20 ; how he reproved sins
not only in general, but in particular noted the sins
of the incestuous person, 1 Cor. v. 1, of Hymenaaus
and Philetus, 2 Tim. ii. 17, of Dernas, of Alexander
the coppersmith, chap. iv. 10-14, &c. ; how he dealt
with Philemon in particular for Onesimus ; how he
comforted and admonished Timothy and Titus in par-
ticular. And what else meaneth that of the apostle,

2 Tim. iv. 2, where he chargeth to be ' instant in
season and out of season,' but that the minister of
the gospel should at all times, and in all places,
publicly and privately, generally and particularly, take
every occasion to profit God's people, whether it be
by teaching, by improving, by rebuking, by exhorting,
or how else soever it shall seem needful or profitable ?
For if we may but pull one brand out of the fire, if
we may but convert one sinner from going astray
out of his way, if we may but instruct one man
in righteousness unto salvation, even by private and
particular dealing with him, we shall not lose our
reward, but even he shall be our crown of rejoic-
ing in the presence of our Lord Jesus Christ at his
coming.

I wish they would at length remember this duty,
who having their consciences seared with an hot iron,
vouchsafe not either publicly or privately to teach, or
exhort, or admonish the flock of God which de-
pendeth on them. As public with all, so private
dealing with particulars, will be seen to be needful, if

any man do but with half an eye look into the state
of the people everywhere. The ignorance in some,
the wickedness in others, the jars amongst others
in every place, shew plainly how needful it is unto
public teaching to add also particular admonitions and
exhortations. But they that cannot be drawn unto
the one, namely, to teach their people in their assem-
blies, it is hardly to be hoped that they will deal with
men in particular on the way, or at the plough-tail,
or at the anvil, or at the shop-board, how needful
soever it be. This place serveth not much to speak
unto them, and therefore I let them alone.

Secondly, In the person of Paul, I note his godly
care to compose the strifes of these two goodly
women, Euodias and Syntyche. For there being a
jar either between themselves, about some private
matters, or between them and the church about some
matter of religion, both himself exhorteth them to be
of one accord in the Lord, and also he dealeth with
his faithful yoke-fellow to help to order their matters,
and to compose their strifes, commending them as
worthy that he should do this for them. Whence
I observe a very commendable quality, as in the
minister of Christ, so in every good Christian, which
is, both by themselves and by all the means that they
can make, to make up such quarrels as fall out among
their brethren. It is registered unto the everlasting
commendation of Chloe, 1 Cor. i. 11, and her house,
that when great dissensions and contentions broke out
in the church of Corinth, they being very desirous to
have them stayed, and yet not able to stay them, ad-
vertised Paul thereof, that he in his wisdom might
take some course to stay them. And our apostle
gives it for a precept unto Timothy, 2 Tim. ii. 23,
to ' put away foolish and unlearned questions, know-
ing that they engender strife.' Where the meaning
in general is, that he must be so careful to stay all
strife, that he must be careful to take away everything
which may be any occasion of strife. And our Saviour
pronounceth a blessing upon them that make peace
among their brethren, saying, Mat. v. 9, ' Blessed are
the peacemakers : for they shall be called the children
of God. For God being the God of peace, the more
that we have peace amongst ourselves, and the more
that we study and labour to make peace among others,
the more like we are unto God, and the more we shew
ourselves to be the children of God. So that we see
that to make peace and end strifes is very commend-
able, both with God and men.

This, then, first may teach us to beware how we
do sowr strife and dissension betwixt man and man.
For look how commendable a thing it is to make peace
and end strifes ; so intolerable and odious a thing it
is tojblow the bellows of discord amongst brethren and
neighbours ; and as they that make peace do thereby
shew themselves to be the children of God, with whom
dwelleth peace, so those seditious firebrands, that
delight to stir up strife among their brethren, and to

326

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

set men by the ears together, shew plainly that they
are the sons of that wicked one, who cannot abide that
brethren should dwell together in unity. ' These
six things,' saith Solomon, Prov. vi. 16-19, ' doth the
Lord hate ; yea, his soul abhorreth seven : the haughty
eyes, a hying tongue, hands that shed innocent blood,
an heart that imagineth wicked enterprises, feet that
be swift in running to mischief, a false witness that
speaketh lies, and him that raiseth up contentions
among brethren.' All these seven things the Lord
hateth, yea, his soul abhorreth the seventh as plain as
murder. For what is murder if this be not, to rend
in sunder the members of the same body, by sowing
debates and divisions amongst them ; and so by
brawls, and jars, and quarrelling, to kill both the soul
and the body ? ' The beginning of contention,' saith
the same Solomon, Prov. xvii. 14, ' is as one that
openeth the waters ;' so that he that bloweth the bel-
lows of contention, and openeth the way unto strife
amongstneighbours, is as he that, by pulling up a sluice,
letteth in the waters upon a country, and so drowneth
the whole country ; which also sheweth that such
makebates are murderers.

Let them look unto this, which either by privy
whisperings, or open detractions, or any false sugges-
tion whatsoever, either seek to make variance where
there is none, or where they perceive some little dis-
like, there add fire unto heat, and set them as far at
odds as they can. Of what root soever they be that
are such, they are the sons of Belial, and no less than
murderers. And therefore, as Solomon giveth advice
touching the scorner, Prov. xxii. 10, the like do I
touching such a contentious man : ' Cast out the
scorner,' saith he ; cast out the makebate, say I,
' and strife shall go out;' cast out the makebate out
of company, country, commonwealth, city, house where
thou dwellest, so contention and reproach shall cease.
The truth ever will abide the light, and feareth not to
speak with any man in the gate ; but these are com-
monly whisperers, and love rather to speak in the ear
than on the house-top. Suspect them therefore by
their privy whispering, and when once thou knowest
them, for ever afterwards be thou ware of them.

Secondly, This should teach us, not only to study
to live in peace ourselves with all men, but farther,
when others are at odds, to make peace between
them. ' Follow peace with all men,' saith the apostle
to the Hebrews, chap. xii. 14 ; and the apostle to
the Piomans, chap. xii. 18, « If it be possible, as
much as in you is, have peace with all men.' And
surely a most blessed thing it is to see men to be of
one accord in the Lord ; witness the psalmist, where
he saith, Ps. cxxxiii. 1, ' Behold, how good and joy-
ful a thing it is, brethren to dwell together in unity.'
But the servants of God are not only to be peaceable
themselves, but when either there are open jars, or
inclination thereunto, they should labour by all means,
both by themselves and others, to set them at one.

It was a good speech of Abraham unto Lot, Gen.
xiii. 8, when he said unto him, ' Let there be no
strife, I pray thee, between thee and me, neither be-
tween mine herdmen and thine herdmen ; for we be
brethren.' Iu imitation whereof, when strife is, or is
like to be, we are to interpose ourselves, and to say,
Let there be no strife, I pray you, between you ; for
ye are brethren ; ye are neighbours and friends ; ye
have ' one Lord, one faith, one baptism, and one
hope of your vocation ;' be ye therefore one amongst
yourselves. ' Let all bitterness, and anger, and wrath,
crying, and evil speaking be put away from you, with
all maliciousness ; and be ye courteous one towards
another, and tender-hearted, forgiving one another, if
either have a quarrel against other, even as God for
Christ's sake forgave you. Yea, and as Paul said to
the Corinthians for going to law one with another, so
are we to say unto them that any way strive, ' Why
rather suffer ye not wrong ? ' Why rather sustain ye not
harm, than fall at such quarrelling one with another ?
Thus, I say, should we in hatred of strife, and love of
peace, as peacemakers labour to compose strifes, and
to make peace where it is not.

But what commonly say we in such cases ? One
saith, It were very well done to take up their quarrels,
and to make them friends. Another saith, that he
loves not to meddle in other men's matters, and to make
himself some business where haply he shall have little
thanks. Another sports himself at their contentions,
and saith with himself, So, so, there goes the game.
Another haply sheweth his dislike of their jars, and
puts in a word to friend them, and then he thinks he
hath done well. But not many in such cases deal
both by themselves and by others, and labour by all
means to take up their quarrels, that they may be of
one accord in the Lord. Well, if, when we were
enemies unto God, and God was angry with us to de-
stroy us for ever, Christ Jesus, the Son of the ever-
living God, had not come in the similitude of sinful flesh,
to make peace between God and us, what had become
of us ? If God had not sent his Son, and if he had
not come to reconcile us unto God, our portion had
been with the devil and his angels, in the lake that
burnetii with fire and brimstone for ever. Let us,
men and brethren, be followers of Christ, let us follow
Abraham and our apostle. Let us not only labour
to have peace with God, and to be at peace one with
another ; but when we see that any variance is, or
like to be between man and man, let us labour, as
much as we can, to set them at one. Let us hate
strife and debate both in ourselves and in others, and
let us love peace and agreement both in ourselves and
in others. And then surely the God of peace shall be
with us to bless us, and to give us his peace, which
passeth all understanding. And let this be observed
from the person of Paul.

The next thing which I note is in the persons of
Euodias and Syntyche ; wherein, first, I note the reli-

Ver. 2, 3.]

LECTURE LXXV.

327

gious affection of these two virtuous women ; for by
conference of this place with that in the Acts, it may
appear, that when the gospel was first preached at
Philippi, they not only gladly embraced the gospel,
but stood much for the defence of the gospel against
them that persecuted the truth of Christ Jesus, and
often assembled themselves together with other women
without the town, beside the river, to pray and to hear
the word preached. Whereupon it is that the apostle
here saith that they laboured with him in the gospel,
nor with him only, but with Clement also, and with
other his fellow- labourers in the work of the ministry.
Here, then, is a good pattern for all women to look
upon, that they be alike religiously affected as these
women were, and give like testimony thereof as they
did. There is no privilege unto them by their sex
from this ; but as all the rest of God's children, so
they should embrace pure religion from their hearts,
exercise themselves in the law of their God day and
night, and seek the Lord from the ground of their
hearts. Yea, and such hath been the mercy of the
Lord toward this sex, as that women in all ages have
been worthily renowned for many notable graces of
God's Spirit. Sarah's obedience is set forth by Peter
for an example for ever, 1 Peter iii. 6. The govern-
ment and victoiw of Deborah was not inferior to the
government and victory of any of the judges of Israel,
Judges iv. What shall I speak of Esther's religious
depending upon God, when she hazarded herself for
the deliverance of her people ? Esther iv. ; of the
widow's godly depending upon God's providence,
when in the great famine she relieved Elijah with
some of that little which she had, 1 Kings xvii. ; of
Anna's continual abiding in the temple, and serving
God therewith fasting and prayer night and day ?
Luke ii. 37. It seemeth that the first that em-
braced religion in Philippi were women, Acts xvi. 13.
Neither have they only been religiously affected, and
such as feared God, and walked in his ways, but
further, many have mainly stood for the defence of
the gospel, and hazarded their lives. Examples we
have in Priscilla, unto whom the apostle giveth this
testimony, that for his life she laid down her own
neck, Rom. xvi. 4 ; and likewise, in this place, of
Euodias and Syntyche, of whom ye see the apostle
saith, that they strove with him and others in the
gospel, that it might have a freer passage, and that
they might speak the word boldly. Seeing, then, that
these things are written for your learning, judge with
yourselves how religiously ye ought to be affected
towards the truth of Christ Jesus. Let their examples
stir up your holy minds, and let it not seem grievous
unto you, with holy Mary, to sit you down at Jesus' s
foot, and hear him preaching in his ministers. Nay,
let it not grieve you boldly to stand in the defence of
the gospel of Christ Jesus, and if the will of the Lord
be so, to lay down your lives for that truth which ye
have learned and received in Christ Jesus. If ye

should look no further but unto examples of your own
sex, ye might have sufficient incitement hereunto.
As, therefore, at this day ye do, so go forward to
receive with meekness that word which is able to save
your souls. Let the word of Christ dwell in you
plenteously, and let your religious minds be known
unto all men.

Secondly, In the persons of Euodias and Syntyche,
I note a breach and falling out, either betwixt them-
selves or betwixt them and the church ; for in that he
exhorteth them to be of one accord in the Lord, it is
plain that there was a breach and falling out. Whence
I observe, that the children of God, how religiously
affected soever they be, yet so long as they live, are
subject unto their falls, and are subject unto divers
disordered affections, as anger, discord, and the like.
We see how Peter and Barnabas were drawn on unto
shrewd dissimulation for fear of the Jews, Gal. ii. 13.
We see how the love of the world drew on Demas to
forsake Paul for a time, and to embrace it, 2 Tim.
iv. 10. We see how some have been almost seduced
from the way of truth by false teachers, as it is like
these twro women were, if the breach were between
them and the church. Again, we see such a heat and
breach to have fallen out between Paul and Barnabas,
as that the}' parted companies, the one going one way,
and the other another way, Acts xv. 39 ; so that whom
Satan had often sifted and winnowed before, now a
very little matter and small occasion set them at very
great odds. And many such falls and disordered
affections are the children of God subject unto in
this life, as might farther at large be proved. The
reason is, because though they be led by the Spirit,
yet are they not wholly guided by the Spirit, but
sometimes they walk after the flesh, and not after the
Spirit.

Here, then, first, let the children of God learn to
humble themselves, and to walk before the Lord with
fear and trembling. The manifold falls and disordered
affections whereunto they are subject may keep them
in a reverent and son-like awe, that they presume not
above that is meet; for by their falls they may see
what strength there is in themselves to stand, if the
Lord should not sustain and uphold them. As there-
fore the apostle exhorteth, so let all of us ' make an
end of our salvation with fear and trembling ; ' fearing,
but not doubting, because he is faithful which hath
promised; standing in awe, but sinning not, even
standing in awe, lest we do sin and displease the
Lord.

Secondly, hence we may learn not presently sharply
to censure men upon their breaches or upon their
falls, for they are no other things than do befall the
children of God. Rather we are, if they be such as
have made a good profession of the truth, in such
cases to help them, as here our apostle speaks : first,
to labour to raise them if they be fallen, and if they
be at odds, to set them at one, even because of their

;28

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

holy profession, lest the way of truth should be evil
spoken of; for that our apostle makes the reason unto
his faithful yoke -fellow, why he would have him to

help these godly women, and to set them at one, even
because they were such as had striven with him in the
gospel.

LECTUEE LXXYI.

Whose names are written in the book of life. Rejoice in the Lord alway : again I say, Rejoice. — Philip. IV. 3, 4.

TT7E have heard the apostle's particular exhortations,
Y V first unto Euodias and Syntyche, ver. 2 ; secondly,
unto his faithful yoke-fellow, ver. 3 ; unto Euodias and
Syntyche, that they would be of one accord in the Lord ;
unto his faithful yoke-fellow, that he would be a means
to set them at one, because they were such as, for their
labour with him and other his fellow-labourers in the
gospel, were worthy that he should do this for them.
One thing yet remaineth to be noted from the ex-
hortation unto his faithful yoke-fellow, which is the
apostle's affirmation of his fellow-labourers, that their
names were in the book of life ; whereby he meaneth
that their life was as certainly sealed up with God as
if their names had been written in a book to that pur-
pose. For the better understanding of which phrase
and manner of speecb, first, we are to know that in
the Scriptures there is mention made of three books
attributed unto God : one, the book of God's provi-
dence; another, the book of God's judgment; a third,
the book of life. The book of God's providence is his
foreknowledge of all things before ever they were ;
and of this the psalmist speaketh where he saith, Ps.
cxxxix. 16, ' Thine eyes did see me when I was with-
out form ; for in thy book were all things written,
which in continuance were fashioned, when there was
none of them before.' Where by the book of God is
meant his foreknowledge, whereby he knew all things
from everlasting. The book of God's judgment is his
knowledge of all our thoughts, words, and works,
which in the last day shall so clearly be presented
unto us as if they were then read out of a book, and
according to which he shall then judge us. And of
this John speaketb, where he saith, Rev. xx. 12, 'I
saw the dead, both great and small, stand before God :
and the books were opened, and the dead were judged
of those things which were written in the books,
according to their works.' Where, by the books, is
meant that knowledge of all our thoughts, words, and
works, which God in the last judgment shall present
unto every man's conscience, so clearly as if a man
should open a book wherein they were all written,
and distinctly read them out of that book. The third
book, which is called the book of life, even of eternal
life, is the everlasting foreknowledge of God, whereby
he specially and particularly knew from everlasting
who are his, and by a special care preserveth them
unto life as certainly as if their names were registered
in a book to that purpose. And of this the Holy
Ghost maketh often mention in holy Scripture ; as in

Exod. xxxii. 32, where Moses saith unto God, ' If
thou wilt not pardon their sin, I pray thee raze me
out of the book which thou hast written ; ' in the
psalm, where David in great anguish of spirit prayeth
thus against his persecutors, Ps. lxix. 28, ' Let them
be put out of the book of life, neither let them be
written with the righteous ; ' in Isa. iv. 3, where the
prophet saith, that 'he that shall remain in Jerusalem,
shall be called holy, even every one that is written
unto life in Jerusalem ; ' in Ezek. xiii. 9, where it is
called the writing of the house of Israel ; ' in Dan.
xii. 1, where it is said, ' At that time shall thy people
be delivered, every one that shall be found written in
the book ; ' in Luke x. 20, where our Saviour bids
his disciples ' rejoice, because their names are written
in heaven' ; in the Apocalypse, iii. 5, where it is saidr
' He that overcometh, shall be clothed in white array ;
and I will not put out his name out of the book of life ; '
and again, chap. xx. 15, 'Whosoever was not found
written in the book of life was cast into the lake of
fire ; ' and again, where it is said, chap. xxi. 27,
' There shall enter into this city no unclean thing,
neither whosoever worketh abomination or lies, but they
which are written in the Lamb's book of life.' Thus
ye see mention of three books attributed unto God in
the Scriptures, one of providence, another of judgment,,
and a third of life, which here our apostle speaketh of.
Secondly, We are to know that no material book is
properly attributed unto God, as though he did write
anything in a book, but only by a borrowed speech,
borrowed from the manner of them that, for their
better remembrance of things, write them in a book,,
so to imply that God knows all things, and that they
are always had in remembrance before him, as if they
were in a book. And therefore we defined his book
of providence to be his foreknowledge of all things
before ever they were, whereby he knew them as well
from everlasting, as if they had been written in a book
from everlasting. His book of judgment likewise we
defined to be his knowledge of all our thoughts, words,
and works, which in the last judgment he shall pre-
sent unto every man's conscience so clearly as if they
wrere all read out of a book, and according to which
he shall then judge us. And lastly, the book of life
we defined to be the everlasting foreknowledge of
God, whereby he specially and particularly knew who
are his, and by a special and peculiar care preserveth
them unto life as certainly as if their names were
billed in a book, and registered, to be had in renieni-

Vee. 3, 4.]

LECTURE LXXVJ.

329

brance before hiru for ever. So tbat mention of such
books in the Scripture is not made in respect of God,
as if he used, or needed to use, any book to any pur-
pose ; but for us, and for our understanding, that we,
by the manner which we see used amongst men, majr
the better conceive and know that God knew all
things from everlasting, that in the last day all things
shall be naked in his sight, and that he knoweth all
his by head, so that he hath a special care over them.

Those things thus noted, for the better 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 he
saith, that their names were in the book of life ;
whereby he meaneth, that they were of the number
of those whom God had chosen in Christ Jesus unto
everlasting life, so that their life was as surely sealed
up with God as if he had taken their particular names,
and written them in a book to remember them, and
to give unto them that which he had purposed from
everlasting. This being the meaning, it remaineth
now tbat 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 tbat 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 know who are
his, as there it is, then how doth he here say of his
fellow- labourers, that their names were in the book of
life, so plainly setting it down as if he knew it?
Whereunto I answer, that albeit the apostle in the
place unto Timothy only 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 written, which no
man knoweth saving he that receiveth it.' For hereby
it is signified that no person living knoweth who are
renewed in Christ Jesus unto righteousness and true
holiness but God only, and the spirit of man which is
in man. Thus, then, we say, that God alone knoweth
who are his, and whom he hath chosen, absolutely
and of himself; so that no man can absolutely and of
himself say of another that he is the chosen of God,
that his name is in the book of life. Yet may the
Lord, and sometimes doth he, reveal unto his children
that which he alone, absolutely and of himself, 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 election of some, and the reprobation of
others, I cannot affirm. Many are of opinion that
the election of some, and the reprobation of others,
were revealed by God unto him. And so it may be,
that the Lord, who alone, absolutely and by himself,
knew whether the names of those his fellow-labourers
were written in the book of life, revealed by bis Holy
Spirit unto our apostle, that their names were written
in the book of life.

But I rather think that here he thus spoke as he
thought by the rule of charity. For, what saith the
apostle, in another place, of charity ? 1 Cor. xiii. 7,
namely, that ' it believeth all things, and hopeth all
things ;' yea, knd where it seeth certain fruits and
effects of election and salvation, there it is certainly to
be persuaded of election and salvation. Our apcstie
therefore, seeing how faithfully those his fellow-labour-
ers had laboured in the work of the ministry with him,
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 sand
with the other, that the Lord only knoweth who are
his. For that which properly belongeth unto the
Lord, absolutely and by himself to know whose names
are in the book of life, that the apostle assumeth not
to himself; but seeing the fruits of their election in
their lives, he by the rule of charity thus judgeth of
their salvation, that everlasting life was surely sealed
up for them with God.

To come, then, unto my note, the thing which here
I note, is the 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-
nounceth 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 he feeleth only in
himself the testimony of the Spirit witnessing unto his
spirit that he is the son of God, and because only in
himself he knoweth his faith towards God, and his
love towards all saints, not only by the outward fruits
thereof, but 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 ON THE PHILIPPIANS.

[Chap. IV.

election as they shall see in their brethren, according
to the rule of charity, judge that they are the chosen
children of God, and heirs of salvation. So we see
that the apostle, writing to the Romans, Corinthians,
Ephesians, writeth unto them as ' saints by calling,'
' sanctified in Christ Jesus,' ' chosen in him before the
foundation of the world,' and ' predestinated to be
adopted through Jesus Christ unto God.' And why
did he thus judge of them ? Even because of their
communion with the saints in the gospel of Christ,
because of the testification of their faith, and of their
love towards all saints, whereby they 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
the}" 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 Cbrist Jesus, walk in holy obedience towards
God, and love towards their brethren, faithfully labour
in the works of their calling, and denying ungodliness
and worldly lusts, live soberly, and righteously, and
godly in this present world ? Of such we may and
are to persuade ourselves that they are reserved unto
the same inheritance in heaven with us, and of them
we may say, that they are the sons of God, elect in
Christ Jesus our Lord unto eternal salvation, prepared
to be 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. xiv. 15, where he thus saith, ' The foolish will
believe everything.' Bat so charity believeth all
things, and hopeth all things, as tbat 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 Saviour's rule that we
should judge of the tree by the fruit, 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 own minds touching our brethren,
that they are in one covenant of grace with us, that
they are members of the same mystical body of Christ
Jesus with us, that they are heirs of the same 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 tbe 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. 4, 5.]

LECTURE LXXVII.

331

souls, thus shall we give a good testimony unto others,
that we are the sons of God, and thus shall we be knit
together in one mind and in one judgment, that we
may walk together in the house of God as friends.

My next observation hence, is for the comfort of
the minister in particular. The apostle, ye see, upon
the faithful labours of those that had laboured with
him in the preaching of the gospel at Philippi, pro-
nounceth that their names were in the book of life.
Whence I observe this for the comfort of the good
minister of the gospel of Christ Jesus : if he have
faithfully and painfully laboured in the work of the
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 the apostle, 1 Cor. iii. 8,
where he saith, ' Every man shall receive wages
according to his labour.' Verse 14, ' If any man's
work that he hath built upon abide, he shall receive
wages ;' which wages the apostle calleth elsewhere,
2 Tim. iv. 8, 'a crown of righteousness, which the
Lord, the righteous judge, shall give him at that day.'
Yea, but what if he labour all night, and catch nothing?
What if he run in vain, and spend his strength in vain
and for nothing amongst his people ? Yet, Isa.
xlix. 4, 5, ' is his judgment with the Lord, and his
work with his God. Though Israel be not gathered,
yet shall he be glorious in the eyes of the Lord, and
his God shall be his strength.' So that, howsoever
his labour be in vain unto them, yet shall it not be in
vain in the Lord ; though they be not taught, yet
shall not he lose his reward. For, because he hath
been ' faithful,' he shall ' enter into his master's joy,'
Mat xxv. 21. A good comfort, after he have borne
the burden and heat of the day, to receive such a
penny. But what part of this comfort hath he, that
being set in the vineyard to dress it, neither hedgeth,
nor ditcheth, nor gathereth out stones of it, nor
planteth, nor watereth, but standeth all the day idle
in it ? No more than the watchman that giveth no
warning, Ezek. iii. 18 ; no more than he that diggeth
his talent in the earth, Mat. xxv. 30. This comfort
belongeth unto him alone that laboureth.

Now see, then, men and brethren, what this should
teach you. Is it so that the Lord rewardeth him
that faithfully laboureth in the vineyard with 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 ye owe unto him again.
For wherefore doth he send out the labourers unto
you ? Wherefore doth he so reward the labours of
them tbat labour faithfully amongst you, and ad-
monish you ? Wherefore is he so angry with them
that do not labour amongst you ? Is it not for your
sakes, that ye may be prepared an holy people unto
the Lord, that ye may be instructed in righteousness
unto salvation, and that no holy duty may be neglected
towards you ? Consider, then, with yourselves, what
it is that the Lord looketh for from you, grapes or
wild grapes ? It is judgment and righteousness,
mere}'' 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 be amongst you
and abound, then blessed shall ye be of the Lord,
and ye shall eat of the fruit of your ways. But if he
' look for 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 profaneness 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 he re-
quireth of us for such his care over us, and in all
obedience address ourselves unto that duty. His
will is, that we should hearken unto the voice of them
that come in his name, and he hath in nothing so
much delight as when his word is obeyed. His care
over us, in sending his ministers unto us early and
late, shall be 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 the 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 then- names are in the book of life.

LECTURE LXXVII.

Rejoice in the Lord always : and again I say, llejoice. Let your patient mind be known unto ail men. The

Lord is at hand. — Philip. IV. 4, 5.

AVING spoken before of the apostle's exhortation his two particular exhortations, the one unto Euodias

unto the Philippians in general, and likewise of

and Syntyche, the other unto his faithful yoke-fellow ;

332

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

the last day we spent that whole time in speaking of
the apostle's affirmation touching his fellow-lahourers,
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-fellow.

Now, the apostle having made these particular
exhortations unto those godly women Euodias and
Syntyche, and unto his faithful yoke-fellow in their
behalf, he goeth from those particularities, and again
maketh sundry exhortations unto all the Philippians.
The words which I have read unto you, ye see, are
an exhortation unto the Philippians to rejoice in the
Lord; where the thing whereunto he exhorteth, as
ye see, is to rejoice : a thing which the sensual man
can quickly lay hold on, who loves to rejoice, and to
cheer himself in the days of his flesh ; which yet
might now seem 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, Rejoice, by and by when it
is added, in the Lord, will let his hold go. But they
that, by reason of the billows and waves of the trouble-
some sea of this wTorld, cannot brook the speech when
it is said Bejoice, are to lay sure hold-fast upon it when
it is added, Rejoice in the Lord ; which hold-fast once
taken, that they might for ever keep it sure, in the third
place it is added, Rejoice in the Lord always, to note the
constancy that should be in the Christian joy. 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, ' Rejoice in the Lord always : and
again I say, Rejoice in the Lord always.' He repeateth
it, to make the better impression of a thing so need-
ful. So that here we have the apostle's exhortation,
to rejoice; but, in the Lord ; not with a momentary
or flitting joy, but always, both in weal and in woe ;
not unadvisedly delivered, or as a matter of no
moment, but doubled, as seriously delivered, and to
be hearkened unto. And let this suffice for a general
view of the points of this exhortation, and for the
meaning of the words. Now, let us see what notes
arise hence for our own use.

The first thing which I note in this exhortation is,
that the apostle exhorteth the Philippians to ' rejoice
in the Lord, allowing and persuading joy and rejoicing,
but so limiting it, that it be in the Lord ; not only
allowing it as lawful, but persuading it as requisite,
that they should rejoice in the Lord. Whence I
observe what the Christian man's rejoicing is, wherein
he may and 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 health.' 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 siug-
ing voice, with psalms also, and sound of trumpets.'
And with the apostle, 1 Thes. v. 16, 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 speaketh all manner
of evil sayings against us. For what is the world's
rejoicing ? The rich man he rejoiceth in his riches,
and calleth his lands by his own name ; the wise man
he rejoiceth in his wisdom ; the strong man in his
strength ; the ambitious man in his glory and honour ;
the sensual man in his filthy pleasures ; the 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 ; live at ease, eat, drink, and take
thy pastime,' heard it by and by said unto 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. 5, ' 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. 4-6, we lift up our voices
against them that ' lie upon beds of ivory, and stretch
themselves upon their beds, and eat the lambs of the
flock, and the calves out of the stall ; 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

Ver. 4, 5.]

LECTURE LXXVI1.

333

his wisdom, nor the strong man in his strength,
neither the rich man glory in his riches.' And out of
David, Ps. lxii. 10, ' If riches increase, let no man set
his heart upon them.' And thus we wean men from
this worldly rejoicing as much as we can.

What is, then, the rejoicing which we teach ? As
the apostle saith of sorrow, 2 Cor. 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 the 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 we
teach, is not the worldly rejoicing 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. xxxii. 12, ' and rejoice in the Lord.' And
again, Ps. cxlix. 2, ' Let Israel rejoice in him that
made him, and let the children of Sion be joyful in
their king.' ' Let 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. lxi. 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. 47, ' 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 the
godly have always rejoiced in the Lord, as in^the only
rock of their defence, and strong God of their salvation.

And now see, 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
our quarters, and plenteousness in all our houses ?
Have we a blessing in the fruit of our body, in the
fruit of our ground, in the fruit of our cattle, in the
increase of our kine, and in our flocks of sheep ?
Are our wives fruitful as the vine, and our children
like the olive branches round about our tables ?
Have we health, strength, food, raiment, and other
necessaries of this life ? 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 come
nearer unto the causes of Christian rejoicing, Doth
the Spirit witness unto our spirit, that we are the
sons of God ? Is the darkness of our understandings
lightened, the frowardness of our wills corrected, the
corruption of our affections purged ? Do we feel in
ourselves the virtue of Christ his resurrection, by the
death of sin, and the life of God in ourselves ? Are
our souls fully assured of the free forgiveness of our
sins by grace, through the redemption that is in
Christ Jesus '? Dare we go boldly unto the throne
of grace, and cry, Abba, which is, Father? Do we
know that death shall not have dominion over us,
and that hell shall never bo able to prevail against us ?
Behold, then, what cause we have of our rejoicing in
the Lord, for abundance of spiritual blessings in
heavenly things, for our election in Christ Jesus unto
everlasting life before the foundation of the world, for
our creation in time after his own image in 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 by 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 Jesus, for
our sanctification by the Spirit of grace unto some
measure of righteousness and holiness of life, for our
regeneration unto a lively hope in Christ Jesus, and
for the assured confidence which we have of our
glorification after this life with Christ Jesus, who shall
change our vile body, that it may be fashioned like
unto his glorious body, &c. : all graces of God's
Spirit, and for them all such matter of rejoicing in
the Lord, as may make our hearts dance for joy, and
may ravish our souls with gladness.

And as we have all things from the Lord that we
have, whether for the body or for the soul, for this
life present or 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, ' The Lord maketh poor, and
maketh rich :' and he is ' rich unto all them that call
upon him ' faithfully. Want we preferment ? Ps.
lxxv. 6, ' Promotion cometh neither from the east, nor
from the west, nor yet from the south. God is the
judge : he putteth down one, and setteth up another.'
Want we wisdom ? James i. 5, 'If any man lack wis-
dom, let him ask of God, which giveth unto all men
liberally, and reproacheth no man, and it shall be given
him.' Want we patience in troubles '? That is the
wisdom which James specially speaks of in the place
mentioned, wisdom patiently to endure whatsoever
God layeth upon us, which ye see God liberally giveth
to them that lack and ask. Want we comfort in our
souls ? Rom. xv. 5, God is the ' Go J 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 their 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 hest knoweth to be
most meet for them, and good for his glory. ' The
Lord will give grace and glory,' 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 glory. 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 ? Riches, honour,
strength, beauty, and whatsoever else the world most
esteemeth of, what is it else but vanity, and vexation
of the spirit ? Amongst other things most precious
in the life of man, wisdom is more to be sought after
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 our wisdom, what is our
righteousness, what is our holiness, that we should re-
joice in them ? Be it that we have the wisdom of
Solomon ; be it that we be as righteous as Noah,
Daniel, and Job ; be it that we be as holy as David,
the holy prophets and apostles ; yet for all this, if we
will come unto God, we must lay all these aside, and
Christ Jesus he must be our wisdom, and righteous-
ness, and holiness. Whatsoever our wisdom be, it
will not lead us unto God ; whatsoever our righteous-
ness be, it will 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 our righteousness loss and dung, we
must abandon all conceit of holiness, as also we see
our apostle did : who, though he were of the kindred
of Israel, of the tribe of Benjamin, an Hebrew of the
Hebrews, by 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 our
rejoicing, that ' Christ is made of God unto us wisdom,
and righteousness, and sanctification, and redemption,'
as it is written, 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 faith, to be perfect
in love, to be stedfast in hope, are things for which
we should pray always with all manner [of] prayer and
supplication in the spirit. But if we shall rejoice and
repose our confidence in the strength of our faith, in

the perfection of our love, in the stedfastness of our
hope, then we are abolished from Christ, and our re-
joicing is not good. It is Christ Jesus in whom we
must believe, whom we must love, and in whom we
must hope. Our 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 joj'ful.

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 our salvation.
Ye see the exhortations of the Holy Ghost, and the
examples of godly men, and ye see what great cause
we have to rejoice in the Lord, and how little cause
we have to rejoice in anything else. All rejoicing in
the world, what is it in comparison of this rejoicing
in the Lord ? It is as the morning cloud, or as the
morning dew, it vanisheth away : or as it is in the
place of Job, ' It is short, and but a moment.' Nay,
in it only is true joy and sound rejoicing. Other
joys may for a while please the outward sense, but the
joy that quickens the heart, and cheers the soul, is the
joy in the Holy Ghost. Other rejoicing, the more it
is, the worse it is ; but this, the more it is, the better
it is : and the more we do rejoice in the Lord, the
more cause we shall find we have to rejoice in the
Lord. Rejoice, therefore, in the Lord always : and
again I say, Rejoice.

The second thing which I note in the apostle's ex-
hortation is, that he exhorts the Philippians to rejoice
in the Lord, not for a day, or for a season, not b}r fits,
or when he makes his face to shine on them, but to
' rejoice in the Lord always,' as well in adversity as in
prosperity. Whence I observe the constancy which
is in Christian rejoicing, whereby it is known indeed
to be Christian. The constancy of our Christian 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. 16, ' Rejoice
evermore.' And herein is the trial of our joy, whether
it be Christian indeed ; for as it is said of some hearers
of the word, Luke 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 down the early
and the latter rain upon them, but in time of perse-
cution, trouble, and adversity, they hang down their
heads, and murmur against the Lord. It seemeth
that Satan thought that Job would have been such an
one, as appeareth by these words, Job. i. 10, where

Ver. 4, 5.1

LECTURE LXXVII.

335

he saith unto God, ' Doth he fear God for nought ?'
And the same may be said of rejoicing, ver. 11, 'Hast
thou not made an hedge about him, and about his
house, and about all that he hath on every side ?
thou hast blessed the works of his hands, and his sub-
stance is increased in the land. But stretch out now
thy hand, and touch all that he hath, to see if he will
not blaspheme thee to thy face.' But he was deceived
in Job. Yet therein he bewrayed a disease wherewith
many sons of men are much tainted, which are never
known what they arc until the Lord send them some
adversity ; for we see many, that so long as they have
all tilings 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
roughlv, so that things fall not out to their content-
ment, then their countenance is changed, and they
take the matter sore to heart. And if he proceed,
and depriving them of his blessings, afflict them in
bod}- or in goods, then they fall to murmur, and often-
times to blasphemies : which blasphemies, albeit some of
them utter not with their mouths, yet in their 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 appeareth that their joy is not Christian,
because it is not constant, but ebbeth and floweth ac-
cording to the ebb and flood of adversity and prosperity.
What shall we say, 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 woundcth and healeth, that bringeth to the grave
and raiseth up, that maketh poor and maketh rich,
that bringeth low and exalteth.' ' There is no evil
in the city which the Lord hath not done,' Amos iii. G.
No evil ; that is, no cross or affliction, no plague or
punishment, which he sendeth not. And whatsoever
cross or affliction it is, unto his children it is but
either a probation, ' that the trial of their faith, being
much more precious than gold that perisheth, may be
found to their praise, and honour, and glory at the
appearing of Jesus Christ,' such as was Job's afflic-
tion ; or else it is a fatherly correction, 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. xii. 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, sickness, or whatsoever they be, from God ?
Then are they good, and we are to rejoice in them.
For all things fall out for the best for those that love
and fear him. Are they for the trial of our faith ?
' My brethren,' saith James, chap. i. 2, ' count it ex-
ceeding joy when ye fall into divers temptations and
trials,' &c. Are thev to correct and chastise us ?

Heb. xii. 7, ' If we endure chastening, God oft'ereth
himself unto us as unto sons, for whom he loveth he
chasteneth.' Oh but sometimes he shutteth us even
up in despair and infidelity; how shall we then rejoice
in the Lord ? I demand then, Dost thou know it,
and 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 hut
as a grain of mustard seed '? what if being, as it were,
covered under the ashes, they seem not to be ? Christ
Jesus is most plentiful to help them that are most
weak, and he is all-sufficient to supply all wants. If
any seed of God be there, in thy weakness he will p r-
fect his praise. Yea, but in that our Saviour pro-
nounceth a blessing upon them that mourn. Mat. v. 4,
it appeareth that we are not always to rejoice. Not|so
neither, for even then when we sigh and mourn for the
affliction we have in the world, we ai*e to rejoice in the
Lord, and to be of good comfort in Christ Jesus, be-
cause he hath overcome the world ; even then, when
we mourn through a sense of God's judgments, we
are to rejoice in his tender mercies, that he deals not
with us after our deserving* ; even then, when we
mourn in the body because of affliction, we are to re-
joice in our souls because of our strong consolation in
Christ Jesus, and because our light affliction in the
body causeth unto us a far most excellent and an
eternal weight of glory. And therefore our Saviour
in the same place, where he saith, 'Blessed are they
that mourn,' exhorteth also to ' rejoice and be glad ' in
persecution, for that ' great is our reward in heaven.'
Let this, then, teach us to take heed how we mur-
mur against the Lord, for poverty, sickness, or any
cross whatever. They are from the Lord, whats* i
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 our ways. And if we do not
now rejoice in the Lord, when he seemeth thus to hide
his face from us, certainly whatsoever show we made
before of rejoicing in the Lord, we played but the
hypocrites. Howsoever therefore, looking unto our-
selves, unto our sins, unto our infirmities, unto our
afflictions, unto the world, we may sigh and mourn,
yet let us rejoice in the Lord. We are not bid to re-
joice in ourselves ; nay, in ourselves we shall be sure
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 remem-
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 suffer the rod of the ungodly to rest on the lot of

336

AIRAY 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 in him ;
that he was tempted, that he might be able to succour
them which are tempted. What 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.

LECTUEE LXXVIII.

Again, I say, Rejoice. Let your patient mind be known to nil men. The Lord is at hand. — Philip. IV. 4, o.

THESE words are (as we heard the last day) an
exhortation unto the Philippians to rejoice, not
as the world doth, but to ' rejoice in the Lord ; ' not
with a momentary 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
humility 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,
&c., thereby to teach them humility, John xiii. And
wherefore doth he 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 unto
humility and meekness ? How often likewise doth

the Holy Ghost exhort to the putting off of the old
man, and the putting on of the new man ! No part
of Scripture throughout the whole Bible, wherein the
Holy Ghost doth not speak much, though not haply
in these words, yet to this purpose. And wherefore
else is it, but to imply both how needful a matter it is to
be persuaded, and how hard a matter it is to persuade
i 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-
1 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 seeth
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 lion 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 are mocked and jested at, and had in derision of
all them that are about us ; when we are afflicted,

Ver. 4, 5.]

LECTURE LXXVIII.

337

tormented, and made the world's wonder ; when 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 protesteth ; and when the
apostles were persecuted, beaten, and cast in prison,
they rejoiced, because of their strong consolation in
Christ Jesus. And so it is with all the faithful 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 bonds and imprison-
ment ; when we feel the smart of loss, or hurt in
body, goods, or name ; when the beast of Spain, and
with him that false prophet of Rome, thunder out
threatenings, and imagine all kind of mischief against
us ; when the pains of death take hold of us, and
multitude of sorrows beset us round about, why is it
that our hearts do fail within us ? How is it that we
fall from our former love, and that fear cometh upon
us as upon a woman in her 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 affright and utterly overcome
of them. If any one of Job's afflictions lie upon us, we
break out into all the impatiencies that he did, but
we cannot lay hold of any such comforts as he did.
If death seize upon son or daughter, or any dear unto
us, we break out into like outcries with David, 2 Sam.
xviii. 33, saying, ' Absalom my son, my son Absalom !
would God I had died for thee, 0 Absalom my son, my
son ! ' but though Joab would, yet can he not comfort
us as he did David. If Haman 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 his 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
because 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 us, and because
through the want thereof it is that we fall and are
utterly overcome, whensoever storms arise and troubles
assault us.

And as thus it may appear how needful a thing it
is that we rejoice in the Lord always, so it may easily
also be seen how hardly we are persuaded to rejoice
in the Lord always. Every man complaineth where
his shoe 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 munnur 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 afflictions and their sorrows do not sometimes
sink them so far, that their soul even almost refuseth
comfort in the Lord ; very few like unto Job, that
mirror of patience, who when they hear of the loss
of all their goods, and of their servants, and of the
death of their children, can be content to frame 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. 3, 4, &c, ' Let the
day perish wherein I was born, and the night wherein
it was said, There is a man-child conceived,' Ac.
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 be touched with sorrow and heaviness
for the crosses of this life ; for no doubt they may ;

338

A1RAY ON THE PHILIPPIANS.

[Chap. IV.

but to shew that sometimes they are so cast clown
with heaviness, that it is a hard matter to rear them
up again. For as Job's friends disputed against him,
so they against themselves, that they are punished of
God for their sins and iniquities, and that therefore
now he hath shut up bis 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
are 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, line unto line, here a little and there a
little.' Even as young scholars are dealt withal, so
dealeth he with us, he goeth over and over the same
lesson with us, and gladly he 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 run after him ; he must send his
holy prophets and ministers unto us early and late,
and all little enough to stir up our dull minds.

Thirdly, This may teach us to hold fast that rejoicing
which we have in Christ Jesus. For is it so, that the
holy apostle doth so often exhort us to rejoice in the
Lord always ; is it so, that it is so needful for us to
rejoice in the Lord always, that only, by our rejoicing
in him, we stand fast against whatsoever troubles and
sorrows, and without it, we are quite affright and
utterly overcome of them ; is it so, that we are so
hardly drawn to rejoice in the Lord always ? How
are we, then, to hold fast that rejoicing which we have
in Christ Jesus, even so fast, that nothing take it from
us ? Let us therefore rejoice, but let us rejoice in the
Lord, and let us rejoice in him always, that so no man,
nay, that nothing take from us our rejoicing in him.
1 A joyful heart maketh a cheerful countenance,' and
if the heart be joyful in the Lord, it cheers the heart
and quickens the soul, howsoever the countenance be
appalled. Other joys, in riches, in honours, in friends,
in the vanities of this life, and in the pleasures of sin,
haply have their moment of time and their appearance
of good ; but their time is but only a moment, and
their good but only an appearance and outward 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 suffer, 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 sufferings
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 in this holy supper. For
when this is sealed unto our souls in this holy supper,
that Christ died for us, that by his blood we receive
remission of our sins, that we are incorporated into
his mystical body, and made one with him and he with
us, that he hath obtained eternal redemption for us,
and that in Christ are treasured up for us all the
benefits of our salvation, even as surely as we are sure
of the bread and wine which we receive into our bodies
at this supper, what sorrows for any crosses should
so far sink us, but that we should recover ourselves
by our rejoicing which we have in Christ Jesus ? For
though hell itself should open her mouth upon us,
though sorrow itself should seek to swallow us up
quick, yet still here is matter enough wherein to
rejoice. Rejoice, therefore, in the Lord alway; again
I say, Rejoice. Thus much of this exhortation. It
followeth : —

Let your j)atient 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 fn peace and unity with them. For so
the word here used signifieth, namely, a moderation
of that by equity which in rigour might be exacted.
The word is sometimes translated as if we should read
thus in this place, ' Let your courteous mind,' &c,
as in the Acts, Acts xxiv. 4, where Paul saith unto
Felix, ' I pray thee that thou wouldst hear us of thy
courtesy a few words.' And in the first epistlejof
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

Ver. 4, 5'.]

LECTURE LXXVIII.

339

thus read, * Let your soft mind,' &&, as in the epistle
to Titus, Tit. iii. 2, where he willeth Titus to put his
people in mind ' that they be no fighters, but soft,
shewing all meekness to all men.' But it comes all
to one whether we read, Let your ' patient,' or your
'courteous,' or your 'gentle,' or your ' soft' mind be
known unto all men. The thing which he exhorteth
them unto, is such a mildness of their behaviour, and
moderation of their affections among their neighbours
and brethren, as that, for 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 be known, and
that to all men ; not for matter of ostentation and
vain-glon7 amongst men, but that, holding out this
light to all men in their lives, they may be won unto
the faith of Christ, and the name of God may be glo-
rified. And because the Philippians might haply thus
object and say, Yea, indeed, must we put up injuries,
must we not stand upon our right, but sometimes
yield of our right? Then shall we make a hand
indeed, and quickly be the meanest among men, and
be trampled under feet, as the clay in the streets.
Therefore the apostle addeth, ' The Lord is at hand;'
as if he should have said, Though they do abuse your
patient mildness, and gentle moderation of j'our 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 avenge you of your wrongs, and to repay
you with glory. So that here we have an exhortation
and a reason. The exhortation is, to bring them to
a gentle moderation of their affections towards their
brethren in matters of ordinary life. The reason is,
to prevent an objection. Now, then, that we see the
meaning of the words, and the special points, together
with the purpose of the apostle therein, let us further
see what we may observe hence for our own use.

The first thing which I note in the exhortation is,
that the apostle exhorteth the Philippians to a gentle
moderation of their affections towards their brethren
in matters of ordinary life, so that, for the keeping of
unity, sometimes they yield of their right. Whence
I observe a necessary rule for all Christians, to be
kept for ever in all their dealings with their neighbours,
which is, in matters of ordinary life, to use such
moderation of their affections, as that, for 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 the wrong.
A notable pattern of the practice of this rule we have
in Abraham, who, in the strife that was between his
herdmen 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 herdmen and thine herdmen ; for we be
brethren. Is not the whole land 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, Mat. xviii. 24,
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 be 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 wre 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 matters 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 here to yield a whit,
is to quench that zeal which ought to be in us towards
the glory of our God. Bat 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 owred him an
hundred pence, he laid hands on him, and took him
by the throat, saying, Mat. 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 we think
that we have right on our side, we stand upon it; and
what ? who is he ? shall we yield of our right ? so we
may be counted fools indeed. Shall we sit down with
the loss ? Nay, we will have it, if he have it out of
his belly. Shall we put up such a wrong? Nay,
then, let them abuse me at their pleasures. We are
as good as they, we are their betters every way ; or
though we be meaner than they, yet shall they not
think to have us under their girdles. We may not,
we cannot, we will not suffer these and these things.
This is our practice, quite contrary to the rule before
mentioned, and to those good patterns before pro-
posed. We make a jest of that of our Saviour, where

340

AIRAY OX THE PHILIPPIANS.

[Chap. IV

he 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, he shall have two for
it, or at least he shall have as good as he brings ; so
far are we from that mind, to sustain any loss, or to
put up any wrong. And hereupon it is that we are
so unpeaceable one with another, and so uncharitable
one towards another. Hereupon it is that there are
such 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 are 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 oflend 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.

LECTURE LXXIX.
Let your patient mind be known 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 signifieth, namely, a
moderation of that by equity which in rigour might
be exacted. Now, this their mildness and moderation
among their brethren the. apostle would have so con-
spicuous and evident, as that it might be known, and
that to all men; not for matter of ostentation 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,' Sec. That which followcth, ' 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 wTongs, and to repay you with
glory in the kingdom of glory.

The first thing which I noted in the exhortation was,
that the apostle exhorteth the Philippians to a gentle
moderation of their affections towards their brethren
in matters of ordinary life, so that for the keeping of
unity sometimes they yield of their right. Whence I
observed a necessary rule for all Christians, to be kept
for ever in all their dealings with their neighbours,
which is, in matters of ordinary life to use such mo-
deration of their affections, 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. Twa
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.,
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 dealing 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 we stand upon it, and
thus we say with ourselves, Shall we yield of our
right ? so we may be begged* for fools indeed. Shall
we sit down with the loss ? Nay, we will have it if
he have it out of his belly. Shall we put up such a
wrong ? Nay, then let them abuse us at their 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'?— Ed.

Ver. 5.]

LECTURE LXXIX.

341

we may not, we cannot, we will not suffer these and
these things. And hereupon, to go now forward in
the point, hereupon, I say, it is that we are so un-
peaceable one with another, and so uncharitable one
towards another; hereupon it is that there are such
heart-burnings, grudgings, jars, debates, contentions,
and divisions amongst us ; we cannot be gentle, and
courteous, and kind one unto another; we cannot
yield one unto another, or bear one with another; we
cannot put up any loss or wrong one at another's
hands. The superior he disdains to yield in 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 mur-
murings, reasonings, heart-burnings, and unseemly
speaking and dealing one against another. This is
utterly a fault amongst us. Will we then mend that
which is amiss, and put in practice the rule that hath
been given us, using in matters of ordinary life such
moderation of our affections amongst our neighbours
and brethren as that for unity's sake we will pass by
many faults and offences, 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 our 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
Eliab. When David, being sent of his father uuto his
brethren to the battle, had shewed his mislike that
none would undertake to fight with Goliath, Eliab was
very angry with David, and said, 1 Sam. xvii. 28,
4 "Why earnest 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 sharp 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 five with them in that Christian sort we
should. This is that which behoveth 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 are said or done
which might be well meant and well taken, they be
worse taken than they are meant, and rather the
worst than tin 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 breach 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 our
apostle here requireth, we must not interpret such
things as are said or done unto the worst, but when
they may have a good meaning, we must make the
best of them ; for so indeed do we shew ourselves to
have a good moderation in ourselves, if when things in
themselves are either doubtful or not altogether the
best, yet we make the best of them, and rather so con-
strue them as they ought to be meant than as they
might be taken.

A. third rule which we must observe is this, such
faults as are secret, or committed by infirmity, we
must not divulgate and publish, but rather hide and
cover them. It is the saying of our blessed Saviour,
Mat. 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 Ashkelon '? ' In
many things we sin all,' James iii. 2 ; and he is best
that offends the least. But who can brook him that
whatsoever fault he hears in the house, by and by
tells it on the 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 love, 1 Peter
iv. 8, that it 'covereth the multitude of sins,' so it is
true in this moderation aud patience whereof we
speak, that it hears with and pardoneth many faults
and offences of one man towards another, and like-
wise concealeth 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 neighbour are such as that they may
justly offend us, behoveful it is that we go unto him,
and tell him his fault between him and us alone ; and
if thus he 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 offence, ' go and tell
him his fault between thee and him alone : if he hear
thee, thou hast won thy brother ;' and, as James
speaketh, chap. v. 20, ' hast saved a soul from death ;'
and he repenting, thou art to forgive him, as Christ
in another place warneth, 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 confirmed.' 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
offence, we deal as mildly and quietly with our neigh-
bour as may be : first, privately conferring of things
between ourselves, and then taking unto us one or
two of our neighbours and friends which may hear,
and help to order things that are out of order. And
if we will approve ourselves to have that 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 our 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 bear us out
unto, what proof hereby shall we make of our 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 equhVv
of the law he may not ? And so it fareth with us ; if
in matters of this or that quality betwixt us and our
neighbours, we shall always do that which in extremity
of right it seemeth that we may, and not moderate
right by equity, who shall commend our moderation ?
If we have the loss, we must sometimes sustain it ;
if we have the wrong, we must sometimes put it up,
and for peace and unity's sake we must remit and
yield of our right, :f we will have our 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 courteous, 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 hurnour 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 neighbour you hear or know, but
such faults as either are not commonly known 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 friends, 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

Ver. 5.]

LECTURE LXXIX.

343

worthily celebrate those holy mysteries of Christ his
blessed death and passion, or thankfully celebrate this
day in remembrance of his resurrection ? To celebrate
these holy mysteries worthily, is not to come hither
as to an ordinary table, and here to eat and drink ;
but to come hither prepared with all holy reverence,
having examined ourselves before as touching our
faith in Christ Jesus, whether by faith in Christ Jesus
we feel a full assurance in our souls of the forgiveness
of our sins, and of all other benefits of Christ his death
and passion, which in this supper we desire for our
further assurance to be sealed unto us ; and touching
our repentance, whether we be truly grieved in our
souls for our sins against our God, and fully purpose
hereafter to conform ourselves unto the will of God
set down in his word ; as touching, I say, our faith
and repentance, so touching our love, whether we
love one another, so that, as members of the same
body, we bear one with another, and help one another.
For as faith and repentance towards God, so this
love also towards our neighbour is so necessarily
requisite, that otherwise we do not worthily celebrate
these holy mysteries. And, therefore, if we will be
worthy partakers of this holy supper, as here ' we that
are many do all eat one bread, and drink of one cup,'
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 that 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 towards 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 second 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 offered, might
have trial of their moderation and mildness, and that
thereby religion among all men might be increased;
and the name of God, in whom they believed, glorified.
Whence I observe the extent of the moderation and
mildness that ought to be in us, how far the practice
thereof is to reach, that they may have trial and 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 saith 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 affections, 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 believe. For if they shall
see untowardliness and unkindness in one of us towards
another, quickly do they speak evil of the name of
God, and of the doctrine which we teach. And 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 us towards another, we cannot better
draw men unto the glory of our God, and to a good

344

AIRAY ON THE PHILIPP1ANS.

[Chap. IV.

opinion of our religion, and of the truth which we
profess. And in this respect it is that our blessed
Saviour thus exhorteth all men, saying, Mat. v. 16,
1 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,
1 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.' 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.
Our 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, be 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 patient mind
be known unto all men.' Unto all men? say we ; this
is an hard saying. Unto such as use us kindly and
courteously, great reason that our 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
mnck 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
suffer 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
the practice of every Christian virtue, namely, the
glory of God, and the propagation of his truth. For
as our Saviour saith of alms, prayer, fasting, and the
like, Mat. vi., that if they 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 liking of the same truth with us, shall say of us,
Surely God is in you indeed, surely this is the way of
truth wherein ye do walk.

Let us therefore hearken unto the exhortation of
our apostle, and as he exhorteth, let our 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 us not, after the fancy of our own reason,
abridge that which the Holy Ghost enlargeth, but let
our moderation be known to all, without exception of
any. And let us, in the practice both of this and of
every Christian virtue, aim at the glory of God, and
the furtherance of his holy truth which we profess.
And as this day we profess, by our meeting at this
holy table, sound love and charity with all men, so at
all times let our moderation and patient mind be
known unto all men.

LECTUEE LXXX.

The Lord is at hand. — Philip. 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 rcacheth unto all
men, ' Let your patient mind be known to all,' &c.

The Lord is at hand. This reason, as I told you,
is added to prevent an objection. For the apostle,
having exhorted the Philippians to such a mildnesg

Veil 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
wrong, the Philippians might haply thus object and
say that so indeed their case should be most miserable,
and they should be trampled under feet as clay in the
streets. Therefore the apostle addeth, ' The Lord is
at hand ;' as if he should have said, Though they
abuse your 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 unto all men, for the Lord is at hand ;
otherwise, indeed, your case were hard, if the Lord
were far from you, aud 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 t<o 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 be 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. 6, and whose name
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
upon him in truth ;' he is near unto them to hear
them, and to help them. And thus is he peculiarly
said to be near unto his children : not that he offereth
not this special grace of coming near unto them unto
the wicked, for thus he saith unto them by his pro-
phet, Isa. lv. 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 you, if
ye will receive it. Nay, more than so, sometimes he
is so near unto the wicked that he lightens them with
his Holy Spirit, gives them ' a taste of the heavenly
gift, of the good word of good, and of the powers of
. the world to come,' Heb. vi. 4, 5. 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 tL^ 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 godby 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 godly than for
the wricked. 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 utterly 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 you, to hear and help you,
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

340

A1RAY ON 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 sufferings and our wrongs, to hear us when
we call upon him in truth, to rid and save us from
the wrongful dealings of men, and to deliver us in
every needful time of trouble. If we be the Lord his
inheritance, we must look for it, to have many trials
of our patience and moderation by many sufferings
and wrongs. Jacob shall have his uncle Laban 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. hi., 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, ground
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 wronged by 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 deliver us into the will of our
enemies ? Do we know that all the hairs of our bead
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, unto whom all power is
given in heaven and in earth, 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 by his Spirit, to
save and defend us under his wings : he is at hand,
near about our paths and about our beds, pitcheth his
tents round about us, and giveth his angels charge
over us ; he is at hand, near to behold our sufferings
and our wrongs, as himself saith, Exod. iii. 9, ' I have
seen, I have seen the affliction of my people which is
in Egypt, 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 trouble,
and I will hear thee, and thou shalt glorify me ;'
near to deliver us from the wrongful dealings of men,
and therefore the prophet prayeth unto him, ' Oh
deliver me from the wrongful dealings of men, and
give me not over unto mine oppressors ;' near to save
us under his feathers in every needful time of trouble,
for so the psalmist saith, 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 curbed Laban, when
he 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 they
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 fire that it had
no power over the bodies of the other, chap. iii. 27.
Hereof the disciples of Christ had experience when
they were cast into prison, in that the Lord sent his
angel unto them, and delivered them out of prison,
Acts v. 19. And hereof the children of God have
continual experience, in that the Lord helps them to
right when they suffer wrong, feedeth them when they
are hungry, looseth them when they are in prison,

Ver. 5.]

LECTURE LXXX.

•'3+7

giveth them sight when they aro blind, raiseth them
when they are fallen, keepeth them if they be strangers,
relieveth them if they be fatherless or widows, and
inaketh all their beds in their sickness. And here-
upon David resolved and said, Ps. hi. G, ' I will not
be afraid though ten thousands of people beset me
round about ;' na}r, Ps. xxvii. 3, ' though an host of
men were laid against me, yet shall not mine heart be
afraid ;' nay, Ps. xxiii. 4, ' though I walk through the
valley of the shadow of death, I will fear no evil.' And
why '? ' For thou art with me,' saith the prophet ; thou,
0 Lord, art with me, and therefore, whosoever be
against me, in what danger soever I be, I will fear no
evil. This, then, to know that the Lord is with us,
and that he is always near at hand to hear us and to
help us, should quiet us, as of all fear, so of all 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 every occasion we are so
unpatient, and have so little hold of ourselves ? If
any man thwart or cross us, if any man harm or wrong
us, if any man taunt or mock us, if any man revile or
speak evil of us, if any man offer us any hard measure
in word or in deed, how do we bite upon the bridle
and stomach the matter ! One abuse must be quit
with another, one wrong with another, one mischief
with another, or else we think we have . never played
the men. But if we be falsely accused before the
judge, of theft, murder, sedition, treason, or the like;
if we be wrongfully scourged, imprisoned, racked, or
tormented ; if we be cruelly or deceitfully turned out
of house and home, lands and living, and all that we
have : oh how, then, are our souls disquieted within
us, and how7 do our hearts burn within us till we be
avenged of such as have thus dealt with us ! Here
must revenge be sought by blood, death, and if there
be any further revenge than this.

And tell me, I pray, what is the cause of such im-
patiency in these and the like cases, yea, oftentimes,
when the Lord bis hand is upon us in poverty, sick-
ness, and the like. Is it not even hence, because
either we know not, or remember not, that the Lord
is at hand ? Yes, verity, 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, we
will be disquieted, we will kill and slay, and we will
be avenged. For if wo knew or remembered that
vengeance is the Lord's, and that he will repay, we
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 we may be safe under his feathers ;
and, therefore, forsooth, when troubles assault us, or
the sorrows of death compass us about, we think we do
well to be as unpatient, as Jonas was angry for his
gourd. For if we knew, or remembered, that he is at
hand at every needful time of trouble to help us, our
souls would patiently wait upon the Lord until he
should help us. Either we think not of the Lord, and
of his watchful providence over us, to save and defend
us, and to avenge our sufferings and wrongs ; or, car-
nally we say, if the Lord be at hand, I wish I might
know it, I wish I might hear him, I wish I might see
him, as if, otherwise, we could not discern of his being
near unto us ; or, if we be better taught, yet we think
him not near 'J he do not always hear and help when
we wish and call. And therefore every small thing,
and least trifle almost, moves us, and disquiets us, and
puts us out of all patience.

Whatsoever, therefore, contumelies or disgraces arc
offered unto us, whatsoever losses or wrongs we sus-
tain, whatsoever troubles or temptations do assault us,
whatsoever malice or wickedness be practised against
us, let us know that the Lord his providence watcheth
over us, to save and defend 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 what they can against
us ? Well, the Lord is at hand ; he seeth and know-
eth all things, he delivereth us, and avengeth us of all
that rise up against us, when and as it seems good unto
him. He that keepeth us slnmbereth 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 being always near at hand
unto us, by his watchful providence over us, we shall
not only not be troubled with these sharp fits of this
hot ague of 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

AUIAY ON THE PHTIJPPIANS.

[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 nnto 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 us 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 heats ; 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 hand when he shall descend from heaven with a
shout, and with the voice of the archangel, and with
the trumpet of God ? when he shall 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 then 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 tarry,'
Heb. x. 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 pre-
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.

LECTURE LXXXI.

Be nothing careful: but in all things let your requests be shewed nnto God in prayer and supplication, uith giving

of thanks. — Philip. IV. 6.

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 'in
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

Ver. 6. J

LECTURE LXXXI.

34i>

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 persuadeth is, in all things to
fly unto God by prayer, as depending wholly upon
him, and committing all their ways unto him ; so
that\as he would not have them too careful about any-
thing, so he would not have them careless in any-
thing, but in all things to fly unto God, pouring out
such prayers unto him as may be accepted with him.
Where first note the antithesis in that the apostle
saith, ' Be careful for nothing, but in all things. Sec.
Secondly, note the distribution of prayer into his
divers kinds, ' Let your requests,'1 or suits, or petitions,
there is the general, ,' be shewed unto God in prayer,
and supplication, with giving of thanks ;' prayer, sup-
plication, and thanksgiving, these be the kinds or par-
ticulars comprehended under the general. By requests,
therefore, is meant generally whatsoever prayer is
made unto God for the obtaining of that which is good,
or avoiding of that which is evil. By prayer is meant
such prayer as we pour out unto God for blessings
corporal or spiritual, temporal or eternal. By suppli-
cation is meant such prayer as we make unto God for
preserving us from evils, corporal or spiritual, temporal
or eternal. By giving of tlianks 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. Thirdlv, 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 be known
by an approving knowledge unto God, so that they
should be accepted with him, or that their requests
should be known, not unto men, as their patient
mind was to be known, but unto God. The thing,
then, which he persuadeth in effect is this, in all
things whatsoever to depend upon God, and to fly 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 effect which will follow upon both, the thing

dissuaded and the thing persuaded, the apostle noteth
in the next 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, 'Be nothing careful;' secondly, an exhortation
unto a thing which is good, in these words, 'but in all
things,' &c. ; thirdly, a consequent or effect which
will follow upon flying the evil and following the good,
in these words, 'And the peace,' &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 great 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 we
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 off, 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, Bum.
xii. 8, ' let him do it with diligence ;' and again, Eph.
iv. 3, ' Walk worthy of the vocation whereunto ye are
called, endeavouring to keep the unity of the Spirit
in the bond of peace.' And to this purpose is that of
the apostle, where he saith, 1 Tim. v. 8, ' K there be
any that provideth not for his own, and namely for
them of his household, he denieth 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 needeth 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 witnesseth 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 Thessalonians 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

3oO

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

matters, Philip, ii. 20 ; in Epaphras towards the
Colossiaus, who in his prayers was always careful for
them, chap. iv. 12 ; and in the Corinthians, in whom
their godly 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 he 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 calling. But in that
hereby we trouble ourselves too much about the
event of our labours and success of our business,
it is evil ; for this is to be left unto the Lord,
according to that of the prophet, 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 he saith, ' Be not careful
for your life, what ye shall cat, 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 he saith, ' Cast thy burden,
or thy'care, upon the Lord, and he shall nourish thee ;'
as if the prophet and the apostle should have said,
Be ye nothing careful, but if there be anything that
troubles you, anything which may cause you to care,
cast it off yourself, and cast it upon the Lord ; which
carefulnesss, if it were only thus forbidden by the Holy

Ghost, it should be sufficient 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 carking and caring for the
things of this life ? Is it not from our ignorance or
distrust of God's providence and care over us ? Yes,
surely, either we know not that he can and will, or
else we doubt whether he can and will, provide for
us and ours when age, or poverty, or sickness, or
famine, or imprisonment, or banishment, or the like
shall befall us ; and therefore we scratch and scrape
together all that ever we can, lest when either some
of those things shall surprise us, or the charge of
family and children shall grow upon us, we should
perish in the needful time of trouble ; and hereupon
it is that our blessed Saviour sets us unto the fowls
of the heaven, that by them we may be taught in the
providence and care of God over us : Mat. vi. 26, ' Be-
hold,' saith he, ' the fowls of the heaven, for they sow
not, neither reap, nor carry into the barns, jet 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 unmeasurable * care-
fulness springeth, 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 in vain Tor you to rise up early, and to lie down late,
and to eat the bread of carefulness ;' as if he should
have said, Early rising to work and labour, going late
to bed from work, all the care that we can take is in
vain and to no purpose, except the Lord give a 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 anything unto his stature, because
when he hath taken as much care that way as he can,
yet he cannot add one cubit, or one hand-breadth,
or one inch unto his stature, so is it in vain for any
* That is 'disproportionate.' — Ed.

Ver. 6.]

LECTURE LXXXI.

351

man to vex himself ami trouble his thoughts about the
gathering of riches, or the event of his labours, be-
cause when he hath taken as much care as he can, yet
not by his care are his riches increased, but by the Lord
his blessing, who maketh poor and maketh rich,
1 Sam. ii. 7 ; nor by his care doth his corn grow, his
ships return from far countries, or his labours prosper
in anything, but by the Lord only, who giveth 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, yet 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, so is it also pernicious and hurtful. For
whiles our thoughts are running up and down upon
this or that matter, whiles we are troubled with cares
here or there, while the things of this life, and the
event of things we deal withal, runs in our heads, and
tosseth us to and fro as billows in the sea, we are not
only dispossessed of every good thought 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
deceitfulness of riches, and the lusts of other things,
enter in and choke the word, and it is unfruitful ; ' the
cares of this world choke the word. Great reason
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 in 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. 31 ; as if he
should have said, The care that every day brings with
it, is enough to trouble ourselves withal, though we
do not increase our present grief by the carefulness of
this, how we may live in time to come.

This, then, may teach us to moderate our cares, that
they be not excessive and unmeasurable. The pro-
hibition of such carefulness is strait, the cause of it
is evil, the use of it is none, the hurt of it is great.
Let us not therefore suffer ourselves to be turmoiled
with such cares. Let such cares be left unto the
covetous worldling, which hath made the wedge of
gold his god, which still crieth, ' Give, give,' and
never saith he had enough, but the more he hath the
more he craveth. Let him (for so he will) torment

himself with such cares ; let his thoughts be troubled
on his bed about joining house to house, and laying
ground to ground, about his ships at sea, his mer-
chandise at home, his sheep and oxen in the field ; let
his sleep depart from his eyes about his sales and
bargains, his gains and losses, his debts and im-
provements ; let him be distracted with cares as with
wild horses, about the event of his business, the
success of his labours, the maintenance of wife and
family ; let all his days be sorrows, and his travel
grief, and let his heart take no rest in the night. For
this is just the case of him that immoderately scrapes
and scratches, carks and cares, perhaps for an unthrift,
perhaps for a stranger, perhaps for an enemy. He
eats up, and wastes and consumes himself with care,
and oftentimes enjoys no pleasure of that he hath. But
let such care be far from us ; and if such cares have
surprised any of us, let us shake them off, and following
the counsel of our apostle, let us be careful for nothing

What, then ! should we be idle, and careless, and
let the world run as it listeth ? Should we do nothing
care for nothing, but leave all things, as they say, to
fortune, and let everything be as it may, and fall
out as it can ? Xot so. We are not to be idle ; no
such thing spoken of in our apostle, but we are to
labour and work, every man in his calling. We are
to care, for not every care is forbidden here in our
apostle, but we are not to be over-much careful for
anything, so as the worldling careth, and killeth him-
self with care. We are not, when we have done what
we can and ought, to cast all care away, and to leave
all things, as they say, to the hazard, to fall out as
they can ; but the event and success to leave unto
God, always depending upon him, and flying unto him
by prayer, and supplication, and giving of thanks in
all things, in prosperity and adversity, praying for
good things, praying against evil things, giving of
thanks for blessings received, and casting all our care
upon God who careth for us ; for to this purpose I
take this which followeth in our apostle to be spoken,
when he saith, ' But in all,' &c.

Whence I observe, that carefulness for the things
of this life is so to be abandoned, that yet we cast our
care upon the Lord, doing that we ought, but always
depending upon him for the event and success, and
flying unto him in all things by prayer and supplica-
tion, and giving of thanks. ' Man goeth forth to his
work, and to his labour, until the evening,' as the
psalmist speaketh, Ps. civ. 23, and therein he doth
well ; for ' man is born unto labour and travail, as
the sparks fly upward,' Job v. 7, ever since it was
said unto Adam, Gen. iii. 19, ' In the sweat of thy
face shalt thou eat thy bread.' So that the apostle
maketh it a rule, 2 Thes. iii. 10, that ' he that will not
work shall not eat.' But our care for a blessing upon
our labours, for the success and event of our labours,
that must be committed unto the Lord, that must be
laid on him. So the prophet willeth, Ps. xxxvii. 5,

352

AIRAY ON THE PHIL1PPIANS.

[Chap. IV.

where he saith, ' Commit thy ways unto the Lord ;
and trust in him, and he shall bring it to pass.' And
again, Ps. lv. 22, ' Cast thy burden upon the Lord,
and he shall nourish thee : he will not suffer the
righteous to fall for ever.' If there be anything that
troubleth thee, or that thou wantest, commit all the
care thereof unto the Lord, and stay thyself upon his
providence, and undoubtedly thou shalt not want.
So our blessed Saviour, Mat. vi. 30, ' If God so clothe
the grass of the field, which is to-day, and to-morrow
is cast into the oven, shall he not do much more unto
you, 0 ye of little faith ? ' What must be the con-
clusion but this, Cast therefore your care upon him ?
And so the apostle Peter wills us, 1 Peter v. 7, ' Cast
all your care on God, for he careth for you.' This,
then, must be our care, to do that we ought, and then
to commit the blessing of all unto the Lord. We may
not carelessly fling off all care of our matters, but we
must carefully commend them unto God, and depend
upon him for his blessing upon them, and success unto
them. In all things we must have this care, by
humble and heart}7 prayer to fly unto the Lord, to
pray unto him for the obtaining of such good things
as we want, to pray unto him for deliverance from
evils, either now presently upon us, or which we fear
may fall upon us, and to give him thanks for such
blessings as in the riches of his mercy he hath vouch-
safed unto us. This care God require th of us, and
this care the godly have always had, as might largely
have been proved, if time had given leave ; and this
is the Christian and godly care which now I commend
unto you, faithfully to do the duties of your calling,
committing your ways unto the Lord, depending upon
his providence always, and in all things flying unto him
by humble and hearty prayer, with giving of thanks.

Let this, then, first teach us, not to be idle, or care-
less in matters ; for this is not the thing forbidden, to

labour, or to do the works of our calling, but to be too,
too careful about that we do, or have to do ; and though
we may not be too, too careful about that we do, or
have to do, yet may we not be careless, or say, as the
manner of some is, let the world wag as it list, care
shall neither kill me nor touch me. This carelessness
beseemeth not the children of God, but is a note of
wreckless persons, such as not only cast all care away,
but also all honesty, godliness, and goodness. As
therefore too much carefulness, so let this carelessness
be far from every one of us.

Secondly, Let this teach us so to labour and do all
that we have to do, as that still we depend upon the
Lord his providence and care over us, and in all things
fly unto him by prayer and supplication, with giving
of thanks. It is he that must bless our labours, and
give a good end unto our business. We only can do
that we ought to do, and then commend both it and
ourselves unto the Lord, in humble and hearty prayer;
which if it were so well thought of as it should be,
man^y of our politic complots and devices might very
well be spared ; for we plot, and devise, and cast, and
wind up and down about this matter and that matter,
as if we by our main wit would bring that to pass,
which the Lord otherwise either could not or would
not. Well, the best plot that I can tell you of is this,
faithfully do ye that which ye ought to do, pray unto
the Lord for his blessing upon it, and so commit it
unto him, that he may do in'it what he will, and what
seemeth best unto him. This, I am sure, is the best
plot, because the most Christian. Let this therefore
be our Christian policy ; let us fear the Lord, and
walk in his ways ; let us do the duties of our calling,
whatsoever we have to do ; let us labour therein as we
ought, and let us pray unto the Lord for his blessing
upon it; let us commit it unto him, and then let him
do as he will.

LECTURE LXXXII.

And the peace of God, which passeth all understanding, shall preserve your hearts and minds in Christ Jesus. —

Philip. IV. 7.

THESE words, as we have already heard, divide
themselves into three branches ; first, a dehorta-
tion, in these words, ' Be nothing,' &c; secondly, an
exhortation, in these, ' But in all things,' &c. ; thirdly,
a consequent or effect which will follow upon both, in
these, ' And the peace of God,' &c.

Another thing there is which I would observe from
the words of the exhortation of our apostle in this
place. The chief scope and drift of his exhortation
we have already heard, which is, that the Philippians
would cast their care on God, and in all things run
unto him by prayer, pouring out such prayers unto
him as may be accepted with him, for his blessing
upon what they do and desire, and for deliverance

from such evils as present!}7 they suffer, or fear to
follow. Where note that the apostle would have their
requests to be shewed unto God by prayer and suppli-
cation, so that withal there should be joined giving of
thanks. Whence I observe, that as prayer and sup-
plication, so giving of thanks also is a necessary
service of God, a necessary duty of a Christian. For,
as there are many causes of our often approaching
unto the throne of grace by prayer and supplication
for blessings in good things, and deliverance from
evil, so are there many causes of pouring out our
souls before God in humble praise and hearty thanks-
giving for blessings in good things, and deliverance
from evil. Neither is there any whose wants or

Ver. 7.]

LECTURE LXXXII.

353

miseries urge them unto prayer and supplication,
which have not also such proofs of God's mercies and
loving-kindness towards them, as may and ought to
provoke them unto thanksgiving. Many are the bless-
ings and graces for the body, for the soul, for this
life present, for that that is to come, which enforce
our prayers unto God that we may obtain them.
Many are the evils touching the body, touching the
soul, touching this life present, touching that that is
to come, which enforce our supplications unto God that
we may be delivered from them. And are there not
as many blessings and graces corporal and spiritual,
temporal and eternal, which the Lord hath already
vouchsafed unto us ? as many evils, corporal and
spiritual, temporal and eternal, from which the Lord
hath delivered us, which should enforce our praise
and thanksgiving unto God ? Yes, verily, but that
rather we look unto the things which we would
have, than unto the things which already we have
received, we might as well see the one as the other.
And hereupon it is, that as well praise and thanksgiv-
ing are commended by the Holy Ghost in the Scrip-
ture, as prayer and supplication, and that the godly
in all ages have poured out their souls before God, as
well in praise and thanksgiving, as in prayer and
supplication. ' I exhort,' saith the apostle unto
Timothy, 1 Tim. ii. 1, 'that, first of all, supplica-
tions, prayers, intercessions, and giving of thanks, be
made for all men.' And to the Thessalonians, 1 Thes.
v. 16, 17, ' Pray,' saith the apostle, ' continually, and
in all things give thanks.' And look into the practice
of the godly in all ages. Jacob praying unto the
Lord to be delivered from the hand of his brother
Esau, Gen. xxxii. 10, first praised him for the riches
of his mercies towards him, ver. 11. The songs and
psalms of thanksgivings which Moses and the Israelites,
Deborah and Barak, Hannah and Mary, David and
Jehoshaphat made unto the Lord, are not unknown
unto them that have knowledge in the book of God.
Paul likewise witnesseth of himself almost unto all
the churches he wrote unto, that still in his prayers
he gave thanks to God for them. And of him and
Silas it is said, Acts xvi. 24, 25, that when they were
cast into prison, and their feet made fast in the stocks,
' they pi\ayed and sung a psalm unto God.' Nay, how
often do we read that Christ's own mouth was filled
with the praises of God, giving thanks in his miracles
of feeding certain thousands with some few loaves and
fishes, giving thanks when he instituted the holy sup-
per, giving thanks because his Father had heard him,
giving thanks for opening those things unto babes,
which were hid from the wise, and men of under-
standing ? Generally this note hath so well tuned
at all times in the mouths of all God's children,
that they have ever been ready to give thanks unto
him in all things, even as ready to offer unto the
Lord the sacrifice of praise and thanksgiving for
benefits and blessings received, as to pour out their

prayers unto him for such graces of his Spirit as they
stood in need of.

But is it so with us ? Have our mouths been
filled with the praises of the Lord, and with thanks-
giving unto our God ? When our wants have en-
forced us to prayers, have we remembered to praise
the Lord for such mercies as we had received ? Or
hath not the song of praise and thanksgiving been
either as a strange and dainty song unto us which we
could not tune, or as an harsh and unpleasant song
wherein we have had no delight ? Have we not been
as those ten* lepers, which being cleansed, never
returned to give God praise ? Luke xvii. 18. When
famine, or sickness, or the sword, are upon us and
our land, it may be that we will call an assembly, and
fall down and kneel before the Lord our maker, and
cry, and say, Spare thy people, O Lord, and deliver
us from this sickness, or famine, or sword. It may be,
I say, we will do so, though too, too seldom we do so.
But when the Lord in mercy hath removed any of
these his plagues from us, what sacrifice of praise and
thanksgiving do we offer up unto him ? Let the
year 1588 witness against us, at which time the In-
vincible Army, as they called it, rose up to make war
against us. When that mighty and cruel enemy was
upon our coasts, and in the sight of our land displayed
his banners against us, thinking to devour us at once,
and to swallow us up quick, then we called an holy
assembly, and humbled ourselves before the Lord,
and prayed unto him for deliverance out of the hands
of our cruel enemies. But when he had wrought a
mighty deliverance for us, even such a one as the
world wondered at, and for which we might very well
take up that of the prophet, Ps. cxxiv. 2-4, and say, • If
the Lord himself had not been on our side, when those
enemies rose up against lis, they had swallowed us
up quick, when their wrath was kindled against us ;
the waters had drowned us, and the stream had gone
over our soul, yea, the deep waters of the proud had
gone over our soul.' When, I say, the Lord had
wrought such a mighty deliverance for us, how many
of us, like unto good Jehoshaphat and his people,
assembled ourselves, either the fourth day after, or at
all after, in the valley of Berachah or blessing, to give
thanks unto the Lord ? In how many places did we
meet together, to praise the Lord in the midst of the
great congregation ? Whatsoever were done in other
places, no such matter here. We, indeed, of this
place, whence others should have all good example,
are so much afraid to seem forward in good things,
that we are hardly or never drawn unto it, in time of
common danger to fast and pray, or after deliverance
from such danger to praise and give thanks. Our
prayers for prince, for people, for peace, for prosperity,
for rain, for fair weather, in time of famine, in time
of war, in time of common sickness, and the like,
which we use, are good, and very good. And were it
* ' Nine.'— Ed.

S54-

AIKAY ON THE PIULIPPIANS.

[Chap. IV.

not well that our requests were shewed unto God in
prayer and supplication, with giving of thanks ? If
every man shall look unto himself, we shall all of us
fiud a great defect in ourselves this way. For if the
hand of the Lord be any way upon us, then we call
upon him, and pray unto him ; as for example, if we
be sick, then we pour out our requests unto God for
health, and for deliverance from that pain wherein we
lie. But how many of us do then remember to praise
the Lord, either for that health which before the Lord
gave unto us, or for other good graces and blessings
of the soul and of the body, wherewith even then we
do abound ? Najr, surely the pain of our sickness
takes such hold on us, that only we remember it, and
pray to be delivered from it, forgetting the praises of
the Lord for other his mercies unto us. And after-
ward, when we are restored unto health, how many
of us do sing a new song unto the Lord for it ? We
commend our physician, or such a potion that we
took, or such a medicine that was applied, or such a
diet that we kept, but not many of us sing the praises
of the Lord, by whose only blessing upon those means
we have recovered our health. I do instance only in
this one example. But the like is to be said of other
crosses. If we be in poverty, in imprisonment, in
banishment; j'ea, if our head, or tooth, or toe do ache,
and the like, we pour out our complaints before God,
and make our prayers unto him. But how seldom are
our requests shewed unto him with giving of thanks ?
I dispute not the point, whether together with our
prayers and supplications should always be joined
praise and thanksgiving. Sure it is, that there is
none of us all, in any such need or necessity, in any
such misery or affliction, but we have many blessings
of the Lord, for which we ought to be thankful. So
that, as we have need to pray unto the Lord, so we
have cause also to give thanks unto the Lord even
then when we pray. But this is it which I urge, that
as we are to pray unto the Lord for such things as
we need, so we are to give thanks unto the Lord for
such blessiugs as we have received. For this is true,
that whatsoever it be that we ask, we are not worthy
new blessings and graces, unless we be thankful for
the old. And this is as true, that so our prayers are
accepted with God, as we are thankful unto God.
Our unthankfulness shuts out our prayers, that they
enter not into the ears of the Lord God of Hosts.
And amongst other our sins, in my judgment, our
unthankfulness is one great cause why the hand of
the Lord now a long time hath been, and yet is so
heavy upon us. Of late, even by the space of a
twelve-month, he hath given us great hope of re-
moving one of his plagues of dearth and famine from
us, by such seasonable seasons as he hath granted
unto us. But have we sung songs of thanksgiving
for this mercy of the Lord towards us ? No, surely ;
and therefore now again he hath filled the clouds with
rain, and threatcneth us with unseasonable weather.

Let us, therefore, now at length return from our un-
thankfulness, and sing new songs of praises unto the
Lord. Whensoever we have need, let us pray unto
the Lord, but withal let us remember the loving
mercies of the Lord towards us, and let us give him
thanks for them. Otherwise our requests will sooner
turn into murmuring complaints than unto acceptable
prayers. As, therefore, the apostle exhorteth the
Colossians, chap. iii. 17, so do I you, ' Whatsoever
ye do, in word or deed, do all in the name of the Lord
Jesus,' &c. ; and as our apostle here saith, ' Let your
requests,' &c.

And the peace of God, &c. This is the consequent
or effect which will follow upon it, if we hearken unto
the exhortation. If we shall be too, too careful for
nothing, but in all things fly unto God by prayer,
giving him thanks for blessings received, and pouring
out our prayers and supplications unto him for such
things as are necessary, what then ? Then this will
follow : the peace of God, which passeth all understand-
ing, shall preserve 3Tour hearts and minds in Christ
Jesus, that ye fall not away from Christ Jesus by any
inordinate affections, or wicked cogitations, through
impatience or despair, but that ye have a quiet mind
and conscience in all things, whatsoever do befall unto
you. Now for the more particular explication of these
things, we must understand, that where the apostle
saith, the peace of God, he meaneth not that peace
which is in God, and which is himself, but that p°ace
which he communicateth unto us. Which yet is two-
fold : one, which signifieth our reconciliation with
God through Christ, whereof the angels spake in their
song, Luke ii. 14, when they sung, ' Glory be to God
on high, and in earth peace ;' and whereof the apostle
speaketh when he saith, Eph. ii. 17, that ' Christ came
and preached peace to them which were afar off, and
to them which were near.' In both which places, by
peace is meant our reconciliation with God through
Christ ; and of this peace of God, the apostle here
speaketh not. Another peace there is which God
communicateth unto us, which is the peace and quiet-
ness of our mind and conscience, through our recon-
ciliation with God by Jesus Christ, whereof the apostle
speaketh when he saith, Rom. v. 1, that ' being justi-
fied by faith, we have peace towards God through
Jesus Christ.' Where by peace is meant that quietness
of mind and conscience which we have through our
justification by faith in Christ Jesus. And of this our
apostle here speaketh, and saith of it, that it ' passeth
all understanding,' that is, that this inward peace of
our mind and conscience, wrought in us by the power
of the Spirit through our reconciliation with God, and
justification by faith in the blood of Christ Jesus, is
such a thing as all man's understanding cannot reach
unto or comprehend. This peace of God, then, which
thus far passeth all reach of man's understanding, the
apostle tells the Philippians, if they hearken to his
exhortation, shall ' keep their hearts and minds,' that

Ver. 7.]

LECTURE LXXXU.

355

is, their whole souls, both the understanding and the
sensitive part, ' in Christ Jesus,' so that neither
through inordinate affections which are seated in the
heart, nor through wicked cogitations in the mind,
the}' should fall away from the faith of Christ Jesus in
their heart, or from the knowledge of Christ Jesus in
their mind. The sum of all is this, that if they will
hearken unto his exhortation, to be nothing careful,
but in all things to shew their requests unto God in
prayer and supplication, with giving of thanks, then
they shall have such a peace and quietness of mind
and conscience, as far passeth all reach of man's un-
derstanding, which shall keep their hearts and minds,
even their whole souls, in Christ Jesus, so that they
shall not fall from him, either through inordinate affec-
tions, or wicked cogitations. I cannot stand upon the
several observations which were hence to be made ; I
will only point at some of them, as time will give leave.
First, then, hence I observe, what the fruit or con-
sequent is which followeth the laying aside of over much
carefulness, and the reposing of ourselves in God by
prayer in all our matters. The consequent or fruit
which followeth upon it, is the peace of God, the peace
which God giveth unto our minds and consciences,
to keep, as with a garrison, our hearts and minds in
Christ Jesus. For whilst we are choked with the
cares of this life, and thoughts do boil within our
breasts as in a furnace of lead, whilst it is so that we
cannot persuade ourselves to depend upon God for the
event and success of our matters, unless our own cares
also be continually employed about them, what peace
or quietness can we have in our minds and consciences ?
The peace of our minds and consciences indeed con-
sisteth in our reconciliation with God through Christ,
in our justification by faith in the blood of Christ, as
the apostle witnesseth in the place before alleged,
Rom. v. 1, where he saith, that ' being justified by
faith, we have peace towards God, through our Lord
Jesus Christ.' But what reconciliation with God,
where the love of the world swayeth, that his thoughts
are altogether set upon it, his cares are wholly employed
about it ? ' Know ye not,' saith James, chap. iv. 4,
1 that the amity of the world is the enmity of God ?
Whosoever, therefore, maketh himself a friend of the
world, maketh himself the enemy of God.' As good
communion betwixt light and darkness, as good con-
cord betwixt Christ and Belial, as good agreement
betwixt the temple of God and idols, as betwixt the
the love of God and the love of the world. And there-
fore John saith, 1 John ii. 15, ' If any man love the
world, the love of the Father is not in him.' So that
where there is this excessive love of the world, as to
carry all our cares and thoughts after it, it is a sign
that there is no reconciliation with God, and therefore
no peace of conscience. But if we shall lay aside all
worldly and distrustful carefulness, and cast our care
upon the Lord ; if we shall walk as we ought, and
commit our ways unto the Lord ; if we shall pray unto j

the Lord for his blessing upon that we do, and depend
on him for the event and success, hence will follow
this peace of God, this peace of conscience which God
giveth, which our apostle here speaketh of. For
albeit these things be not precisely the cause of our
peace of conscience, but our reconciliation with God,
yet we see the promise of the Holy Ghost, that this
peace shall follow these things, to keep our hearts and
minds in Christ Jesus. Which fruit, to have followed
that practice in the godly at all times, might easily be
proved, if time would give leave.

But for this time let us make this use hereof, to
abandon over much carefulness for anything ; in all
things to fly unto God by prayer, to commit all our
ways unto him, and to depend upon him for all things
wa have to do or deal withal. For what is more to
be desired of man in this world, than the peace of God
which passeth all understanding ? than to have our
hearts and minds kept in Christ Jesus ? Seeing, then,
this is the fruit which the Lord maketh to follow
thereupon, let us heai'ken to the exhortation of our
apostle, let us be nothing careful, but in all things,
&c. ; and then the peace of God, &c.

Secondly, In that this peace is called the peace of
God, hence I observe the author of our pear^e of con-
science, which is God through Christ. Whereunto
the apostles give witness in every of their epistles
almost, when they pray for ' grace and peace' unto
the churches to which they write, ' from God the
Father, and from the Lord Jesus Christ,' that is, from
God, who gives it in, through, and for, the Lord Jesus
Christ. And hereupon it is that God is often called
• the God of peace,' because he is the author of our
peace ; and that Christ is called ' our peace,' because
through him we have peace. And why is God said
to be the author of our peace through Christ ? Even
because by Christ he hath reconciled us unto himself ;
as the apostle witnesseth where he saith, 2 Cor. v. 18,
that ' God hath reconciled us unto himself by Jesus
Christ ; for God,' saith he, ' was in Christ, and recon-
ciled the world unto himself, not imputing their sins
unto them.' This is it that makes our peace of con-
science, even our reconciliation with God ; we know
that God's wrath is appeased towards us, that the
partition wall which was between God and us is broken
down, that God hath received us into grace and favour
through Jesus Christ his Son, and therefore all is at
peace within, our soul and conscience is quiet and free
from all fear and care. There is a peace of the world,
when we are quiet and free from troubles, wars, and
the like ; but what is this peace unto that other ?
Though we want this outward peace, and have that
inward peace, we have the greatest peace and quiet-
ness that may be ; but if there want this inward peace,
what outward peace soever there be, what peace is
there ? Surely where the want of this peace of con-
science is, there is already a torment of hell.

If, then, they of Tyrus and Sidon made so great

J5U

A1RAY ON THE PHILIPPIANS.

[Chap. IV.

account of that outward peace, that by all means they
desired it of Herod, Acts xii. 20 ; and if the Jews,
having obtained great outward quietness through Felix,
acknowledged it wholly, and in all places, with all
thanks, chap. xxiv. 2, 3 ; what prayers ought we to
make unto our God for this inward peace of con-
science : and feeling it in our own souls and con-
sciences, how thankfully ought we to acknowledge it
unto our God ? Surely for this grace and peace, we
ought to offer up the calves of our lips in a sacrifice of
praise and thanksgiving, yea, to give up our whole
bodies a living sacrifice, holy and acceptable unto
God, which is our reasonable serving of God. Seeing,
then, that we have this peace of all peaces through our
Lord Jesus Christ, let us acknowledge it wholly, and
in all places, with all thanks.

Thirdly, Hence I observe the excellency of this in-
ward peace of conscience which God giveth unto his
children, it passeth all reach of man's understanding.
For in man's reason and understanding, who more
wretched than the children of God ? With whom is
God more displeased than with his own children ?
They are hated, reviled, persecuted, afflicted ; tbey
are scorned, imprisoned, banished, and made the
world's wonder. So that, as it was prophesied of
Christ, that he should be judged as ' plagued, and
smitten of God, and humbled,' so the world judgeth
of faithful Christians, that they are plagued and
punished of God for their sins and their iniquities.
And they think they have good reason so to judge.
And if it be answered, that though their outward man
be disquieted, yet in that they have peace of conscience,
they have quietness enough ; they cannot skill of
this, what this inward peace should be, which should
give them such quietness. That a man when he is
reviled should bless, when he is persecuted should
suffer it, when he is evil spoken of should pray, when
he hath nothing, should be as if he possessed all
things, when he may seem to have cause of despair,
should abound in hope, when he is in tribulation
should rejoice in tribulation, and all through the in-
ward peace of their conscience by their reconciliation
with God, this is a thing which seems as absurd to
them as anything can be ; this knowledge is too won-
derful and excellent for them, they cannot attain it ;
it is without the compass of their understanding, they
cannot tell what to make of it. And, therefore, saith
our Saviour unto his disciples, John xiv. 27, ' Peace
I leave with you ; my peace I give unto you : not as
the world giveth, give I unto you.' Nay, the world
knowcth not that peace which God giveth unto us,
but calleth that peace which indeed is no peace, cry-
ing, ' Peace, peace,' when their destruction hasteth
upon them.

Let this, then, teach God's children to joy and re-
joice in that peace of conscience which God hath given
them through Christ. It is a grace of God which the
wicked of the world feel not, nor know what it meaneth,

and which the world neither can give, nor take away
from us. If we have this we have all, howsoever wo
seern to want all ; and if we want this, we want all,
howsoever we seem to have all. If we have this peace
within us, wre have God with us, and therefore, howso-
ever the devil rage, and all the world say all manner of evil
sayings, and practise all manner of wickedness against
us, yet herein we may rejoice, and herein let us rejoice.
Lastly, Hence I observe a testimony and a plain
proof for the perseverance of God's children in the
faith and knowledge of Christ Jesus. For the peace-
of God shall keep their hearts and minds in Christ
Jesus, as saith the apostle. If we ourselves were left
unto ourselves, to keep ourselves in Christ Jesus,
quickly might we fall from Christ, and depart away
from our living God. But not we ourselves, but the
peace of God, and the God of peace, shall keep us in
Christ Jesus. How, then, shall he fall that is thus
kept from falling ? Again, if it were only said thatVe
are kept in Christ Jesus, the question might haply be
the greater, albeit it be in truth out of question that
he whom the Lord keepeth shall never fall ; but it is
said that the peace of God shall keep us, as garrison
soldiers keep their city from the invasion of any
enemy. So that the peace of God, and the God of
peace, shall be unto us as a garrison of soldiers to
keep us in Christ Jesus, that we fall not away from
him. And being thus kept, how shall we fall ? Again,
what is it that not we ourselves, but the peace of God,
shall keep, and that thus strongly ? Is it our body or
our goods ? No ; these are not the things wherein
our salvation consisteth. For though these perish,
yet our salvation may be sure with our God. But the
peace of God shall preserve our hearts, whereby we
believe unto salvation, and our minds, the subject of
the knowledge of Christ Jesus ; he shall keep them in
Christ Jesus, that we fall not from him. He shall
preserve our hearts from inordinate affections, that we
may trust perfectly on the grace of God ; he shall
preserve our minds from wicked cogitations, that we
may abound in the knowledge of our Lord Jesus
Christ ; he shall preserve even both in Christ Jesus,
that in neither we fall from him. For if either our
hearts only be sound, and our minds corrupt, then is
our faith in vain ; or if our minds only be sound, and
not our hearts, then our knowledge is in vain. But
he shall preserve even both in Christ Jesus, that
neither there be zeal without knowlege, nor knowledge
without zeal, but that we abound and continue. Shall,
then, not ourselves, but the peace of God, preserve and
keep as strongly as may be, not our bodies or goods,
but our hearts and minds in Christ Jesus, that we fall
not away from the faith and knowledge of Christ
Jesus ? And is not here evidence enough for our per-
severance in grace, if we be careful for nothing, but in
all things, &c. ? These things should and might have
been enlarged.

The comfort which hence may arise unto the godly,

Ver. 8.J

LECTURE LXXXIII.

passeth the tongue, or pen, or understanding of any
man. I must leave it unto the meditation of every
godly soul. Only with the apostle now I say unto

you, ' be nothing careful,' &c, and then assure your-
selves of the consequent, that ' the peace of God,' &c.

LECTURE LXXXIII.

Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are ju.it,

whatsoever things are pure, dr. — Philip. IV. 8.

BESIDES certain particular exhortations unto some
particular persons, we have heard in this chapter
divers exhortations unto the Philippians in general :
one unto perseverance, that they would ' so continue
in the Lord,' as they had been taught in the Lord,
ver. 1 ; another unto a Christian joy, that they would
1 rejoice in the Lord always,' ver. 4 ; another unto a
patient moderation in their whole life and behaviour,
that their ' patient' and gentle ' mind might be known
unto all men,' ver. 5 ; and another to the laying aside
of all worldly and distrustful carefulness, and repos-
ing of ourselves in all things in God, by humble and
hearty prayer, with giving of thanks, ver. 6. Where-
unto the apostle also joined the consequent or effect
which should follow the abandoning of worldly and
distrustful carefulness, and the reposing of ourselves
in God by prayer, which is, that ' the peace of God,
which passeth all understanding, shall preserve our
hearts, &c. His first exhortation, unto perseverance,
was, lest they should sutler themselves to be seduced
and drawn from the truth which he had taught them,
by those false teachers which were crept in amongst
them. His second exhortation, unto a Christian joy,
was, lest they should sutler themselves to be daunted
or dismayed when persecution, or affliction, or any
other cross, should befall them. His third exhortation,
unto a patient moderation in their whole life and
behaviour, was, that all men, seeing their patient and
gentle mind, might thereby the rather be brought to
glorify God, and to embrace the truth of the gospel of
Christ Jesus. His fourth exhortation, to the laying
aside of too worldly carefulness, and the reposing of
ourselves in God by prayer, with giving of thanks, was,
to direct them in a Christian course for all the things
of this life, and the event of all things they had to deal
withal. His adjoining of the consequent or effect
which will follow upon it, was the rather to induce
them to take that Christian course whereunto he
•directed them.

Furthermore, whatsoever things he. After such diverse
exhortations of the apostle unto the Philippians as
we have heard, the apostle now, for a general conclu-
sion of his exhortations, exhorteth them generally unto
whatsoever thing is good in the life of man, that as
they had been taught by word and by example, so
they would frame their lives to the rule of all holiness
and righteousness. Some general heads of things the
apostle pointeth at, ' as things true, things honest,

things just, things pure, things worthy love, things of
good report ;' but, not standing upon any of them, he
exhorteth them to think on, and to do whatsoever
things are of any of these kinds, and generally, what-
soever besides these is virtuous and commendable,
which they had either heard him teach, or seen him
do, adding withal this promise thereunto, that so the
God of peace should be with them. When he saith
furthermore, it is as if he had thus said, Not to stand
upon farther particulars, which would be too tedious,
let me for a general conclusion of my exhortations at
this time unto you, only put you in mind of some
general heads of Christian duties, which I would have
you to think on and to do ; and then beseech you
besides to think on, and to do whatsoever besides
them hath the commendation of any virtue, and what-
soever is praiseworthy, even whatsoever ye have
learned, and received, and heard, and seen in me.
First, then, he commendeth unto them ' whatsoever
things are true,' exhorting them to think on, and to do,
whatsoever things are true ; true in opinion, that they
may be free from error ; true in word, that they may
be free from leasing ; true in deed, that they may be
free from all hypocrisy and dissimulation ; whatsoever
things are indeed any way true, he would have them
to think on them and to do them. Secondly, he com-
mendeth unto them ' whatsoever things are honest,'
or as the word rather signifieth, whatsoever things do
set them out with an holy gravity, exhorting them to
think on, and to do, whatsoever things have in them
a reverent and comely gravity, that what things arc
grave and comely for their persons, they may say and
do ; and such things as are light and unbeseeming
them in attire, or gesture, or word, or deed, they may
fly and avoid. Thirdly, he commendeth unto them
'whatsoever things are just,' &c, exhorting them to
think on, and to do, whatsoever things are just, that
every man may have his right of them, and that which
is due unto them, that no man may be defrauded by
them, that as they would have others to do unto them,
so they may do unto others. Fourthly, he com-
mendeth unto them ' whatsoever things are pure,'
exhorting them to think on. and to do, whatsoever
things are pure, that in their lives they may he
unspotted, and in their words and deeds undefiled,
being cleansed from all filthiness of the flesh and of
the spirit. Fifthly, he commendeth unto them ' what-
soever things pertain to love,' or whatsoever things

358

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

may make them lovely, exhorting them to think on,
and to do, whatsoever things may make them lovely, and
win them love and favour with all men, yet so with
men, that with God also. Sixthly, he commendeth
onto them ' whatsoever things are of good report,'
exhorting them to think on, and to do, whatsoever
things are of good report amongst men, that by such
things they may purchase to themselves a good report
amongst men, and be free from such speeches and
censures as things of evil report might easily bring
upon them. Lastly, having thus pointed at these
general heads of Christian duty, generally he com-
mendeth unto them whatsoever thing besides these
hath in it commendation of virtue or matter of praise,
exhorting them, that if, besides these things already
spoken of, ' there be any virtue,' that is, any thing
which hath in it commendation of virtue, or ' if there
be any' praise,' or any thing praiseworthy with good
men, they should think on, even seriously and advisedly
these things, letting those things of ceremony to pass
which the false teachers urged. Whereunto, that he
might the rather persuade them, first, he tells them,
that these things which now he commendeth unto
them, and whereunto now he exhorteth them, are no
new things, such as they never knew nor heard of, but
such as both they had learned by hearing, and received
by instruction, and heard at his mouth, and seen in
him, in the practice of his life ; and, therefore, as
before he willed them to think on them, so now he
willeth them to do them, that, knowing them and doing
them, they might have the full commendation of
them. Secondly, he promiseth them, that if thus
they shall think on, and do, these things whereunto he
hath exhorted them, then the God of peace shall be
with them, to give unto them the peace of conscience,
and a peaceable life amongst men, so far forth as may
be for his glory and their good. This I take to be
the meaning of these words. The branches, then,
into which they divide themselves, ye see, are an
exhortation, and two reasons or motives to enforce
the exhortation. The exhortation is, to think on, and
to do, whatsoever things are true, &c. The former
motive to induce them hereunto is drawn from the
things themselves, whereunto he exhorteth them, which
were no new things, but such as both they had learned,
and received, and heard, and seen, in his own example.
The latter motive to induce them is a promise, that
the God of peace shall be with them, if they will
think on and do these things. Thus much of the
meaning of these words, and of the things therein
contained. Now let us see what notes we may gather
hence for our further use and instruction.

First, then, to begin with the most general, here I
note, that if there be any virtue, any praise, any thing
that is good, any thing that is commendable, the
apostle would have the Philippians seriously to think
on it with themselves, and diligently to practise it in
their lives, whatsoever it be. Whence I observe this

note for us and for all Christians, that we all of us
ought to have our hearts set, and our feet pressed, to
follow whatsoever is good and commendable among
the sons of men. And this is plainly proved out of
the writings of the prophets and apostles. Thus saith
the prophet David, Ps. xxxiv. 14, and out of him the
apostle Peter, 1 Pet. iii. 11, 'Eschew evil, and do
good,' neither of them insisting upon any particular
good, but exhorting or commanding to do good, even
whatsoever is good and commendable. So our apostle,
1 Thess. v. 15, ' Ever follow,' saith he, 'that which
is good, both towrard yourselves, and toward all men.'
Where the apostle would have the Thessalonians, so
far from recompensing evil for evil unto any man, that
he would have them forward and ready to do whatso-
ever is good unto all men. It is then, ye see, a duty
required of us, to follow whatsoever is good and com-
mendable, or as the apostle speaketh, Rom. xii. 17,
to ' procure things honest in the sight of all men.'
And if we must needs have motives to draw us on to this
duty, because otherwise we are too, too dull and slow,
behold what the apostle saith to this purpose, Rom.
ii. 10, ' To every man,' saith he, ' that doth good,
shall be glory, and honour, and peace.' But what
should other motive need than this, that whatsoever is
good, is only good by participation with God, who
alone is good, as our Saviour tells us, Mat. xix. 17,
truly, and properly, and of his own nature good ? For
if it be so, that whatsoever is good, is only good by
participation with God, ' from whom alone cometh
every good giving and every perfect gift,' James i. 17,
then surely, unless we wall in some sort renounce God,
we must embrace and follow whatsoever is good, every-
thing that is good having the expressed image of God
in it, so far as it is good.

Only wre must take heed, ' lest, as the serpent be-
guiled Eve through his subtilty,' under a show and
colour of good, persuading her that that was good
which indeed was evil, so the world or the devil
deceive us, under a show and colour of good, and
persuade us that that is good which is not, that that
is praiseworthy which is not. For not that which
the world judgeth to be good is always good, but that
only which the Lord alloweth for good in his word ;
neither is that always praiseworthy which the world
praiseth, but that only which the Lord praiseth.
It is good, saith the world, to save a man's life,
though it be by a lie, or by perjury ; and if a man
frame himself to the fashion of the world, the world
praiseth him. But doth the Lord either approve him
for good, when he reproveth them that do evil, that
good may come thereof? Rom. iii. 8 ; or praise the
other, wThen he doth by his apostle, Rom. xii. 2,
tenderly beseech us not to fashion ourselves like unto
the world ? We must, then, look unto the thing,
whether it be good and commendable, and such as
the Lord approveth for good and commendable. And
if it be, then whatsoever it be, we ought in our hearts

Ver. 8.J

LECTURE LXXXlil.

359

to embrace it, in our lives to practise it, and with
eager liking to follow after it. Neither let any man
thus say with himself, There are some good and com-
mendable things which I could like very well to think
on and to do, but that they are in such request and
liking with the papists, or with some that otherwise
are profane and wicked men. For whatsoever is
good, in whomsoever it be, we are to love it, and to
like it. If wicked Balaam, that loved the wages of
unrighteousness, make his prayer, Num. xxiii. 10,
and say, ' Let me die the death of the righteous, and
let my last end be like his,' shall I refuse to use this
prayer because he used it ? Nay, if Simon Magus,
when he hath sinned, Acts viii. 24, request the
apostles to pray unto the Lord for him, I will take
this lesson from him, to request the prayers of the
faithful for me, when I have sinned against my God.
We may not communicate with any either in any
superstition, or in any unfruitful works of darkness.
But whatsoever is good, if it be indeed truly good,
we are to think on it, and to do it ; we are to love it,
and to like it, and to make it a precedent for us to
follow, in whomsoever it be.

Let this, then, first, teach us to abstain from all
appearance of evil. For thus we are to reason with
ourselves : Are we to think on and to do whatsoever
is good and commendable ? Then whatsoever is evil
and blameworthy, we are not to think on, not to do.
That which is good is only to busy all our thoughts,
and to take up all our actions ; but whatsoever is evil
is not once to enter into our thoughts, much less may
it be the work of our hands. The prophet, Ps.
xxxvi. 4, speaketh of a generation of men that imagine
mischief upon their beds, and set themselves in no
good way, neither abhor anything that is evil. It
were well there were no such at this day, whose
inward thoughts are very wickedness, whose works
are only evil, whose ways tend wholly unto death.
But generally this is true, that men very well minded,
yet smell of some cask or other ; either they are
covetous, or proud, or ambitious, or unmerciful, or
contentious, or partially affected, or the like. We do
not think on and do whatsoever is good, we do not
wash our hands of whatsoever is evil, but one bad
thing or other there is which so haunts every one of
us, that we always carry it in our bosom with us.
Well, we see whereon our thoughts should be set,
and whereabout we should be occupied : whatsoever
is good, whatsoever is commendable, we should think
on that, and do that ; and he that instructeth us in
this duty, withal doth imply, that whatsoever is evil
should not once enter our thoughts, much less should
be the trade of our way. Let us, therefore, follow
that which is good, and abstain from all appearance
of evil ; let us, as many as fear the Lord, depart from
iniquity, and let our souls delight in whatsoever is
good and commendable.

Secondly, Let this teach us wisely to consider our

ways, what is indeed and truly good and commend-
able. For not whatsoever thing seemeth unto us, or
is thought by others to be good and commendable,
are we exhorted here to think on and to do ; but to
think on and to do whatsoever is indeed and truly
good and commendable. It is thought in some
countries, nay, I may say it is thought among us
(for unto a high degree of excess are we grown that
way), that to booze and carouse, to quaff cup after
cup, and to bear his drink well, is a very commend-
able thing. Here, then, we are to look whether it be
indeed commendable. For if it be, then we are to do
it, by our apostle's rule in this place. But what saith
the Spirit? Luke xxi. 34, 'Take heed,' saith our
Saviour, ' to yourselves, lest at any time your hearts
be oppressed with surfeiting and drunkenness.' The
apostle goeth farther, and saith, 1 Cor. v. 11, 'If any
that is called a brother be a drunkard, with such one
eat not.' The prophet, goeth yet further, and de-
nounceth a woe against drunkards, saying, Isa. v. 11,
' Woe to them that rise up early to follow drunken-
ness.' And the apostle openeth the woe thus, 1 Cor.
vi. 10, that they ' shall not inherit the kingdom of
God.' Oh, but thou canst bear thy drink well, and
there is thy commendation. Well, yet see thy woe ;
' Woe,' saith the prophet, Isa. v. 22, ' to them that
are mighty to drink wine, and to them that are strong
to pour in strong drink.' If thou exceed in drinking,
thy sin is drunkenness, how well soever thou bear thy
drink, and a woe is unto thee. I instance only in
this sin, because this sin hath so much dared to brave
itself amongst us. But as in this, so in many other
things, it may be found that howsoever they be
thought commendable, yet indeed they are not. Let
us, therefore, look unto the thing that seemeth unto
us, or is thought by others, to be good and commend-
able ; and if it be indeed such, so that it have allow-
ance from the Lord in his word to be such, then let
us think on it, and do it. But, in any case, let not
the judgment of the world so sway with us, as that
upon the world's word we think on and do whatsoever
seemeth good and commendable unto it.

Thirdly, Let this teach us to suppress that conceit
of not following something which is good, because it
is in such request with them which otherwise are not
good. For whatsoever is good, if it be indeed good,
in whomsoever it be, we are to love it, and to like it,
to think on it, and to do it. What needs it to mill
any of us to take up a piece of gold, though it be out
of a dunghill ? Howsoever, therefore, the man be
superstitious, loose of life, profane and wicked, yet if
there be any good thing in him, let us not disdain it
or refuse it because of him, but let us observe it, and
think on it, and do it. If there be any virtue, any
praise, anything that is good, anything that is com-
mendable indeed, wheresoever it is, let not that cause
us to balk it, but let us think on it, and do it. And
let this suffice for the general, of thinking on and

SCO

AIP.AY ON THE PHILIPPIANS.

[Chap. IV.

doing whatsoever is good and commendable. Now
come we to the general heads of such good and com-
mendable things as the apostle commendeth unto the
Philippiuns.

Secondly, then, here I note that the apostle would
have the Philippians seriously to think on with them-
selves, and diligently to practise in their lives, what-
soever things are true. Whence I observe this note,
for us and for all men, that whatsoever things are
true, we are to think on them, and to do them. Is
it a truth in religion ? We are to embrace it, and
profess it ; as we see our apostle was not disobedient
to the heavenly vision which appeared to him in the
way, but having the eyes of his understanding opened
by the Lord's Spirit, he straightway preached Christ
in the synagogues, Acts ix. 20, and professed the
truth in all integrity and simplicity. Is it a truth in
the words of our mouth ? We ought every man to
speak the truth unto his neighbour, as Zechariah
willeth, saying, Zech. viii. 16, ' Speak every man the
truth unto his neighbour; ' and after him the apostle,
saying, Eph. iv. 25, ' Cast off lying, and speak every
man truth unto his neighbour.' Is it a truth in our
deeds, and in the ways of our life ? We are to be as
Nathanaels, John i. 47, true ' Israelites indeed, in
whom is no guile,' and not to make show of one
thing, and in truth to be another thing. Whatso-
ever truth it is, it ought to be so precious unto us,
as that with the apostle, 2 Cor. xiii. 8, we should say,
' We cannot do anything against the truth, but for
the truth ; ' we cannot hold of error against the truth,
we cannot lie to falsify the truth, we cannot dissemble
to make show of others than the truth is we are.
Let this one reason for this time serve to press this
point. Christ is truth, as himself saith, John xiv. 6,
' I am the way, the truth, and the life ; ' and what-
soever he spake was truth, and for the truth, for ' no
guile was ever found in his mouth,' 1 Peter ii. 22.
We are the sons of him who is truth, that is, of God;
we are redeemed by him who is truth, that is, by
God ; we are regenerate and born again by the Spirit
of truth ; we are called to the knowledge of the truth ;
and so we shall dwell with God for ever, if we speak
the truth from our heart. As, then, we will have
him who is true, and truth itself, to be our God, and
ourselves to be his people and heirs of his kingdom,
we are to think on, and to do, whatsoever things are
true.

Are we, then, to think on, and to do, whatsoever
things are true ? First, let this teach us to take heed
and beware of errors in religion, whereby the truth of
the gospel of Christ Jesus is perverted. Whosoever
saith it, if it be a truth, it is to be maintained ; but if
it be an error from the truth, whosoever saith it, it is
to be rejected. If fathers, councils, church, and all
say it, if it be an error, what is that to me ? But if
it be a truth, be it Arian, or Lutheran, or Papist, or
Protestant that saith it, what is that to me ? No

authority may give warrant to an error, neither may
any man's person or profession prejudice a truth ;
but whatsoever is true, we are to think on it, and do
it ; whatsoever is erroneous, we are not to think on it,
not to do it. What shall we say, then, unto them
that wholly build upon ' the church, the church,' and
ever run on us with open mouths, ' the doctrine of
the church, the doctrine of the church,' and this
church, forsooth, is the church of Rome ? What
shall we say unto them that, having laid down and
taught a truth, afterwards perceiving themselves
therein to concur with Calvin, did therefore revoke it,
and turned the truth into an error ? We say unto
them as Isaiah said unto the Jews in his time, chap,
viii. 19, 20, ' Should not a people inquire at their
God ? To the law and to the testimony : if they
speak not according to this word, it is because there
is no light in them.' The thing that we ask is, What
is a truth according to the word, what is an error
from the word ? Not what the church teacheth, or
what Calvin saith. If they can shew that the things
which their church teacheth are true, we profess our
willingness to embrace whatsoever things are true ;
and if Calvin say the truth, why should they reject it
because he sayeth it ? Learn you to discern between
truth and error ; and look not so much who sayeth
it, as whether it be true or erroneous that is said.
If the church, or some special professors of the truth,
agree upon a truth, it may very well sway with us.
But howsoever men say, a truth in religion is there-
fore to be received because it is a truth, and an error
therefore to be rejected because it is an error. If it
be a truth, receive it ; if an error, reject it.

Again, are we to think on and to do whatsoever things
are true ? Let this, then, teach us to put away lying
out of our mouths. Whatsoever things are true, we
are to speak them in their due times and places ; but
whatsoever things are lies and falsehoods, there is no
time or place for the speaking of them. For all
tying is of the devil, and he is the father thereof,
John viii. 44, And fearful is the judgment that lying
draweth on with it ; for ' whosoever,' saith John,
Rev. xxi. 27, ' worketh abomination or lies, shall not
enter into the heavenly Jerusalem ; ' and again, chap,
xxii. 15, ' Without shall be dogs, and enchanters, and
whoremongers, and murderers, and idolaters, and
whosoever loveth or maketh lies.' And therefore the
Holy Ghost very often very carefully forbiddeth it,
saying, Col. iii. 9, ' Lie not one to another, seeing
that ye Jiave put off the old man with his works ; '
and again, Eph. iv. 25, ' Cast off lying,' &c. And
yet see how men love rather to lie than to speak
truly ; as if they had rather run with the devil, than
walk in truth with God. One desperately lieth in
despite of the truth, and boasteth himself of his lying.
Another lieth, hoping so to conceal his sins as he
hath fallen into, and so addeth iniquity to iniquity.
Another lieth, but it is, forsooth, in jest, and he

Ver. 8.]

LECTURE LXXX1V.

301

meaneth no harm by his lying. And another lieth,
but it is, forsooth, greatly for the behoof and good of
his friend, or else he would not do it. Thus lying,
which the Lord so much hateth, everywhere abound-
-eth. And though none indeed can, yet some think
they may, plead pardon for their lying. The desperate
liar, it may be, hopeth not for, nor reckoneth upon,
any pardon. He hath made a covenant with death,
and with hell he is at agreement. And what pardon
he hopeth for, I know not, that to conceal his other
faults and sins, also lieth. But if two sins be not to
be bound together, because in one we shall not be un-
punished, then what hope of impunity when unto
other sins is added also hying '? Now, for lying in
jest, no man, I think, will say that it is either a less
fault, or more pardonable, than an idle word ; and
yet we see our blessed Saviour tells us, Mat. xii. 36,
that ' of every idle word that men shall speak, they
shall give account thereof at the day of judgment.'
And as for lying for the behoof and good of our friend,
the apostle thereby plainly condemneth it, Horn. iii. 8,
in that we may not do evil, by his rule, that good
may come thereof. So that we may not lie at all,
forasmuch as ' no lie is of the truth,' 1 John ii. 21.
Some kind of lying is less faulty than other, but no
lie is of the truth, and we are to speak eveiy man
truth unto his neighbour. Let us, therefore, cast off
all lying, even all kind of lying. For the ' lying lips
are an abomination to the Lord,' Prov. xii. 22, and
their judgment sleepeth not. For ' a false witness
shall not be unpunished, and he that speaketh lies
shall not escape,' chap. xix. 5. Let us speak the
truth every man one unto another, for we are members
one of another. Let us speak every man the truth
from his heart, without mincing it, and speaking it
by halves. The truth will bear out itself; speak,
therefore, the truth, and shame the devil. By speak-
ing the truth we are like unto God, but by lying we
are like unto the devil. Whatsoever things, there-
fore, are true, let us think on them, and do them.

Again, are we to think on and to do whatsoever
things arc true ? Let this then, thirdly, teach us to

be that in truth which we would seem unto the world
to be, avoiding all hypocrisy and dissimulation.
Would we seem unto the world to be religious to-
wards God, just in our dealing with men, chaste in
our bodies, harmless in our lives, merciful to the
poor, despisers of the world, &c ? Let us be such in
deed and in truth, not in word and in show only.
' For the hypocrite,' as saith Job, chap. xiii. 16,
' shall not come before God.' And therefore Peter,
1 Peter ii. 1, willeth us to ' lay aside all malicious-
ness, and all guile, and dissimulation.' But who
hearkeneth or regardeth ? How many at this day,
like unto Judas, seem to kiss, when indeed they do
betray ? How many at this day, like unto Absalom,
make a show of inviting their friends unto their table,
when indeed their meaning is, if not to kill them, yet
to snare and entrap them ? How many, like unto
Joab, seem to speak peaceably with their friend, when
indeed their purpose is to wound him ? How many,
like unto the Jews that came to Nehemiah, Neh. vi. 19,
speak fair to a man's face, but speak their pleasure
of him behind his back, and seek what they can to
thwart him, or to disgrace him, or to discredit him ?
Yea, who now more commonly defameth a man,
exalteth himself against him, and imagineth mischief
for him, than his own companion, his familiar friend,
with whom he took sweet counsel together, and walked
in the house of God as friends, as it fell out with
David ? So little truth there is in the ways and
works of men, and so deep dissembling in their whole
lives. So that we may well take up that of the pro-
phet, Ps. xii. 1, ' The faithful are failed from among
the children of men. Men speak deceitfully every
one with his neighbour : they flatter with their lips,
and dissemble with their double heart.' But, Job
viii. 13, ' The hypocrite's hope shall perish, his con-
fidence also shall be cut off, and his trust shall be as
the house of a spider.' Let us, therefore, hate all
hypocrisy and dissimulation ; as we would seem to
be, so let us be indeed, such as we ought to be ; and
whatsoever things are true in religion, in word or in
deed, let us think on them, and do them.

LECTUEE LXXXIV.

Whatsoever things are /wriest, whatsoever things are just, whatsoever things are purr, whatsoever thi)i</s arc lovely,

' &c— Philip. IV. 8.

TTfHATSOEVER things are honest. Here is the
' ' second general head of that Christian duty
which the apostle commendeth unto the Philippians,
wherein he exhorteth them to think on, and to do
whatsoever things may grace them with a reverent and
•comely gravity, that their gravity in all things per-
taining to them being such as beseemeth their persons,
they may so purchase unto themselves reverence
■amongst men. For so I understand the word used by

our apostle in this place. Whence I observe this
lesson for us, that whatsoever things beseem our per-
sons, we are to do them, and that with such a comely
gravity as may win reverence unto our persons. This
duty the apostle prescribeth unto Titus, and in him
unto all ministers, where he saith, Titus ii. 7, ' Above
all things shew thyself an example of good works, with
uncorrupt doctrine, gravity, integrity,' &c. ; where,
besides other things, ye see, he requireth in Titus, and

362

AIRAY" ON THE PHILIPPIANS.

[Chap. IV.

so in other ministers of the gospel, gravity; that is,
such an outward grave carriage of themselves, as may
win reverence unto their persons. This duty he pro-
scribeth also to elder men, in the same chapter, saying,
ver. 2, that they ought to be ' sober, honest,' &c. ;
honest, that is, grave, even with such a gravity as may
join reverence to then persons. And this duty in this
place he prescribeth even unto all, that we all labour
unto such a gravity as best beseemeth our persons,
whatsoever we be. Neither let any man here so mis-
take me, as if I meant, that in any man there should
be such an austerity that a man may hardly come to
the sight or speech of him. For the servant of God
should be meek, and kind, and gentle, and courteous
unto all men, even as the apostle exhorteth, saying,
Eph. iv. 32, ' Be ye courteous one unto another.'
But this is it I say, that in all men, according to then
places and persons, there ought to be a comely gravity,
in some more, in some less, but in all such as be-
seemeth them, and may join reverence to their persons.
This, then, should teach us to take heed and beware
of such lightness as is any way unbeseeming our per-
sons ; of lightness in our attire and apparel, of light-
ness in our gait and gesture, of lightness in our talk
and speech, of lightness in our actions and deeds.
For gravity in all these things is not more beseeming,
than any such lightness is utterly unbeseeming in any
man. To see a minister wear this shag and ruffian-
like hair, which is too, too common among all sorts
of men ; to see him turn himself into every cut, and
every new fashion of apparel that comes up ; or to hear
him bring into the pulpit rhyming stuff and scurrile
jests to move laughter ; to see a magistrate drinking
and carousing among boon companions, or dancing
about a May-pole, or running into such folly as he
should restrain in others ; to see an ancient matron
mincing her treadings, or tricking and trimming her-
self like unto one of the younger sort, or any way
wantonly carrying herself ; to see a young woman
full of talk, or much abroad in the streets, or familiar
with others than of her own sex ; to see a scholar
courting young women, or frequenting taverns, inns,
or ale-houses, or sporting himself any way lasciviously ;
generally, to see a man more garish in his attire and
apparel, more nice in his gait and gesture, more vain
in his talk and speech, more unreverent in his actions
and deeds, than is meet for his place and calling, how
unbeseeming is it ! How disgraceful is it to their
persons that offend aDy of these ways ! A man's
garment, saith the son of Sirach,* and his excessive
laughter, and his going, declare what person he is.
Lightness in these things shew that he is light, and
consequently his credit amongst men, and that worthily,
is also light. And yet how much do all sorts offend
this way ! Ministers and magistrates, ancient matrons
and young women, scholars, and men generally !
Unto every of these, a reverence beseeming them is
* Ecclus. xix. 28.

due ; which yet they want, because there wanteth in
themselves that gravity which beseemeth their persons,
and whereby they should win reverence unto then*
persons. For here, in my judgment, is one very great
cause of that want of reverence which is everywhere.
We complain greatly, and not without just cause, of
great want of reverence in the younger sort towards
their elders and their betters in their places ; but cer-
tainly here is one great cause of it, we ourselves, every
man in his place, walk not in that gravity that be-
seemeth our persons ; we are not of that discreet and
seemly carriage which should win reverence unto us
in our places ; but not considering ourselves one way
or other, we bewray that vanity, that lightness, that
foolishness, and oftentimes that boyishness in ourselves
which causeth want of reverence, and bringeth con-
tempt unto our persons. Well, ye see our apostle
would have us to think on and to do whatsoever things
are grave, and decent, and beseeming our persons in
our places. Let us hearken unto our apostle, and ht
us, every man, consider himself, and do that wThich is
grave and beseeming us in our places. Let us avoid,
both in our apparel, and in our gesture, and in our
talk, and in our deeds, whatsoever may bewray any
land of lightness in us. So shall we do that which in
this point Ave ought, and so shall we recover that
reverence which we have lost.

Whatsoever things are just. This is the third general
head of that Christian duty which the apostle com-
mencleth to the Philippians ; wherein he exhorteth
them to think on and to do whatsoever things are just,
that every one may have that which is right, and none
may be defrauded of that which is due unto him. For
the apostle's speech here of just things, is meant (I
take it) of things which may be justly required of us,
that such should be performed ; not of things which
we may justly require of others ; for such things wre
will exact fast enough, though we be not exhorted
thereunto. Hence, then, I observe this lesson for us,
that whatsoever things may justly be required of us,
we are to think on them and to do them. May the
Lord justly require a duty of us, and may the prince
justly require a duty of us ? ' Give unto God those
things which are God's, and give unto Caesar those
things which are Caesar's,' Mat. xxii. 21. That obe-
dience which is due unto the Lord, give unto him ;
and that loyalty which is due unto the prince, give
unto him. May our neighbour require a duty of us ?
The rule of our blessed Saviour is general, Mat. vii. 12,
' Whatsoever ye would that men should do unto you,
even so do ye to them.' And a most absolute and
rare example thereof we have in Job, in chap, xxxi.,
from ver. 1G to 22, whence it is most plain that what
could be justly required of him by his neighbour, he
was not a-wanting in it. Are we masters ? What the
servants may justly require of us, that we must think
on and do ; as it is written, Col. iv. 1, ' Ye masters,
do unto your servants that which is just and equal,

Ver. 8.]

LECTURE LXXXIV.

363

knowing that ye have also a master in heaven.' Are
we servants ? "What our masters may justly require of
us, that must we think on and do; as it is written,
chap. iii. 22, ' Servants, be obedient unto them that
are your masters according to the flesh, in all things,
not with eye-service as men-pleasers, but in singleness
of heart, fearing God,' &c. Are we husbands ? What
our wives may justly require of us, that must we think
on and do ; as it is written, ver. 19, ' Husbands, love
your wives, and be not bitter unto them.' Are we
wives ? "What our husbands may justly require of us,
that must we think on and do ; as it is written, ver.
18, ' Wives, submit yourselves unto your husbands, as
it is comely in the Lord.' Are we fathers.? Ver. 21,
' Fathers, provoke not your children to anger, lest
they be discouraged.' Are we children ? Ver. 20,
' Children, obey your parents in all things, for that is
well-pleasing unto the Lord.' Which also tutors and
scholars are to apply unto themselves. Do we owe
anything unto any man ? Rom. xiii. 8, ' Owe nothing
to any man, but to love one another.' Do we lend
any money to any ? Exod. xxii. 25, ' If thou lend
money to my people,' saith the Lord, ' that is, to the
poor with thee, thou shalt not be as an usurer to him,
ye shall not oppress him with usury.' Are we eccle-
siastical men, or temporal men, or military men, or
scholastical men, or public men, or private men ?
Look what may be justly required of us by the laws of
the church, or of the commonweal, or of arms, or of
scholars, or of those cities and places where we dwell
and live, that we are to think on, and to do. Gene-
rally, what men soever we be, what things soever may
justly be required of us by the law of nature or of
nations, by the law of God or of man, we are to think
on them and to do them. And that for these reasons :
first, because the things are just in themselves, for
otherwise they cannot justly be required of us, but,
being just in themselves, we are to think on them, and
to do them. Secondly, because the things which may
justly be required of us, do indeed make us debtors
unto them that may require them of us. For, have
we counsel, wisdom, learning, strength, &c. ? We are
debtors unto them that need these things, and require
them of us. And hereupon the apostle said, that he
was ' debtor both to the Grecians and to the barbarians,
both to the wise men and to the unwise,' Rom. i. 14 ;
a debtor to bestow on them such spiritual gifts as he
had received of the Lord. Thirdly, because the things
which are justly required of us may be for their good
that require them. For we are to do good unto all,
as the apostle exhorteth, saying, Gal. vi. 10, ' Do good
unto all, but especially unto them that are of the
household of faith.' Being, then, that thereby we may
do good, whatsoever things may justly be required of
us, we are to think on them, and to do them.

This, then, should teach us, in any case, to beware
of defrauding any of anything that is due unto him.
' Let no man,' saith the apostle, 1 Thes. iv. 6, ' op-

press or defraud his brother in any matter.' But do
we not defraud the Lord ? defraud the prince ? de-
fraud our neighbours and brethren ? Yes, surely.
And wherein do we defraud them ? In that we give
them not that which is due unto them ; in that we do
not think on and do whatsoever things they may justly
require of us. For who is he that walketh in that
obedience which the Lord most justly requireth of
him ? Our manifold rebellions against our God, and
our wilful transgressions against his law, are too, too
great evidence against us. I cannot speak of many
things wherein we sin all against our God. Give me
leave to warn you at this time of one. Ye know how
earnestly the Lord requireth of us the sanctifying of
the Sabbath, and how sharply he hath punished the
breach of thai, commandment, even by death and deso-
lation of kingdoms. Yet how much do we profane it,
as throughout the whole year, so especially at this
time of the year, by bringing in our May- poles, by
having our ales, by that most disorderly trunk- playing,
by rifling, by bowling, and divers other kinds of
gaming ; by our ill customs of riding, going, drinking,
dancing, and many the like offensive things on that
day ? If we must needs have these things, some of
which are heathenish, and the rest no way necessary
and little better, yet let us spare the Lord his day, let
us consecrate that day, and therein ourselves unto him.
We have other sins too many, though we do not add
this unto them of profaning the Lord his daj\ Let
us remember what the Lord in this justly requireth of
us, and let us not defraud him of this due. Again,
how many villanous and traitorous wretches are there,
which give not unto their prince that loyalty which
she most justly requireth of them '? Those most
bloody treasons which her most unnatural subjects
have practised against her, besides many others plotted
by those faithless and cruel monsters of Rome and
Spain — from all which the Lord, by a most mighty
hand, hath delivered her, and let us still pray unto our
good God that he will still keep her safe under his
wings and deliver her — those bloody treasons, I say,
shew how many have defrauded her of that which is
most due unto her. Come lower, and what end shall
we make ! how imperious are masters over their ser-
vants, and how untrusty are servants toward their
masters ! how bitter are the husbands sometimes
towards their wives, and how undutiful are they again
towards their husbands ! how cockering are parents of
their children, and how stubborn are children towards
their parents ! how negligent are tutors ! how disso-
lute are scholars ! how careless are they that owe, to
repay that they owe ! and how ready are they that
lend to grate upon them to whom they lend ! how
many men in the ministry defraud then- churches of
that which is due unto them ! and how many of the
rest defraud the commonwealth of that which is due
unto it ! To speak all in one word, how few of all
sorts think on and do that which might justly be

304

AIUAY UN THE PHILI PPIAXS.

[Chap. IV.

required of them ! Well, ye see the apostle would
have us to think on and to do whatsoever things may
justly be required of every one of us in our place. Let
us, therefore, every one of us, consider ourselves in our
place, and let us see what thing it is that may justly be
required of us. Not one of us all but we shall find many
things which the Lord our God, which our sovereign
prince, which our neighbours and brethren, may justly
require of us. Not one of us all, but we shall find
many things which, by the law of nature, by the law
of nations, by the law of God, by the law of man, may
justly be required of us. Let us therefore, every one
of us, think of these things, and let us, all of us in our
place, do whatsoever may justly be required of us. Let
our care be not to defraud any, God or man, prince
or people, neighbour or brother, one or other, of that
which is due unto him ; but whatsoever things are just,
let us think on them and do them. So shall we do
that which we ought, and so shall the wrath of the
Lord, which is kindled against us, be turned away
from us : It followeth : —

Whatsoever things are pure. This is the fourth
general head of that Christian duty which the apostle
commendeth unto the Philippians, wherein he exhorteth
them to think on, and to do, whatsoever things are
pure, that having their conversation honest, holy, and
harmless, they might be blameless, innocent, and un-
defiled by any fibhiness of sin. Whence I observe
this lesson for us, that whatsoever things are pure and
clean from all filthiness of the flesh and of the spirit,
we are to think on them and to do them. The Scribes
and Pharisees thought on and observed an outward
purity, and cleanness of the body ; for they would not
eat till first they had washed their hands, Mark vii. 3 ;
which outward cleanness of the body we do not mis-
like. But that is not the thing intended. For, as
our blessed Saviour teacheth, Mat. xv. 20, ' to eat
with unwashen hands defileth not the man.' Our
adversaries imagine that they think well on this point,
a great many of them, if they keep themselves single
and unmarried, though then they bum and wallow in all
filthy lusts and pleasures. But the Holy Ghost hath
taught lis, Heb. xiii. 4, that ' marriage is honourable,
and the bed undefiled.' And therefore he hath said unto
all, without exception of any, 1 Cor. vii. 2, ' To avoid
fornication, let every man have his wife, and let every
woman have her husband.' That outward cleanness,
then, of the body, in washing of the hands, and the like,
nor this abstinence from marriage, are the pure things
which we are to think on and to do, but far other things.
We are to be pure in heart, having our hearts puri-
fied by faith. For 'by faith God purifieth our hearts,'
Acts xv. 9. We are to be pure in our consciences,
' having our consciences purged from dead works to
serve the living God,' Heb. ix. 14. We are to be
pure in our tongue and talk, that ' our speech may be
to the use of edifying, and may minister grace unto
the hearers,' Eph. iv. 29. We are to be pure in our

works and deeds, that 'we may be blameless, and with-
out rebuke,' for anything that we do, Philip, ii. 15.
We are to be pure in our bodies, that our bodies may
be fit temples for the Holy Ghost to dwell in. For

1 know ye not,' saith the apostle, 1 Cor. vi. 19, ' that
your body is the temple of the Holy Ghost ?' To speak
all in one word, we are to be pure in the whole man,
both in our outer and in our inner man, being ' cleansed
from all filthiness both of the flesh and of the spirit,
and growing up unto full holiness in the fear of God,'

2 Cor. vii. 1. This is that purity which the Lord re-
quireth at our hands, even to be pure in our flesh and
in our spirit, in our soul and in our body, in our hearts
and in our consciences, in our words and in our deeds,
that so we may be blameless and without rebuke.

What then ? Am I come to teach you to be pure
men and women ? Dare I take upon me to persuade
you unto purity ? Yea, even so, beloved. As the
prophet saith, Isa. i. 16, so say I unto you, ' Wash
you, make you clean.' And as our apostle saith unto
Timothy, 1 Tim. v. 22, so say I unto you, ' Keep j'our-
selves pure.' And with our apostle here, 'whatsoever
things are pure, think on them and do them.' Yea,
but this is a thing that cannot be : ' For none can say,
I have made my heart clean, I am pure from sin,'
Prov. xxi. 9. True indeed, yet are we still to endea-
vour ourselves unto it, and to labour after it. We are
to ' desire the best gifts,' 1 Cor. xii. 31 ; and we are
to 'follow peace with all men, and holiness,' Heb. xii.
14, though in this life we cannot come unto them and
comprehend them. Otherwise that of our Saviour
should be in vain, ' Be ye perfect, as your Father
which is in heaven is perfect,' Mat. v. 46. This is a
thing that cannot be, yet is it a thing that we must
labour and strive unto, both by prayer, and every holy
course. So, howsoever we cannot be pure, yet must we
labour and strive unto it, both by prayer and every holy
course, that we may be pure both in body and in soul,
even in our whole man, until the coming of Christ Jesus.
This, then, should teach us to take heed and beware
of whatsoever things may defile us in our bodies or in
our souls. The time was when they defiled themselves
that touched a dead corpse, or anything that was un-
clean. But all those things perished with the using.
Now our blessed Saviour hath told us, Mat. xv. 19,
what the things are that defile the man, and those are,
' evil thoughts, murders, adulteries, fornications, thefts,
false testimonies, slanders ;' likewise covetousness,
scurrile jesting, corrupt communication, and the like.
And therefore the Holy Ghost everywhere giveth out
caveats against these things, admonishing always to
take heed and beware of them. ' Let no corrupt com-
munication proceed out of 3Tour mouths,' saith the
apostle, Eph. iv. 29. And yet, how do many of us
defile ourselves with filthy and unseemly talk ? It is
a shameful thing unto chaste ears to hear what filthy
ribaldries, what bawdy talking, what uncomely jesting,
what lewd and wanton songs and sonnets are used in

Ver. 8.]

LECTURE LXXXIV.

365

many places both by men and women, old and young.
They remember not that their tongues were given
them wherewith to glorify the God of heaven ; but as if
their tongues were their own, to speak therewith what
they list, therewith they despite the Lord, offend their
brethren, and defile themselves. Again, 'Fly fornica-
tion,' saith the apostle, 1 Cor. vi. 18; 'every sin that a
man doth is without the body, but he that committeth
fornication sinneth against his own body.' And yet how
do men defile their bodies in all places with the filthiness
of this sin ? ' Know we not, beloved, that our bodies
are the members of Christ ?' Or if we do, ' shall we
take the members of Christ, and make them the mem-
bers of an harlot ? God forbid. Know we not that he
which couple th himself with an harlot, is one body with
her ?' And shall we join ourselves unto an harlot,
and cut off ourselves from the body of Christ Jesus ?
God forbid. Know we not that our bodies are the
temples of the Holy Ghost to dwell in ? And shall we,
by following after strange flesh, drive the Holy Ghost
out of the temples of our bodies? God forbid. 1 Cor.
iii. 17, ' If any man destroy the temple of God, him
shall God destroy.' Now what do we else but destroy
the temple of God, when we make our bodies a cage
of unclean birds, and of all hateful lusts and pleasures?
It behoveth, therefore, every man to look into himself,
how he suffereth himself to be defiled with this un-
cleanness, that he keep his body a pure virgin unto
the Lord. Again, 'Let none of you,' saith the apostle,
1 Peter iv. 15, ' suffer as a murderer, or as a thief, or
as an evil-doer, or as a busy-body in other men's
matters.' And yet by killing, and stealing, and rob-
bing, and all manner of evil-doing, we break out, and
as the prophet saith, Hos. iv. 2, ' Blood toucheth
blood.' And, indeed, so little now-a-days do we thirst
after purity in all our ways, that we had even as lief
be counted impure as pure. Yea, now we have taken
it up for a scoff and reproach unto them that make
any conscience of their ways, that, forsooth, thej7 are
pure men, and they are pure women ■ and if any such
haply tread a little awry, then, These be the pure men,
these be the pure women ! Thus, instead of hearken-
ing unto the apostle's exhortation, we mock and re-
proach them that endeavour to keep themselves pure.
Well, ye see that our apostle would have us to think
on, and to do whatsoever things are pure. Let us
hearken unto the apostle, and let us labour and strive
unto it, both by prayer, and every holy course, to be
pure in body and in soul, in word and in deed, and in
our whole man. Let us abstain from whatsoever
things may any way defile us : Eph. v. 3, 4, ' Forni-
cation, and all uncleanness, or covetousness, let it not
once be named amongst us, as becometh saints ;
neither filthiness, nor foolish talking, nor jesting,
which are things not comely ; but rather giving of
thanks.' Even whatsoever things are pure, let us
think on them, and do them. It followeth : —

Whatsoever things pertain to love. This is the fifth

general head of that Christian duty which the apostle
commendeth unto the Philippians, wherein he exhort-
eth them to think on, and to do whatsoever things are
lovely, and may procure them love and favour with
all men. For so I understand the apostle in this
place. Whence I observe this lesson for us, that
whatsoever things may win us love and favour amongst
men, we are to think on them, and to do them. It is
said of our blessed Saviour, Luke ii. 52, that ' he in-
creased in wisdom, and stature, and in favour with
God and men.' And it cannot but be commendable
in us, so to carry ourselves, as that we grow in line
and favour amongst men. What then ? Are we to
communicate with the idolatrous in their superstitions,
with the drunkards in their drunkenness, with the las-
civious in their wantonness, with the idle in their idle-
ness, with the unthrifts in their unthriftiness, with the
factious in their factiousness, with the careless in their
recklessness, with the carnal in their carnality, that
we may win their love and favour ? The favour in-
deed of such is seldom won but so. But it is not so
much the love and favour of them, as the love and
favour of the good and godly that we are to seek.
What then ? Are we to soothe and flatter them, to
speak that we should not, that we may seek to please
them; to spare to speak that we should, lest we offend
them ; to hazard a good conscience, for the pleasing
of them ; or every way to labour to creep into their
favour ? for thus sometimes even their favour is won.
Nay, neither are we thus to seek after the favour of
good men. But so we are to think on, and to do,
whatsoever things may win us love and favour amongst
men, as that the same things also may purchase us
favour with God ; for otherwise, if they be not accept-
able unto God, howsoever they might win us favour
amongst men, wre are not to think on them, nor to do
them. What, then, are the things which may win us
favour with God and men ? If we put on tender
mercy, kindness, humbleness of mind, meekness,
long- suffering, patience, and temperance ; if we be
true in word and deed, just in our dealing-, helpful to
the poor, honest in our conversation, if we honour the
aged, seek not our own, but the wealth of others, &c,
these are things, as pleasing unto God, so such as win
the love and favour of all men, not only the good and
godly, but also the wicked and ungodly. These
things, therefore, we are to think on and to do. And
so our apostle willeth, where he saith, Col. iii. 12,
' Now therefore, as the elect of God, holy and be-
loved, put on tender mercy,' &c.

This should teach us to avoid the things which
may bring upon us the hatred and obloquy of men ;
otherwise than the manner of some is, who purposely
do some things, that thereby they may spite and
grieve some men. It is not the hatred or displeasure
of men that may withhold us from speaking, or doing
that we ought. But if to spite or grieve some man,
we stick not to speak or do that which may displease

366

AIRAY ON THE PHIL1PPIANS.

[Chap. IV.

our God, then our judgment sleepeth not. If we
bring upon ourselves the hatred of men, and withal
the displeasure of God, the burden will be too heavy
for us to bear, Let us therefore hearken unto the
counsel of our apostle, and let us think on, and do,
whatsoever things may win us love and favour with

men, so that withal they be pleasing unto God. Let
us avoid whatsoever things may bring upon us the
hatred or displeasure of men, specially such as are
displeasing unto God. Let us love and live, so that
we may be loved of God and man ; even whatsoever
things are lovely, let us think on them, and do them.

LECTUEE LXXXV.

Whatsoever things are of good report, think on these things, and do these things, which ye have both learned and

received, dc. — Philip. IV. 8, 9.

THERE is yet remaining another general head of
Christian piety, which the apostle commendeth
unto the Philippians, wherein he exhorteth them" to
think on, and to do, whatsoever things are of good
report amongst men, that by such things they may
win unto themselves a good name, and be well spoken
and reported of in the places where they live. Whence
I observe this lesson for us, that whatsoever things
may purchase us a good report, or continue our good
name amongst the sons of men, we are to think on
them, and to do them, that as much as is possible we
may hear well of all men. ' A good name,' saith Solo-
mon, Prov. xv. 30, 'makeththe bones fat;' that is, so
comforteth, and rejoiceth, and strengthened a man, as
good fare which maketh him fat and well liking. Yea, ' a
good name,' saith the same Solomon, chap, xxii.l, 'is to
be chosen above great riches ;' yea, Eccles. vii. 3, ' a good
name is better than a good ointment.' A good life, saith
the son of Sirach,* hath the days numbered, but a good
name endureth for ever ; it continueth with thee above
a thousand treasures of gold. And therefore it is that
men are oftentimes as jealous of their good name and
good report among men as of their lives, and count
themselves (after a sort) killed, when their good name
is impaired or called into question. To have, then, a
good name, ye see, and to be well reported of, is as
much worth as gold, nay, as a thousand treasures of
gold ; nay, as much worth as a man's life. Therefore
the apostle exhorteth, Rom. xii. 17, to ' procure things
honest before all men ;' things honest, that is, things
which may purchase us credit, and make us to be well
reported of amongst men ; and our apostle in this
place to think on, and to do, whatsoever things are of
good report. Now, then, what are the things that
make us well reported of amongst men ? Surely, if
it be said of us that we are men dealing faithfully,
truly, justly, and uprightly ; living honestly, soberly,
purely, and godly ; walking wisely, modestly, peace-
ably, and lovingly with our brethren, bearing things
patiently, as becometh the saints of God; in a word,
having faith and a good conscience, and whatsoever
things pertain to virtue : if we be such men, these
things will make us well reported of, and either bring
us to a good name, if we had it not, or continue our
* Ecclus. xli. 13.

good name, if we have it. For these are things of
good report, both before the Lord, and also before men.

Yea, but this is great vanity, to seek after fame and
good report among men, that men may speak well
and report well of us. It is so indeed, if therein we
seek our own glory. For how good soever, how full
of rare virtues soever the things be that we do, if
therein we seek our own glory, it is surely great vanity.
We must therefore know that we are to think on, and
to do the things that are of good report both before
the Lord and also before men, not for our own glory,
but for the glory of Christ Jesus, in whom we believe,
for the glory of the gospel of Christ Jesus, which we
profess. We must have care that we may be well
spoken of, well reported of, not for any tickling vanity
of our own praises, but that the name of God, that
the truth of Christ Jesus, might be well spoken of for
our sakes. For it is an ornament and honour unto
the truth with men, if the professors of the truth be
of good report amongst men. And therefore our
blessed Saviour saith, 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
our apostle, describing the office of a minister, saith,
1 Tim. iii. 7, that • he must be well reported of, even
of them that are without, lest he fall into rebuke ;'
indeed, that the word of God be not evil spoken of.
And the apostle Peter, prescribing unto wives how
they ought to order themselves towards their husbands,
saith, 1 Pet. iii. 1, 2, that they are to be ' subject unto
them :' and why ? ' That even they which obey not
the word, may without the word be won by the con-
versation of the wives, while they behold their pure
conversation wdiich is with fear.' And to the same
purpose he giveth this general exhortation, chap. ii.
12, ' 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.' To the end,
therefore, that God may be glorified, and that the
truth which we profess may be well spoken of, we are
to think on and to do whatsoever things are of good
report, whereby we may win or continue a good name
and report amongst men.

This, then, should teach us to take heed and be-

Ver. 8, 9.]

LECTURE LXXXV.

307

ware of whatsoever things may bring an evil report
upon us ; and the rather, for that the hurt thereof
lights not upon ourselves alone, but upon the name of
our God whereby we are called, and upon the truth
of our God which we profess. What ill reports Eli
his sons heard touching the offerings of the Lord we
all know, as also how therefore ' men abhorred the
offerings of the Lord,' 1 Sam. ii. 17. Their sin
which they committed was very great, and brought a
very ill report upon them ; but hereby it is aggra-
vated, that it brought a dishonour upon the hoi}7 name
of God, and the offerings of the Lord. And so must
we reckon, that whatsoever ill report we bring upon
ourselves by any evil that we do, it lights not on our-
selves alone, but upon our God, in whom we believe,
and upon his truth which we profess. And yet how
careless are we of such things as bring ill reports
upon us. Factions, divisions, and contentions, what
ill reports do they bring upon us, and upon the truth
which we profess. And yet how is the corn over-
grown everywhere by these weeds and tares ! Every
one of us will post the name off from one to another.
The Brownists and Barrowists, they make no division
in the church ; the ringleaders of factions, they make
no factions in societies ; the firebrands of contention,
they make no contention among neighbours and
brethren, but such, and such, and such. But yet the
thing remaineth to our great infamy; faction, division,
and contention, they grow up to our shame. Again,
usury, I think, will be confessed to be a thing of evil
report. I am sure the Lord hath forbidden it, Levit.
xxv. 36, even all usury or vantage, call it biting
usury, or what else you will ; and that the prophet
Jeremiah so loathed it, Jer. xv. 10, that he washed
his hands clean of either lending or borrowing upon
usury ; that Nehemiah swept it out from among the
people as a great filthiness, Nehem. v. ; and thatEzekiel
condemneth giving upon usury, or taking increase, by
what name soever you will call it, Ezek. xviii. 13. And
yet how many professors of the truth hear evil for this
sin ; and how ill doth the truth itself hear for this
sin ! I assure myself that the adversaries of the truth
offend a hundredfold more this way than do the pro-
fessors of the truth ; but, being a thing of evil report,
I could wish that the professors of the truth would,
with Jeremiah, wash their hands of this sin. I should
instance in many other things of evil report ; but by
these you will conjecture what is to be said of the
rest : for generally this I say, whatsoever the thing
be, if it be of evil report, we are not to think on it,
nor to do it, lest not only we, but the truth of Christ
Jesus, hear evil for our sakes.

Yea, but what if an evil report be brought upon us
without a cause ? What if we be counted schismatical,
factious, contentious, usurers, or the like, without a
cause ? Without a cause ? Then no matter. If there
be a cause of such report, then we are to look unto
it; but if not, we need not to be moved much at the

matter. Nay, our Saviour tells us, Mat. v. 11, 12,
that we are blessed when men speak all manner of
evil against us for his sake falsely, and that we are to
rejoice and be glad. In these cases we are to pass,
with the apostle, by honour and dishonour, by evil
report and good report, 2 Cor. vi. 8. We cannot
stay men from reporting ill of us. Our blessed Saviour
himself heard it said of himself that he was ' a glutton,
and a drinker of wine, a friend of publicans and sin-
ners,' Luke vii. 31. What marvel if the world speak
evil of us, and, like the dragon, cast out whole floods
of evil reports upon us. But this we are to look unto,
that neither we think on nor do anything that may
bring an [evil report upon us justly. For we hear
what our apostle saith ; whatsoever things are of good
report, we are In think on them and to do them ; but
whatsoever things are of evil report, we are not to
think on them nor to do them. Let us therefore care-
fully look unto the things whereon we set our hearts,
or whereunto we set our hands. Is it a thing of good
report, which may make us well spoken of amongst
men ? Let us then think on it, and do it, that so the
truth which we profess may be well spoken of. But
is it a thing of evil report, which may make us ill
spoken of? Let even this be enough to dissuade us
from thinking on it, or doing it, whatsoever it be, lest
the .way of truth be evil spoken of. By things of good
report, our God and his truth, and ourselves, shall
have honour ; but by things of evil report, our God
and his truth, and ourselves, shall be dishonoured.
Let us therefore think on and do whatsoever things
may bring on us a good report, and avoid both the
thought and the deed of whatsoever may bring an ill
report upon us.

The last thing which I note in this general conclu-
sion of the apostle's exhortations, or rather in the
exhortation, is, that the apostle would have the Philip-
pians to think on these things, and to do these things;
for these two, howsoever they be severed in place by
our apostle, yet are they to be joined in the opening
of these words, and in following of the apostle's exhor-
tation. He would therefore have the Philippians to
think on these things ; that is, to enter into a diligent
consideration of these things with themselves, and in
their hearts to love and affect them, and likewise to
do these things, because it would be to no great pur-
pose that in their hearts they should love and affect
these things, and enter into a serious consideration of
them, unless also they should practise them in their
lives. Whence I observe this lesson for us, that unto
the performance of Christian piety and holy duty, it is
not enough to think on seriously with ourselves, and
in our hearts to love and affect whatsoever things are
true, &c, unless also in our outward actions we follow
whatsoever things are true, &c. Both in our hearts
we must think on, and love, and affect the things that
are good; and in the words of our mouth, in the works
of our hands, and in the ways of our lives, we must

368

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

shew forth the same. Heart and hand must go
together. If the heart indite a good matter, the
tongue must he the pen of a ready writer; if the heart
believe unto righteousness, the tongue must confess
unto salvation ; and if the knowledge of such things
as accompany salvation be in the understanding, there
must also be an holy practice of such things in the
life and conversation ; and therefore David prayed,
Ps. xix. 14, that both the meditations of his heart and
the words of his mouth might be acceptable in the
sight of the Lord ; no doubt that both in his heart he
might think on, and with his mouth might speak, and
in his life might practise, those things which were
good and right in his eyes. And in another place,
Ps. cxix., he professeth not only that he loveth the
law of the Lord, and meditateth therein continually,
but also that he keepeth his commandments with his
whole heart. For, as our blessed Saviour saith, Mat.
vii. 21, 'Not every one that saith unto me Lord, Lord,
shall enter into the kingdom of heaven, but he that
doth the will of the Father which is in heaven ;' and,
as the apostle saith, Piom. ii. 13, ' Not the hearers of
the law are righteous before God, but the doers of the
law shall be justified;' so is it likewise in this whereof
we now speak, that not every one that thinketh on, or
loveth and affecteth the things that are good, by and
by performeth the holy duties of Christian piety, but
he that sheweth forth his love in the holy practice of
a Christian life and conversation. Nay, indeed, what-
soever profession we make, and howsoever we say that
we think on, and love and affect the best things, yet
unless the fruit thereof shew itself in our outward
actions, in our lives and conversations, in vain do we
persuade ourselves of Christian piety in ourselves ;
for where the Spirit worketh in the heart a serious
cogitation, a true love and affection unto whatsoever
things are good, there also, by the power and work
of the same Spirit, the fruit of these things is seen in
the practice of a holy life and conversation ; so that
as we think on, and love, and affect the things that
are good, so we will be ready also to do and to prac-
tise that which is good.

Let this, then, teach us to take heed how we natter
ourselves with a vain persuasion of Christian piety
and performance of holy duty, when indeed we are far
from it. Thou wilt say unto me, that thou thinkest
on the things that are true, and holy, and just, &c,
as much as any man doth ; but thou must say it and
prove it, or else howsoever thou persuadest thyself of
thy performance of a good Christian duty, in that
thou thinkest on, and lovest, and affectest the things
that are good, yet thou deceivest thyself. For say
that thine heart is set on, and that thou hast a very
good mind unto whatsoever things are true, thou
must also prove it by doing whatsoever things are
true, by embracing a truth in religion, by speak-
ing the truth with thy mouth, and by being that in
truth which thou wouldst seem unto the world to be,

or else thou deceivest thyself. Say that thou lovest
and affectest whatsoever things are honest; thou must
also make proof of it by doing whatsoever becometh
thy person in thy place, with all decent gravity, or
else thou deceivest thyself. Say that thine heart is
set on whatsoever things are just ; thou must make
proof of it by doing whatsoever things may be justly
required of thee by God or man, or else thou de-
ceivest thyself. Say that thine heart is set on what-
soever things are pure ; thou must also make proof of
it by abstaining from all filthiness of the flesh and of
the spirit, or else thou deceivest thyself. Say that
thine heart is set on whatsoever things are lovely ;
thou must also make proof of it, by doing whatsoever
may win thee love and favour with God and men, or
else thou deceivest thyself. Say that thine heart is
set. on whatsoever things are of good report ; thou
must also make proof of it by doing whatsoever may
make thee well reported of, and the truth for thy sake,
or else thou deceivest thyself. Say that thine heart is
set on whatsoever things are good and commendable ;
thou must also make proof of it by doing whatsoever
things are good and commendable, and abstaining
from the contrary, or else thou deceivest thyself.
And therefore certainly a great many of us do deceive
ourselves. For by our outward actions it appeareth
how far otherwise we do than we should, lying one
unto another, doing things not seemly, defrauding
others of that is due unto them, defiling our own
selves, grieving one another, bringing upon ourselves
evil reports, and following after that which is evil and
blameworthy. We would, it may be, serve God, but
we do serve mammon ; we would, it may be, seem
religious, but we are covetous ; we cry, it may be, in
our hearts, and with our mouths, Lord, Lord, but we
do not the will of the Lord ; we would sit, it may be,
at the right hand and left hand of Jesus in his king-
dom, but we cannot away with it to drink of his cup.
In a word, we would make a show of godliness, but we
deny the power thereof ; we would seem to profess
Jesus Christ, but we do turn the grace of God into
wantonness. Thus we deceive ourselves, while we do
not both think on, and do the things that are good,
and such as accompany salvation. Let us therefore,
as many as fear the Lord, and desire to walk in his
ways, hearken unto our apostle, and both think on
and do whatsoever things are true, &c. He that hath
made all, and is only worthy of all, let him have all ;
heart and hand, thought and deed, word and work,
let all be employed in his service, let all be always
bent upon whatsoever things are true, &c, that still
we think on them and do them.

Which ye hare both learned, &c. This is the former
reason which the apostle useth to enforce his exhorta-
tion unto the Philippians, and it is drawn, as ye see,
from the things whereunto he exhorteth them, which
were no new things, such as they had not known or
heard of, but ' which they had both learned, and

Ver. 8, 9. J

LECTURE LXXXV.

3G9

received, and heard, and seen ' in him. Where I note,
that the things whereunto he exhorteth them were such
as they had both learned, and received, and heard,
and seen in him, and therefore such as both he might
the better urge, and they should the rather follow.
Whence first I observe this lesson for the minister and
teacher of the word, that if he will do good with his
people, and prevail with them unto every holy course,
he must both teach them with the word of truth, and
with example of life, that both they may hear and
learn the truth from his mouth, and likewise see the
same expressed in his life. And therefore our apostle
exhorteth Timothy, 1 Tim. iv. 12, to ' be an example
unto them that believe, in word and in conversation :' in
word, that from his mouth they might be instructed
in the wholesome word of truth ; and in conversation,
that in his life they might see that integrity which be-
cometh saints. So likewise he exhorteth Titus, chap.
ii. 7, 8, ' above all things to shew himself an example
of good works : with uncorrupt doctrine, with gravity,
integrity, and with the wholesome word that cannot
be reproved.' So that he would have him both to
teach the truth soundly and sincerely, and in his life
to carry himself with all gravity and integrity, to be a
pattern of good works and holiness of life. And so
the apostle Peter, 1 Peter v. 2, 3, exhorteth all
ministers to ' feed the flock of God which dependeth
on them, and to be examples to the flock ;' to feed
them with the bread of God, the wholesome word of
truth, and to be examples unto them in all holiness of
life. Otherwise, whatsoever they build with the one
hand, they pull down with the other ; and like unto
the naughty cow, turn down with their foot all the
milk that they have yielded. For preach they never
so well, labour they never so painfully, be they never
so eloquent and mighty in the Scriptures, if their life
be offensive, their teaching will be unprofitable. Nay,
if their people can once say unto them, — ' Physician,
heal thyself,' Luke iv. 23. ' Thou that teachest an-
other, teachest thou not thyself? thou that preachest
a man should not steal, dost thou steal ? Thou that
sayest a man should not commit adultery, dost thou
commit adultery?' Rom. ii. 21, 22 — let them never
look to prevail with them for anything that is good.
Oh but the people should regard what their teachers
say, not what they do. True, indeed, for so our
Saviour hath said. But the teachers should be care-
ful, as of that they say, so of that they do, to lead
their people in and out, both in soundness of doctrine
and in holiness of life. For as a woe is unto them if
any perish for want of feeding, so likewise if any
perish by then- ill and naughty example of living.

Let them, then, look unto this, that neither attend
unto doctrine, nor give good example of life unto
others ; and they also that attend unto doctrine, but
do more harm by their example of life than they do
good by their teaching; and they also that having care
that their life be not offensive, either do not, or cannot

teach their people the things that belong unto their
peace. The good minister of Christ should be able
at all times to press his people unto the things which
they had learned, and received, and heard, and seen
in him. He that faileth in either, doctrine or life,
hath his woe ; how much more he that faileth in both !

Secondly, Hence I observe this lesson fur you that
are hearers of the word, that whatsoever good things
ye have learned, received, heard, and seen in your
ministers and teachers, those things ye should think
on and do. For is there a necessity laid upon us to
preach the gospel unto you, and is there not a neces-
sity laid upon you to hear the word of your salvation
from our mouths ? Is there a woe unto us if we
preach not the gospel unto you, and is there not a
woe unto you if ye hear not the gospel of us ? Lieth
there a charge upon us to be examples unto you of
holiness of life, and integrity of conversation ; and
lieth there not a charge upon you to be followers of
us in all holiness of life and integrity of conversation ?
Yes, beloved ; if we be to bring the gospel of our sal-
vation unto you, ye are to receive it of us ; if we be
to shew you all the counsel of God, ye are to hear it
of us ; if we be to go before you in a sanctified life,
ye are to follow us, and so to walk as ye have us for
an example. And therefore saith the apostle unto
the Hebrews, chap. xiii. 8, ' Remember them which
have the oversight of you, which have declared unto
you the word of God ; whose faith follow, considering
what hath been the end of their conversation.' And
our apostle in the chapter before, • Be ye followers,'
saith he, ' of me, and look on them which walk so, as
ye have us for an example." Which of us would not
contemn that child that should not hearken to the
good counsel of his father ? or that subject that should
contemn his prince's ambassador ? Beloved, we are
your fathers in Christ Jesus, to beget you, by the im-
mortal seed of the word, unto a lively faith and hope
in Christ Jesus. How ought ye then, as dear chil-
dren, to hearken unto your fathers' instruction, and
so to walk as ye have us for an example. We are the
ambassadors of the King of kings and Lord of lords,
even of Christ Jesus, sent unto you in his stead, to
declare unto you the will of our heavenly Father, and
to beseech you to be reconciled unto God. How
ought we, then, to be received of you, and how ought
our message to be entertained ?

But do ye hearken unto us as unto your fathers in
Christ Jesus ? Do ye receive us as the ambassadors
of Christ Jesus ? Is our message entertained as sent
from Christ Jesus ? I bear you record, some of you,
that you receive our message, and hearken unto us
gladly. But if all of you say that ye do so, then must
I s&y unto 3Tou as Samuel said unto Saul, 1 Sam.
xv. 14, when Saul told him that he had fulfilled the
commandments, ' What, then,' saith he, ' meaneth
the bleating of the sheep in mine ears, and the lowing
of the oxen which I hear ? ' So say I unto you, What

370

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

meaneth, then, the gunning and drumming in mine
ears ? what meaneth the lording and ladying which I
hear ? If we come unto you, and speak unto you in
our own name, hear us not ; but if we come unto you,
and speak unto you in the name of the Lord, will ye
not hear us ? ii* ye will not, it is not us, but it is the
Lord that ye refuse to hearken to and obey, as it is
written, Luke x. 1G, ' He that heareth you, heareth
me ; and he that despiseth you, despiseth me,' saith
the Lord. We only, as the Lord his watchmen, warn
you of the wickedness of your ways ; we only, as the
ambassadors of Christ Jesus, pray ye that ye be re-
conciled unto God. If ye hearken not, sin lieth at

tbe door, indignation and wrath is unto them that dis-
obey the truth. Beloved, it is not yours, but you, that
we seek. It is not out of the humour of one that can
abide no pastime that we speak unto you, but out of
the desire of one that would bave you blameless and
pure, and tbe sons of God without rebuke. In Christ's
stead, therefore, I beseech you to leave off these dis-
ordered sportings and meetings. The custom of them
is heathenish, the abuses of them great, and the in-
conveniences which follow them many. Thus ye have
learned, and received, and heard, and therefore think
not on them, nor do them.

LECTURE LXXXVI.

And the God of peace shall be with you. Now I rejoice also in the Lord greatly, that now at the last ye are revived

again to care, <£x. — Philip. IV. 9, 10.

THE latter reason which the apostle useth to enforce
his exhortation remaineth now to be spoken of,
which is a promise that tbe God of peace shall be
with them, if they will think on these things, and do
them. The thing, then, that, upon hearkening unto
his exhortation, is promised, is, the presence of the
only wise and ever living God, sometimes called ' the
God of glory,' in whom only is the fulness of glory,
and unto whom all glory is due ; sometimes ' the
God of love,' in whom only is true and perfect love,
and who alone is for himself to be loved ; sometimes
1 the God of comfort and consolation,' in whom, and
by whom alone, we have true comfort unto our souls ;
sometimes ' our Peace,' which of Jews and Gentiles
hath made one body, and broken down the partition
wall which was between us and them ; sometimes ' the
King of peace,' under the covert of whose wings we
live in peace ; and sometimes ' the God of peace,' as
both here and often elsewhere. Now he is called the
God of peace, both because of our reconciliation
which he hath wrought by Jesus Christ ; for so it is
said, 2 Cor. v. 18, that ' he hath reconciled us unto
himself by Jesus Christ,' and because of that peace
of conscience which he communicateth unto us through
our reconciliation with him by Jesus Christ ; for so it
is said, Rom. v. ], that 'being justified by faith, we
have peace towards God through our Lord Jesus
Christ,' and likewise because of that outward peace
which he giveth us in the world, so far forth as is
for his glory and our good. When, then, the apostle
saith that the God of peace shall be with them, the
fruit of God's presence with them is thereby signified,
in that he is called the God of peace. For hereupon
thus I understand this promise, that if they think on
and do these things which he hath commended unto
them, then the God of peace shall be with them, to
reconcile them unto himself, to give them peace of
conscience through their reconciliation with him, and

to bless them with outward peace in the world, so far
forth as shall be for his glory and their good, so that
the fruit of their innocenc}' and piety shall be peace,
inward and outward, with God, in their souls and in
the world.

Where, first, in that the apostle, the rather to
enforce his exhortation, annexeth this merciful pro-
mise, that in so doing the God of peace shall be with
them, I observe the great mercy of our God towards
us, who, to win us to the performance of such Chris-
tian duties as we owe unto him and to our brethren,
doth, both in his own person and in his ministers,
draw us thereunto by most sweet and loving pro-
mises. If we look into the work of our creation at
the beginning, we shall find that we were created,
formed, and made for the glory of God, Isa. xliii. 7,
that we might glorify him by doing his will and walk-
ing in his ways. If we look into the work of our
re-creation by Jesus Christ, we shall find that we are
' created in Christ Jesus unto good works, which God
hath ordained that we should walk in them,' Ephes.
ii. 10. If we look into the written law of God, we
shall find that whatsoever things are true, &c, we
ought to think on them, and to do them. So that
by the law of our creation, by the law of our re-crea-
tion, by the holy law of God, we are to do whatso-
ever Christian duty may justly be required of us by
God or man ; and when we have done all that we can
in any of these things, we have done no more but
that which was our duty to do, Luke xvii. 10, even
that which, as we are God's workmanship, we are
bound to do. And yet such is the mercy of our God,
as that, to bring us unto such Christian duties as we
are bound to perform, he makes many large and great
promises, both by himself and by his ministers. In
Deuteronomy xxviii. 1-15, ' If thou shalt obey,' saith
the Lord by Moses, ' the voice of the Lord thy God,
and observe and do all his cemmandments which I

Ver. 9, 10.]

LECTURE LXXXVf.

371

command thee this day, then the Lord thy God will
set thee on high above all tho nations of the earth, and
all these blessings shall come on thee, and overtake
thee,' &c. To hearken unto the voice of their God,
and to obey his will, were things whereunto they were
bound, and which they were, upon their allegiance, to
do. Yet behold by how many and great promises of
blessings he inviteth them thereunto. In our apostle,
likewise, Rom. ii. 7, ' To them that by continuance
in well-doing seek glory, and honour, and immortality,
God shall reward eternal life.' To continue in well-
doing is a duty whereunto we are bound ; for so it is
written, Gal. iii. 10, ' Cursed is every one that con-
tinueth not in all things which are written in the book
of the law to do them.' Yet behold, to provoke us
hereunto, a promise of eternal life. Quite otherwise,
then, it is with us ; for which of us, to draw our ser-
vants to the performance of such duties as by their
places they are to do, allure them by promises ? Nay,
we require of them that which is their duty to do, and
look for it at their hands. But promises, they are
for children. But as in other things, so is it in this,
God is not as man. He hath given us a law to keep,
and prescribed us duties to observe, which we, his
servants, are to keep and observe, and the perform-
ance whereof he may absolutely require of us. Yet
doth he not so ; but by many promises of great
rewards he provoketh us unto whatsoever he requireth
of us, as might be proved by infinite testimonies out
of the holy Scriptures.

This should serve to stir up our dull minds, and to
make us follow hard toward whatsoever holy duties,
towards God or towards man, are required of us.
That we must be allured by promises argues our dull
minds, and unwilling to the things that are good,
unless we be even drawn unto them by promise of
reward. But in that we are allured by promises, let
this stir us up to follow after such holy duties as have
such promises of reward from the Lord. If the world
do promise honour, there needs not any to spur the
ambitious forward ; so is it with the sensual man, if
the flesh do promise pleasures ; and so is it with the
covetous, if the blowing of any wind do promise
riches ; they make haste, and post apace after these
things, and strive who should be the foremost. Shall
the promises of the world, of the flesh, or of any like
thing, so stir up the ambitious, sensual, and covetous
worldlings to run after their vanities, and shall not
the promises of the Lord stir up his children to follow
after such things as have such promises of reward
from him ? Shall the words of wind and worse so
prevail with them to run after, I say not after a cor-
ruptibl'e crown, but after worse than vanity ; and shall
not the word of the Lord prevail with his children to
run after such holy duties as bring with them an in-
corruptible crown '? It is a shame that the children
of darkness should thus overgo the children of
light in their generation. Let not the vain promises

of the world prevail more with them, to draw them
unto worldly vanity, than the sure promises of the
Lord with us to draw us unto Christian piety. Let
us not despise the mercy of the Lord, but, as dutiful
children, let us follow after that whereunto, by loving
promises, he doth so provoke us, as parents are wont
to do their children. If he only required it, we were
to do it. How ought we, then, to bestir ourselves,
when he promiseth great blessings for doing that we
should ? Let us, then, hearken when he promiseth,
and surely wait for what he promiseth.

Secondly, From the thing promised, in that it is
said that the God of peace shall be with them, to give
them peace outward and inward, with God, in their
souls, and in the world, if they will think on and do those
things whereuMo he exhorteth them, I observe what
the fruit of innocency, piety, and holy walking with
God and men is ; the God of peace shall be with such
as so walk, to give them his peace. ' Be perfect,'
saith the apostle, 2 Cor. xiii. 11, ' be of good comfort,
be of one mind, live in peace, and the God of love
and peace shall be with you.' In which words the
apostle in few words compriseth the sum of that Christian
piety and duty which he requireth of the Corinthians,
and withal sheweth that this fruit shall follow upon the
performance thereof, the God of love and peace shall
be with them, that his love being shed abroad in their
hearts by the power of the Spirit, they may be ful-
filled with that peace which passeth all understand-
ing. Will we, then, have the Lord to be present with
us by his grace ? Will we have the God of peace to
be with us to give us his peace ? Then must we ' live
soberly, and righteously, and godly in this present
world,' and ' whatsoever things are true, whatsoever
things are honest, whatsoever things are just, etc., we
must think on them, and do them.' For so the God
of peace shall be with us, if we walk with God, and
with men as we ought, thinking on and doing such
things as are good, and accompany salvation.

Where withal we must know that this fruit of God's
presence, this blessing of peace by the God of peace,
followeth not upon the merit and worth of any per-
formance of any Christian piety or duty which we can
think on or do ; for, could we do more by much than
wre are able to do, yet should we do but that only which
is our duty to do, as before I told you. And where
nothing but duty is performed, what merit is there for
the performance ? Nay, whatsoever good we do, or
possibly can do, it is so polluted by the filthiness of
the flesh and of the spirit, wherewithal we are defiled,
that if it be weighed, it will be found too light in it-
self to deserve any good at the Lord's hand. Not
one straight line that we draw, but all our paths are
crooked, and ' all our righteousness is as filthy clouts,'
Isa. lxiv. G, so that no merit, but of death, which is
the due reward of sin, Rom. vi. 23. How, then, is it
that this fruit of God's presence, this blessing of peace
by the God of peace, followeth our performance of

372

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

Christian piety ? It is not of merit, but according
unto promise. For as in this place ye see, he hath
promised such fruit to follow such holy walking. He,
then, which hath promised, being not as man that he
should lie, or as the son of man that he should repent,
but being faithful in his promise, giveth such grace
where there wanteth merit, even because he hath pro-
mised. And if we keep the condition, the promise
shall surely be fulfilled ; if we think on and do these
things which we have heard and learned, then the God
of peace shall surely be with us, because he hath so
promised. Do I say, if we keep the condition, if we
think on and do these things which we have heard
and learned ? Yea, I say so ; but here see the mercy
of God. He imposeth a condition upon us, he re-
quires a duty of us, to think on and do these things.
And what, is it in us to keep the condition ? Is it in
us to think on and do these things ? Nay, our
apostle plainly telleth us, 2 Cor. iii. 5, that ' we are
not sufficient of ourselves to think anything that is
good, as of ourselves, but our sufficiency is of God.'
Ill enough we can think of ourselves ; for in ourselves
1 all the imaginations of the thoughts of our hearts are
only evil continually,' Gen. vi. 5, but we cannot think
anything that is good as of ourselves. What, not
think ? How then can we do the thing that is good ?
Our apostle tells us, Philip, ii. 13, that 'it is God that
works in us both the will and the deed, even of his
good pleasure,' so that if we desire anything that is
good, or do anything that is good, it is God that
works in us, both the good desire and the good deed.
To the point, then ; the Lord imposeth a condition up-
on us, and he alone enableth us to the performance of
the condition ; he requireth of us to think on, and to
do, those things which are true, honest, just, &c, and
he alone suggesteth unto us both the thinking on, and
the doing of these things ; and he saith unto us, If
ye walk in my laws, &c, and he alone maketh us to
walk in his laws, and worketh in us whatsoever thing
is good ; so that when the Lord maketh good his pro-
mises unto'us, and crowneth us with rich grace according
to his promise, he only crowneth and graceth his own
works which he hath wrought in us. Thus, then, ye
see that so the God of peace shall be with us, if we
think on, and do whatsoever things are true, &c. ; not
that either the merit of our Christian and holy walk-
ing procureth that promise of the Lord, or that it is
in us to perform the condition, that so we may re-
ceive the promise, but it is the Lord that worketh
in us, both to think on and to do these things, and
that bindeth himself by promise to be with us, if we
think on and do these things ; and therefore, if we
think on and do these things, he will be with us, be-
cause he hath promised.

Hence, then, let us learn what shall be unto them
that do not think on, nor do whatsoever things are
true, Ac, even whatsoever things they have learned,
and received, and seen in their ministers and teachers,

namely, this, the God of peace shall not be with
them. ' There is no peace,' saith the Lord, Isa. xlviii.
22, ' to the wicked.' And again, 'The wicked,' saith
the prophet, Ps. ix. 17, ' shall be turned into hell, and
all the people that forget God.' Now, who forget
God, if not they that do not think on and do the
things that they have learned, and received, and heard,
and seen in God's ministers ? Nay, it cannot be that
the God of peace should be with them that so neglect
the things that belong to their peace. For them that
honour him he will honour, 1 Sam. ii. 30, and they
that despise him shall be despised. Join light and dark-
ness, Christ and Belial, and then let the God of peace
be with them that neglect the things that belong unto
their peace. And yet how many are there that will not
come to learn, and receive, and hear of us the things
that belong unto their peace ! How many that never
think on or do the things that they have learned, and
received, and heard of us, the things that are true,
honest, &c. ! The absence of some (for the most part)
from these our holy meetings, and the dissolute negli-
gence of others, which being present are as if they
were absent, give too, too plain testimony to the truth
of that I say. Oh, would we have the God of peace
to be with us ? Who is so desperately wicked that
would not ? Here we see how we may have the God
of peace to be with us, namely, if we think on and do
those things which we have learned, and received, and
heard of our teachers in Christ Jesus. But if either
we shall oppose ourselves unto those things, as some
do ; or neglect to think on and do those things, as too
many do ; or absent ourselves from the hearing, and
learning, and receiving of those things, as others do ;
how shall the God of peace be with us ? Nay, he
shall set himself against us, and instead of peace with
him and in our own souls, he shall arm himself against
us, and send trouble into our souls. Let us, there-
fore, think on and do whatsoever things are true,
&c, even whatsoever good things we have learned, and
received, and heard, and seen in our ministers and
teachers ; and let us take heed how either we oppose
ourselves unto them, or neglect to think on and do
them, or absent ourselves from the hearing of them.
If we do, the God of peace shall he with us, to give us
his peace ; but if not, he will set himself against us,
and howsoever for a time we sleep securely, yet shall
he make us at war against ourselves. Thus far of this
exhortation, and the reasons hereof.

Now rejoice I also, &c. After those sundry exhor-
tations unto the Philippians in the former part of this
chapter, whereof hitherto we have spoken, now fol-
loweth the latter part of the chapter, wherein he giveth
thanks unto the Philippians for that bountiful libe-
rality which they sent unto him lying at Rome in prison,
by the hands of Epaphroditus their minister, there-
with to supply such things as he lacked. First,
therefore, he signifieth his rejoicing for their great
care for him, shewed by the things which they sent

Ver. 9, 10.]

LKCTURE LXXXVI.

373

him by their minister, ver. 10. Secondly, he signi-
fieth his rejoicing to be, not so much for the gift they
sent him, as for the fruit which thence redounded un-
to them, from ver. 11 to 18. Thirdly, he commend-
eth their liberality, andwisheth the recompence there-
of into their bosom, ver. 18, 19. These be the
general points. First, then, he signifieth, I say, his
rejoicing for their great care for him, when he saith,
' Now rejoice I,' &c. In that he saith, ' I rejoice
greatly,' he signifieth the greatness of his rejoicing,
that he was almost ravished with joy for their care for
him. In that he saith, ' I rejoice greatly in the
Lord,' he signifieth that his joy was not carnal, or
conceived upon the greatness of the gift, but that the
Lord by his Spirit had enlarged their hearts, and
wrought in them such a Christian care. In that he
saith, that ' now at the last they were revived again to
care for him,' he implieth that their care had for some
time slacked towards him. The word here used is
borrowed from trees, which seeming in winter to be
dead and withered, in the spring grow green again,
and hath in it this similitude, that as the trees which
in winter seemed to be withered, flourish again in the
spring, so their care, which for a time languished and
decayed, now again revived. In that lastly he saith,
that they ' had been careful,' &c, he excuseth the
slackness of their care for him, as not proceeding from
want of will, but from want of opportunity to send
that which they desired. In these words, then, I note
these three branches : first, the apostle's rejoicing for
their care for him : secondly, the Philippians' slack-
ness for some time to care for him ; thirdly, the
apostle's excuse of their slackness to care for him.
This is the meaning of these words, and these be the
branches therein contained. Now, let us see what
observations we may gather hence, whereof to make
some use for ourselves.

First, then, here I note the apostle's great thank-
fulness unto the Philippians for their great care of
him, whereof he giveth them to wit, when he saith,
that he rejoiceth greatly for their care for him.
Whence I observe this lesson for all Christians, that
it becometh them to be thankful for benefits received,
and to shew forth their thankfulness in word and in
deed unto those of whom they have received them.
I speak not of thankfulness unto God, but of thank-
fulness unto men, so beseeming all men, as that other-
wise, almost they forget to be men. When Ephron
the Hittite would have given unto Abraham his field
in Machpelah, to bury his dead there, how did Abraham
bow unto him, Gen. xxiii. 12, and thank him ! When
Boaz gave leave unto Ruth to glean in the field, how
thankful unto him were both Naomi and Ruth, chap,
ii. To omit others, our apostle, what thanks giveth
he unto Priscilla and Aquila, for their constant cleav-
ing unto him ! Rom. xvi. 4. How thankfully doth he
remember the Galatians' sometimes exceeding great
love and kindness towards him ! Gal. it. 15. And

how thankfully doth he remember Philemon's love to-
wards all saints! ver. 5. Generally that of the pro-
phet, Ps. xxxiii. 1, is true even in this, that ' it be-
cometh well the just to be thankful,' as unto the Lord
for his mercies, so unto man for such benefits as they
have received of man. For thus both he that receiveth,
shall do that which might be expected ; and he that
giveth, shall have that wherewith he will be satisfied.

Let this, then, teach us to beware of unthankful-
ness. ' He that rewardeth evil for good, evil shall
not depart from his house,' Prov. xvii. 13. And what
else doth he that repays good turns with unthankful-
ness ? Let unkind Laban be unthankful unto Jacob
if he will, and churlish Nabal unto David, but let it
be far from the faithful to be unthankful. Our apostle
sorts unthankful men with the worst men that be,
2 Tim. hi. 2, 3, as ' self-lovers, covetous, boasters,
proud, cursed speakers, men disobedient to parents,
unholy, without natural affection, truce breakers,' &c.
And yet how many are there that would be loath to be
reckoned among the worst, which are as unthankful
as the most ! Whose fault soever it be, it is a foul
fault, and one that includes all. Let us beware of it,
and let our thankful mind be known to all that any
way deserve well of us.

Secondly, In that the apostle saith, that he rejoiced
in the Lord greatly for their care for him, I note that
the apostle's rejoicing was not so much for the boun-
tifulness of their gift, but especially for that the Lord
by his Spirit had enlarged their hearts to a Christian
care over him. Whence I observe this lesson for us,
that when any do relieve us, being in prison, poverty,
need, sickness, or any other adversity, we are not so
much to rejoice in the gift by which we are relieved,
but especially we ought to rejoice in the Lord for that
he hath vouchsafed to touch their hearts with a godly
feeling of our wants, and a Christian care to supply
our wants. Thankfulness unto them is beseeming
and requisite, as before we heard, but our special care
should be to lift up our eyes unto the Lord, and to re-
joice in him. For he it is that openeth the bowels of
compassion, and toucheth with a tender commiseration
of their poor and needy, distressed brethren, the hearts
of them that are enriched with greater sufficiency ;
and therefore our apostle, in many of his epistles,
usually thanketh God, as for their faith in Christ
Jesus, so for their love towards all saints : ' We give
thanks to God, even the Father of our Lord Jesus
Christ,' saith the apostle in the next epistle, Col. i.
3, 4, ' since we heard of your faith in Christ Jesus,
and of your love towards all saints.' And he tells the
Corinthians, 2 Cor. ix. 11, that their 'liberality
causeth thanksgiving unto God ;' God being therefore
to be blessed, because he openeth the saints' hearts to
relieve the necessities of the poor saints.

First, therefore, let me beseech you, beloved, even
in the bowels of Christ Jesus, to give your poor and
distressed brethren cause to rejoice in the Lord greatly

:^7 !•

AIRAY" ON THE PHILIPPIANS.

[Chap. IV.

for your care over them. A godly and Christian care
of late hath been taken by the whole states of the land
assembled in parliament for the provision of the poor,
and we are all of us to rejoice in the Lord greatly for
it, that he put into their mind such an holy care.
Put ye now on tender mercy and compassion, and let
your care likewise be shewed this way, by a cheerful
giving towards the relief of your poor brethren so much
as shall be thought meet for you, that the backs and
bellies of your poor brethren may bless you, and re-
joice in the Lord for you. If ye shall find in your-
selves a willing cheerfulness this way, know that it is
the Lord that hath opened your hearts, and stirred up
the bowels of compassion within you ; and look what-
soever he gives, the Lord shall recompense it into his
bosom. For so it is written, Prov. xix. 17, ' He that
hath mercy on the poor, lendeth to the Lord, and he
will recompense him that which he hath given.' But
if ye shall grudge to set forward so good a work, and
think every little too much that is required of you to
that purpose, know that the Lord hath yet hardened
your hearts, and shut up all bowels of compassion within
you ; and as now the poor cry, and ye hear not, so
the day shall come, wherein ye shall cry, and not be
heard. For so it is written, chap. xxi. 13, ' He that
stoppeth his ears at the crying of the poor, he shall
also cry, and not be heard.' As every man, therefore,
hath received, so let him give, and that cheerfully,
' for God loveth a cheerful giver,' 2 Cor. ix. 7. So
shall the loins of the poor bless you, so shall they
rejoice in the Lord greatly for you, and so shall the
Lord make all his graces to abound towards you.

Secondly, Let me exhort them of the poorer sort, to
learn to rejoice in the Lord for the care which he
stirreth up in their brethren for them. It is too, too
commonly seen in many of you, that as ye want the
wealth of the world, so ye want also the grace of God.
Ye sit and beg alms and relief. If ye have it not, ye
murmur and grudge, oftentimes ye ban and curse ; if
ye have it, some of you take it, and go your ways,
and there is an end ; others of you say some formal
words from the teeth forward ; but who is he, or where
is he, that having received relief, lifteth up his eyes
unto the Lord, and rejoiceth in him, for that it hath
pleased him to work in their brethren such a Chris-
tian care over them ? Who is he, or where is he,
that being sent away without relief, lifteth up his eyes
unto the Lord, and prayeth unto him, that it will
please him to increase their brethren's care over them,
and to give them bowels of compassion towards them,
without murmuring or grudging at them ? Thus
should ye do, and then surely the hearts of many that
are yet hardened, would be opened towards you. Learn
therefore, as to be thankful towards your brethren for
their care over you, so principally to thank the Lord,
and to rejoice in him for the care which he stirreth
up in them for you. Learn to think on him, to bless
him, to rejoice in him, more than any great many of
you do. Look not only to the relief which ye receive,
but look unto the Lord, whose work it is to incline
men's hearts to relieve you. Thus shall he be well
pleased, and thus shall he incline men more and more
to relieve you.

LECTUEE LXXXVII.

Now I rejoice in the Lord greatly, that now at the last ye are revived again to care for me ; wherein notwithstanding

ye were careful, but ye lacked opportunity. — Philip. IV. 10.

TI1HE next thing which I noted in these words, was

J_ the Philippians' slackness to care, for some time,

for the apostle ; for in that he saith, ' I rejoice,' &c,

' that now at last ye are revived,' &c, he implieth, that

their care had for some time slacked towards him :

the word here used being borrowed from trees, which

seeming in winter to be dead, flourish again in the

spring, and having in it this similitude, that as trees

which in winter seem to be dead and withered, flourish

and grow green again in the spring, so their care,

which for a time languished and decayed, now again

revived and quickened in them. Whence I observe

this lesson for our learning, that even in the faithful

and dearest children of God, love and charity, and

other good graces of God's Spirit, are not always alike

orient and eminent, not always alike manifest and

apparent, but sometimes they languish and decay, and

are as if they were not. Abraham, the father of the

faithful, sometimes lied and spake not the truth, Gen.

xx. 2. David, a man after God's own heart, after his
murder and adultery, slept as it were in the dust a
great while till Nathan awoke him, 2 Sam. xii. 13.
Peter, unto whom it was said, Mat. xvi. 18, ' Thou
art Peter, and upon this rock I will build my church,'
had got a great fall, when he heard it said unto him,
ver. 23, ' Get thee behind me, Satan ; thou art an
offence unto me.' The church of Corinth's light was
so dimmed for some while, that the apostle doubted
how to come unto them, whether ' with a rod, or in
love, and in the spirit of meekness,' 1 Cor. iv. 21,
And the Philippians' care for the apostle was so for a
while frozen and key-cold, that they seemed quite to
have forgotten him ; so subject unto their infirmities
are both whole bodies, and the soundest parts even of
the best bodies, so long as they are clothed with the
earthly house of this tabernacle. Not the best, but
feels such decay in themselves ; not the best, but the
best graces arc so eclipsed in them, that they which

Ver. 10.]

LECTURE LXXXVII.

375

should be ' as trees planted by tbe rivers of water,
bringing forth their fruit in due season,' are sometimes
as dead and withered trees, whose leaves are faded
and their fruit perished ; that their faith, which should
work by love, is sometimes as fire under the ashes or
embers ; that their charity, which should always be
fervent, is sometimes ice-cold ; that their obedience,
which should be with their whole heart, is sometimes
divided between God and the world, so that not the
best but may sometimes shrink in himself, and others
doubt of him whether he belong to the covenant,
whether he be in the state of grace.

But it is a doubt which need not greatly trouble.
For though the children of God may sometimes seem
to be as the wicked, yet are they not as the wicked ;
the wicked are indeed like the heath in the wilderness,
they are indeed corrupt trees, and without fruit, twice
dead, and plucked up bvr the roots. For though some
of them be, it may be, as the fig-tree which Christ
cursed, Mat. xxi. 19, having leaves and shadows, and
shows of divers good graces of God's Spirit, yet look
well upon them and consider them, and ye shall find
that either they have no fruit, or naughty fruit on them,
wanting all sap and moisture of God's Holy Spirit in
them. But the children of God only seem for a time
to be as dead and withered trees, as doth in winter
every fair and pleasant tree. For though now their
leaves be faded, yet do they afterward grow green
again ; though now they bear no fruit, yet afterward
they do ; though now there seems to be no sap or
moisture in them, jet is there in the root, and after-
ward shoots out ; though now they be as dead, yet
afterwards they revive again. Their faith and love
are sometimes raked up as it were in the ashes ; but
infidelity is bound up in the soul of the wicked, and
hatred eateth up the bowels of their belly. Their
charity is sometimes cold, and their obedience full of
defect ; but the very bowels of the wicked are merci-
less cruelty, and they sell themselves to work iniquity :
or if there be any utter rind or bark, to make sem-
blance and show of a good tree, yet is there no sap or
moisture of God's Holy Spirit in them. Well, they
may have tasted of the good word of God, and of the
powers of the world to come, but it is but a taste that
they have gotten, and the fruit that followeth it is but
a blossom. But the children of God are taught by
God's Spirit, and howsoever for a time the Spirit shew
not itself in them, yet doth it afterwards Lad forth
into the fruits of true righteousness and holiness. To
speak all in one word, the wicked revive not after they
seemed to be dead, because in truth they never lived ;
but the children of God, after that they seem to be
dead unto the life of God, at last revive again and do
their former works : and again, the wicked only for
some time seem to live, and at last shew plainly that
they are, and always were, dead in sin ; but the chil-
dren of God only for some time seem to be dead, and
at last revive again unto the life of God, through the

power of the Spirit, which was never quenched in
them.

Here, then, is both a word of comfort unto the dis-
tressed, and a watchword likewise unto all in general.
A comfort it must needs be unto the afflicted soul, that
in the dearest children of God, the life of God is not
always so manifest ; but that sometimes they seem to
be dead, yet at last do revive again, and do their
former works. For why art thou so full of heaviness,
0 thou distressed soul, and why are thy thoughts so
troubled within thee ? Art thou even dead in respect
of the life of God ? Feelest thou no warmth of the
Spirit within thee ? Art thou cold in zeal, cold in
prayer, cold in charity ? Hast thou slacked that dili-
gence which thou wast wont to use in the service of thy
God, in thy duty towards thy neighbours and breth-
ren ? Well, piuck up thine heart, be not troubled
nor fear. This is no other thing than sometimes
befalleth even the dearest children of God ; for some-
times even the best of them feel it to be so with them.
Only tell me this : didst thou ever feel the life of God
and the warmth of his Spirit within thee ? Hast thou
sometimes comfort in the having of those graces, the
want whereof doth now disquiet and discomfort thee ?
Oh what else ? And there is thy grief that now thou
findest not that comfort in them which thou wast wont
to find. Well, be strong and comfort thine heart, for
thy God at the last will revive thee. Thy God will
stablish the thing that he hath wrought in thee, and
he that hath begun a good work in thee, will perform
it until the day of Jesus Christ ; for whom he loveth
once, he loveth unto the end. A cloud hath for a
while overshadowed thee, and Satan for a time by a
mist hath obscured thy light ; but thy light shall
break forth, though not as the sun in bis brightness,
yet so clear that the life of thy God shall be manifest
in thee.

Only let this watchword be unto thee, and unto all
in general, that when you feel such decays of the life
of God in yourselves, either by dulness unto any duty,
or slackness in any service, then }Te stir up the grace
of God in you, and labour by prayer and every holy
course, that the grace which seemeth to be dead may
be revived in you. As therefore the apostle exhorteth,
Eph. v. 14, so say I unto you, ' Awake, thou that
sleepest, and stand up from the dead,' even them that
are dead in sin and iniquity, ' and Christ shall give
thee light.' Shake off that drowsiness which hath
seized upon you, and stir up every good grace of God
in you. Quench not the Spirit that is within you,
but strive to grow up in grace and every good gift of
the Spirit. Is your love towards God's saints abated
in 3-011 '? Hearken to the apostle, Rom. xii. 9, ' Be
affectioned to love one another with brotherly love,'
and ' let your love be without dissimulation ;' and
pray always unto the strong God of your salvation,
that your love may abound daily towards all saints.
Yea, whatsoever good grace is decayed in you, give all

370

A1RAY ON' THE PH1L1PPIANS.

[Chap. IV.

diligence that it may be revived in you, and labour
thereunto by all prayer and supplication in the Spirit.

The last thing which I noted in these words of the
apostle, was the apostle's excuse of the Philippians'
slackness to care for him. For in that he saith,
' wherein notwithstanding ye were careful, but ye
lacked opportunity,' he interpreteth their slackness to
care for him, to proceed, not from want of good will
towards him, but from want of opportunity to send
unto him that which they desired. Whence I observe
this lesson for us, that we are not always sharply to
censure the languishing of our brethren in faith, love,
or other virtue, but rather chai'itably to judge of them,
and so much as in a good conscience we may, to salve
and excuse them by a kind and favourable interpreta-
tion. Not the best but they have their infirmities,
through which sometimes they so fall that they seem
almost to be dead, as already we have heard, both
omitting to do such things as they should do, and
committing such things as they should not do ; but
many causes there may be. of such failing in the per-
formance of Christian duty. A defect there may be
of zeal, yet proceeding rather from fear of disturbing
the peace of the church, than from want of inflamed
desire to see the house of the Lord, wall and roof,
builded up in perfect beauty. A defect there may be
of charity, yet proceeding rather from want of oppor-
tunity than from want of will to perforin that duty.
And so in other things, causes sometimes may be pre-
sumed to be of such and such faults which may excuse
the faults. And therefore we are charitably to judge
of the faults of our brethren, and rather in charity
presume of that excuse for them which may be
alleged, than by sharp censure to condemn them whom
the Lord hath not condemned.

Where yet we must have these caveats, first, that
we deny not that to be evil which is evil, that to be
sin which is sin, as they do that deny Abraham to
have lied, when he said of Sarah, ' She is my sister ;'
that deny Joseph to have sworn, when so often he
protested unto his brethren, ' By the life of Pharaoh ;'
that deny Peter to have sinned (at the least mortally)
when Paul withstood him to his face ; and they like-
wise that say of pride, it is cleanliness ; of covetous-
ncss, it is thrift ; of deceit and fraud, it is wisdorn ; of
hypocrisy, it is courteous humanity ; of lascivious
wantonness, it is requisite cheerfulness, and the like.
For this is not charitably to bear with a fault, charity
being, as not suspicious, so not foolish, to deny that
to be evil which is evil ; neither is it to excuse, but
only by a lie. The second caveat is, that we do not
farther excuse the faults and infirmities of any than in
a good conscience we may, for if through favour or
affection, or how olse soever we do so, what good so-
ever we shall do thereby unto others, surely we shall
do great wrong unto our own souls ; and howsoever
haply we brook it for a time, yet in the end shall it
sting like a serpent. ' A good conscience is a con-

tinual feast,' Prov. xv. 15. But if in any man's be-
half, or to any purpose, we shall do more than in a
good conscience we may, the end thereof will be bitter
as gall and wormwood.

Here, then, are three sorts of men to be reproved
and condemned ; first, such as upon every slip of
then* brethren, and every blemish wherewith they can
be tainted, are ready sharply to censure them, and by
their censure to condemn them whom the Lord hath
not condemned. ' Who art thou,' saith the apostle,
Rom. xiv. 4, ' that condemnest another man's servant ?
he standeth or falleth to his own master.' Yea, chap,
ii. 1, ' and in that that thou judgest another, thou con-
demnest thyself; for thou that judgest doest even the
same things,' or the like that thou condemnest in
others. Let us not therefore be hasty to censure or
condemn one another for every fault, but let us bear
one with another's infirmities. Let us judge of our
brethren after the rule of charity, even as we would
have others so judge of us when we fall through an in-
firmity. There is one that judgeth both them and
us ; let us commit all judgment unto him that judgeth
righteously, and in the mean time think rather the
best than the worst, as charity bids us, than as our
sense might lead us.

Secondly, Here are to be reproved and condemned
such as with too, too light and slight terms pass over
notorious and gross faults. For a generation of men
there is that to the end, forsooth, that they may seem
charitable in their judgments towards their brethren,
speak good of that which plainly is evil, and interpret
that unto the best which in plain evidence is sinful
and wicked. What ! must charity be a fool ? As
she is not suspicious, so she is not foolish ; as she
will not easily think the worst, so she will not suffer
herself to be abused. For if, when a man should be
present at the sermon, he be ordinarily bowling, or
carding, or drinking, must I in charity think that he
hath necessary occasions of absence ? Or when a man
willingly and wittingly runs himself upon the rocks by
breaking the wholesome laws of God or of man, am I
uncharitable if I interpret not his actions unto the
best '? Nay, rather he misdeemeth of charity that so
thinketh ; and this will commonly, if it be marked,
fall out to be true, that he that so urgeth a charitable
judgment touching such things, and such men as
offend these and the like ways, will be most unchari-
table in his judgment touching the best men and the
best things. As therefore we are not too sharply to
censure the falls of our brethren, lest we offend against
the rule of charity, so let us take heed lest upon a
foolish conceit of charitv we think well of that which
indeed is evil, and soothe them up in their sins whose
sins were to be reproved. As the Preacher saith,
Eccles. vii. 18, 19, 'Be not thou just over much! '
and again, ' Be not thou wicked over much ! ' so I say
let us not too sharply censure the faults of our
brethren ; and again, let us not too lightly pass over

Ver. 10.]

LECTURE LXXXVII.

377

gross and notorious faults ; let us keep the rule of
charity in judging our brethren ; and again, let us not,
to seem charitable, think of gross faults as small or no
faults ; let us not condemn where the Lord hath not
condemned ; nor again, let us not acquit where the
Lord hath not acquitted.

Thirdly, Here are to be reproved and condemned
such as (to excuse the faults and offences of others)
say and do more than in a good conscience they may.
For, as I am not always to condemn those men that
do such things as wicked and ungodly men, nor yet to
acquit all those that do such things as good and godly
men, so neither am I to excuse one sort or other, fur-
ther than in a good conscience I may. Charity must
rule me to excuse as I may, affection may not over-
rule me to excuse more than I should. Albeit there-
fore to excuse the faults of men may seem a very
charitable fault, yet if in any respect we do therein
more than in a good conscience we may, our fault is
inexcusable, and our judgment sleepeth not. Let us
therefore go so far in the excuse of our brethren's
faults as in a good conscience we may, but no further.
Let us be ready to make the best of things we may,
but let us ever remember to hold faith and a good
conscience. And let this suffice to be noted from
the several points in these words.

I speak not, &e. The apostle having signified in
the former verse his great rejoicing in the Lord for the
Philippians' care over him, now signifieth his rejoicing
to be, not so much for the present gift they sent him,
because therewith his want was supplied, as for their
sakes, even for the fruit which should redound thence
unto them, which he doth from the eleventh to the
eighteenth verse. First, therefore (to meet with the
suspicion of a covetous or an abject mind), he denieth
that he rejoiced so greatly for the gift, because by it
his want was supplied, and yieldeth a reason thereof,
even because he had learned to be content with what-
soever state, which contentment of mind he professeth
he hath of Christ, verse 11-13. Secondly, he telleth
them that, notwithstanding he rejoiced not in their gift,
yet he commendeth their liberality shewed both now
and at other times towards him, verse 14-16. Thirdly,
he telleth them that the thing wherein he rejoiceth is
the fruit of their gift, for that it shall further their
reckoning, verse 17. These be generally the points.

I speak not, &c. La these words, as I said, the
apostle, to meet with the suspicion of a covetous, or
at least an abject mind, denieth that he rejoiced for
their gift, as if before he had received it he had been
cast down through want, or were not able to endure
his want. For thus it might be objected and said,
Yea, indeed, doth this care for you so greatly rejoice
you ? Like enough your heart was down before this
help came unto you. No, no, saith the apostle, ' I
speak not this because of want,' because my want is
supplied, as if before this supply came I had been cast
down through want, or were not able to endure want.

' For I have learned in whatsoever state I am,' &c,
which is a proof that it was not for the gift that he
rejoiced, because his want was supplied by it, but for
some other thing.

Where I note that the apostle was neither dejected
and cast down through want, nor his affection much
altered by the supply of his wants. Whence I observe
who they are whom want doth not pinch, to cast them
down through heaviness, namely, the children of God,
who walk so as they have the apostle for an example.
What ? are not the children of God pinched witli
want ? Was not Abraham driven by famine out of
Canaan into Egypt '? Was not Isaac driven by famine
from one place unto another ? And was not the same
lot unto all the patriarchs ? Had our blessed Saviour
himself a horse to put his head in ? Were not the
holy apostles tried, as by many other ways, so by-
want ? Yes, surely, amongst other afflictions, want
and penury is one, wherewith they that live godly in
Christ Jesus are sometimes pressed and pinched. But
this is it, though they be in want, yet they are not
overcome of want ; even as the apostle saith, 2 Cor.
iv. 8, we are in poverty, but not overcome of poverty.
They look unto the Lord, and they rest in him ; they
know that poverty and riches, even both these, are
from the Lord, who maketh poor and maketh rich, and
that all things work together for the best unto those
that love and fear the Lord. And therefore they
hang not down their heads, nor are casten down
through heaviness ; they lnurrnur not at the Lord, nor
break out into impatience, but patiently depend upon
that God that commanded the ravens to feed his pro-
phet Elias, and that feedeth the young ravens that
ciy for want of food. They know that the Lord careth
for them, though the world seeth it not, and that he
will supply then- wants, so far as he seeth is good for
them, and therefore they comfort and cheer themselves
in him.

Let this then teach us not to look at men's wants,
but how men are affected through their wants.
Poverty or riches are no certain arguments of the love
or of the hatred of God towards any. Both are mer-
cies and blessings of the Lord unto the godly, and both
are plagues and snares unto the wicked. By poverty
and want the godly are oftentimes tried, to see whether
they will blaspheme God to his face, whether they
will murmur against the Lord, whether they can be
content, as to receive good at the hand of God, so to
receive evil, whether in time of adversity they will go
away from the Lord. By riches likewise the godly
are often tried, to see whether they will thereby grow
proud and forget the Lord; whether they will, as good
stewards, use them to the glory of his name and the
good of their brethren ; whether they will bear them-
selves as enriched by him, and make him their chiefest
treasure. Both these, I say, are trials unto the godly,
that the trial of their faith may be found to their
praise, and honour, and glory at the appearing of

•TO

A I RAY ON THE PHILTI'PIANS.

[Chap. IV.

Christ Jesus. Again, poverty is often laid upon the
wicked for ;i plague, as Solomon sheweth, where he
telleth the sluggard, Prov. vi. 11, that his ' poverty
cometh as one that travelleth by the way, and his
necessity as an armed man ; ' and riches are often
given unto them a uares, as the apostle sheweth,
where he saith, 1 Tim. vi. 9, that ' they that will he
rich, fall into temptation and snares, and into many
foolish and noisome lusts, which drown men in perdi-
tion and destruction.' Poverty, then, or riches, plenty
or want, are not the things that we arc to look unto,
for that these are common to the wicked with the
godly, bui liow they work upon men's affections, what
effects they have among the children of men. Doth
thy poverty and want make tkee hang down thy head,
break thy hoart through heaviness, cause thee to mur-
mur and grudge against thy God, drive thee to think
of unlawful shifts for the supply of thy wants, &c.
Then 1 Btand in fear of thee, neither can I comfort
thee with any sweet promise of grace and mercy. But
art thou cheered in thy God, notwithstanding thy
penury and want, dost thou wait upon him, depend
upon him, and endure patiently? Is it enough for
thee that he can supply thy wants if he will, and
therefore then doest meekly submit thyself unto his
will ? Then surely thou art rich in God's favour, and

unto thee beiongeth an inheritance among the saints.
Again, do riches lift thee up in pride above thy
brethren, set thee a-running after noisome lusts and
pleasures, choke the word, and the graces of God's
Spirit within thee, and make thee to start aside from
thy God like a broken bow ? Then thy riches are a
snare unto thee, and they turn unto thy destruction;
hut if thou use them to God's glory, the good of thy
brethren, and thine own only honest and godly com-
fort, then they are a blessing unto thee, and a token
of God's favour. As, then, the wise man saith, ' There
is that gathereth, and yet scattereth,' so I say, There
is that wantetb, and yet is rich ; that is rich, and yet
wanteth ; that wantetb the world's superfluity, and yet
is rich in God's favour ; and that is rich in worldly
wealth, but poor in God's sight. As we bear or drop
under our poverty, so we are poor or rich in the
Lord ; and again, as we use or abuse our riches, so we
are poor or rich unto God. If then we be in want, let
us not he cast down with heaviness, but let us be
cheerful in our God, who can supply what wanteth if
he will, and will if he see it good. If we have plenty,
let us not abuse it to riotousness and wantonness, but
let us use it to God's glory ; so shall our want be com-
fortable, and our riches a blessing unto us.

LECTUEE LXXXVIII.

For I have learned, in whatsoever state I am, therewith to be content.

,{-,-.— Philip. IV. 11, 12.

And I can be abased, and 1 can abound.

NOW in these next verses following, the apostle
signifieth his rejoicing to be, not so much for the
present gift itself which they sent him, as for the fruit
which thence should redound unto them ; and in these
words, ' I speak not,' &c, he denieth that he rejoiced
because his want was supplied by their gift, as if,
before that supply came unto him, he had been cast
down through heavin BS, or were not able to endure
his want. Where, in that he was not cast down
through want, I observed who they are whom want
doth not pinch to cast them down through heaviness ;
namely, the children of God, who walk so as they have
the apostle for an example. Not that the children of
God arc never pinched with want, but though they be
ofttimes in want, yet arc they never overcome of
want. For they look unto the Lord, and rest in him;
they know that he maketh poor and maketh rich, that
he can supply their wants if he will, and that he will,
if he see it good; and therefore they droop not, they
murmur not, but they depend upon him, they comfort
themselves in him; which should teach us not to look
to men's wants or riches, but how these work on their
affections, what effects follow these in them. For
poverty and riches, plenty and want, even both these
are common to the wicked with the godly, but they

do not alike affect them both. The wicked, through
want, droop, and murmur, and fall to all unlawful
shifts to supply their wants ; but the godly are cheer-
ful in their God, waiting upon him, depending upon
him, enduring patiently ; holding it enough that God
can if ho will, and will if he see it good, supply their
wants. Again, through riches the wicked grow proud,
run after their lusts and pleasures, oppress their
brethren, and forget their God ; but the godly use
their riches to the glory of God, the good of their
brethren, and their own honest and lawful use and
comfort. As, therefore, we bear or droop under our
wants, we arc poor or rich in God's favour; and again,
as we use or abuse our riches, we are poor or rich in
God's favour ; and therefore this is the thing that we
are to look at, how men are affected through their
poverty or their riches. Thus far we have already
proceeded. It followeth : —

/■'or I have learned, &c. This is the reason whereby
the apostle proveth that he spake not because of want,
that the supply of his want by their help was not the
cause of his rejoicing, as if, before that supply came,
he had been cast down through heaviness ; but now
that they had holpen him, he rejoiced. And his
reason standcth thus : I have learned to be content

Ver: 11, 12.]

LECTURE LXXXVIII.

379

with my own estate, whatsoever it be ; therefore it is
not the supply of my want by your gift that causeth
my rejoicing, but another thing. ' I have learned."
How had he learned'? He had learned out of the
word that he ought to be content with his estate,
whatsoever it was. But he had learned, by long expe-
rience, to be content with his own estate, whatsoever
it were. If he were in labours, iu perils, in watchings,
in hunger and thirst, in fastings, in cold and naked-
ness, experience had taught him to be content with
these things ; which he further proveth by an enume-
ration of divers states, wherein he knew how to carry
himself, and therewith to be content. ' I can be
abased ;' that is, if, being in poverty and want, I be
contemned and debased, notwithstanding whatsoever
excellent graces of the Spirit I have, I know how to
carry it ; I can be content, and not droop the head :
' and I can abound ;' that is, if I abound in honour,
wealth, or favour, I know how to carry it ; I can be
content, and not be proud. ' Everywhere,' for time
and place, and ' in all things ' belonging to this life,
' I am instructed ' and religiously taught (for so the
word signifietb) ' both to be full and to be hungry,
.and to abound, and to have want,' and still I can be
content with which of these estates soever, and neither
grow insolent through my better, nor be cast down
with heaviness through my meaner estate, nor relin-
quish my duty in my calling, whatsoever be my state.
This I take to be the meaning of these words. So
that here we have a reason of his denial in the words
immediately before, and a confirmation of the reason,
by an enumeration of divers states wherein he knew
how to carry himself, and therewith to be content.
Now let us see what instructions we may gather hence
for our further use and benefit.

The first thing which I note is from the reason of
the apostle, in that he saith he hath learned, in what-
soever state he is, therewith to be content. "Whence
I observe a lesson very fit for us, and for all Christians,
to learn even to be content with our estate, whatso-
ever it is. The apostle had learned this lesson by his
own long experience ; we have precept, and example,
and experience to teach us this lesson. ' Godliness,'
saith our apostle, 1 Tim. vi. 6-8, ' is great gain, if a
man be content with that he hath. For we brought
nothing into the world, and it is certain that we can
carry nothing out. Therefore when we have food and
raiment, let us therewith be content.' Where first to
the commendation of contentment, he shews it to be
the fruit of godliness. For as godliness hath this
honour, to be the only great gain of Christians, so hath
it this fruit, that the man that is godly is content with
that he hath. Secondly is set down the reason which
might and should make us to be content with that we
have, < For we brought nothing into the world,' &c.
Thirdly is set down an exhortation unto contentment,
which may and ought to be unto us a precept, that
when we have food and raiment, we should therewith

be content. To the like purpose is that part of our
blessed Saviour's sermon, Mat. vi., where, in earnest
manner, and by many arguments, he dissuadeth us
from carefulness for food and raiment. For what else
in effect is all that, but a precept to be content with
that we have, and to depend upon the Lord his pro-
vidence for the rest. But if we had no precept or
exhortation at all, the very example of our apostle
might and should prevail with us. For so he had
taught us in the former chapter, Phil. iii. 17, where
he saith, ' Brethren, be followers of me, and look on
them which walk so, as ye have us for an example.'
He, then, being content with his estate, whatsoever it
v>as, we should look on him, and likewise be content
with our estate, whatsoever it be. "Whereunto might
also the examples of our blessed Saviour, and of all
that have lived godly in Christ Jesus, be added. For
all the godly were always content with whatsoever state
they had ; and if they were not content, they were not
godly ; discontentment being as great an enemy unto
godliness as any. But what needeth more to this
purpose than the experience of God's children even at
this day ? For this, so many as fear the Lord, learn
by continual experience at this day, that be our feet
pinched in the stocks with Joseph, or suffer we famine
with the holy patriarchs, or be we persecuted by cruel
tyrants with Elias, or be we spoiled of all that ev< r
we have by thieves, or by fire with Job, or be we des-
titute of wealth, friends, and very necessaries for the
maintenance of this life, or tempted, afflicted, and
tormented with the faithful children of God in the
primitive church, yet still the Lord careth for us, and
by his will all these things happen unto us ; and, as
he seeth it good, he delivereth us out of all our
troubles. ' I have been young," saith the prophet
David, Ps. xxxvii. 25, ' and now am old, yet never
saw I the righteous forsaken, nor his seed begging
their bread.' In which place the prophet bringeth in
his own experience, to shew that the righteous are not
forsaken at any time of the Lord, though sometimes
the}- may seem to be forsaken ; neither do their pos-
terity beg their bread, as driven to any exigent further
than the Lord seeth it to be for then good and his
own glory. And upon the like experience which the
children of God find in themselves and see in others
at this day, they may say the like. For though some-
times they be afflicted on every side, yet are they never
in distress, but have a good issue ; though sometimes
they be in poverty, yet are they never overcome of
poverty ; though sometimes they be persecuted, yet
are they never forsaken : though sometimes they be
cast down, yet they never perish, as saith the apostle
of himself, 2 Cor. iv. 8. Why should not, then, even
experience teach us this lesson, to be content with our
estate, whatsoever it is ?

But, it may be, it will be questioned, what it is to
be content ? The word which the apostle here useth
properly signifietb such a one as is so content with

380

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

that be hath, as that he resteth wholly in himself,
neither needeth anything of any other. And so only
God himself is properly said to be content with that
he bath, because be alone is all-sufficient, having all
things in himself, and needing nothing from any other,
being therefore only blessed and only perfect. But
here in this place he is said to be content with that he
hath, whose present estate wherein God hath set him,
whatsoever it is, doth so satisfy him, that albeit he
need many things, be much pressed, troubled, and
afflicted, yet he is contented, and patiently undergoeth
whatsoever the Lord his will is. Whereas, then, by
precept, and example, and experience, ye see we are
taught to be content with our estate, whatsoever it is,
the meaning is, that the present estate wherein God
hath set us, whatsoever it is, and whosoever we be,
ought so to suffice and satisfy us, that though in it we
want many things, yet with it we should be content.
The reason is, first, because it is the state, be it poor
or rich, wherein the Lord hath set us, and therefore
not to be content with it were to resist his will, and
to become fighters against the Almighty. Secondly,
because howsoever we may seem to want things that
are needful for us, yet are we not forsaken of the
Lord ; and indeed howsoever the world seeth it not,
nor cannot, 3ret do we want no manner of thing that
is good ; for that of the prophet, Ps. xxxiv. 10, is
always true, ' The lions lack and suffer hunger, but
they which seek the Lord shall want nothing that is
good;' good for them, and good for his glory. Want
we may many temporal blessings, and yet we want
nothing that is good, because the Lord knoweth it to
be good that we want them. Wanting, then, nothing
that is good, what reason but we should be content ?
Should we, then, be content with our present
estate, whatsoever it is ? This, then, should teach us
to take heed and beware of covetousness, that monster
of sins, which makes us change our God, worship
other gods, and fall down before a wedge of gold,
being therefore called idolatry. The covetous man he
is never content with that he bath, but the more he
hath, the more still hecraveth; his desire is like unto
hell, it is never filled, but with the horse leech, still
it crieth, ' Give, give ;' and like unto the grave, or
the ban-en womb, or the earth that still drinketh in
water, or the fire, which, the more fuel it hath, the
more it is nourished, he never saith, It is enough. If
he have but a little, he thinketh he hath not enough ;
if afterwards he have more, yet he thinketh he hath
not enough ; if after that he have more, yet he thinks
of another eiioitr/li, and enough is always to come,
though already he have more than enough. Yea, if,
with Ahab, he have a kingdom, }-et shall not poor
Naboth be able to hold his own by him, but his vine-
yard, even his only vineyard, he must have, and he
will have. Many such there are, which have enlarged
their desires like hell, which can never be content with
that they have, whatsoever they have; whereupon are

murmurings, contentions, mutinies, wars, thefts, and
all unjust dealing, and, in a word, all evil. For
' covetousness,' as the apostle saith, 1 Tim. vi. 10,
' is the root of all evil, which, while men lust after,
they err from the faith, and pierce themselves through
by many sorrows.' We may not therefore be like
unto these; but, hating covetousness, we must be con-
tent with that portion which the Lord hath given us,,
be it more or less ; with that state wherein he hath
set us, be it better or worse. If he see it good to lift
up our heads when we are low, he will ; and again, if
he bring us down from on high, he doth it because he
seeth it good. Howsoever, therefore, it be with us,
let us be content. ' Your heavenly Father,' saith our
blessed Saviour, Mat. vi. 32, * knoweth that ye have
need of these things :' and again, chap. vii. 11, ' If
ye, which are evil, can give good gifts unto your chil-
dren, how much more shall your Father which is in
heaven give good gifts to them that ask him ? ' Doth
our heavenly Father know what we have need of, and
will he give us the things which we need ? If, then,
we need health, he will send it if it be good for us ;
if we need wealth, he will send it if it be good for us ;
if we need liberty, be will send it if it be good for us ;.
if we need peace or love in the world, he will give it
if it be good for us ; and generally, whatsoever we
need we shall have, if he see it to be good for us.
Let us not, therefore, with the covetous worldling,,
never think we have enough, nor, with the malcon-
tented person, always mislike our present state, what-
soever it is. He that openeth his hand, and filleth
all things living with plenteousness, hath enough for
us always in store, liberty enough, health enough,
wealth enough, &c, to reach out unto us if he sec it
good for us. Let our eyes, therefore, always wait
upon him, and let us learn, in whatsoever state we are,
therewith to be content.

The second thing which I note, is from the confir-
mation of the apostle's reason, where he saith, ' I can:
be abased,' &c. For in that he saith, ' I can be
abased, and I can abound, be full and hungry,' &c,
he speaketh as well upon experience in himself, as he
had found that he could do, as upon a religious know-
ledge that be should do so. So that he had as well
felt hunger and want, and been abased, as been full
and abounded. Whence I observe, that the Lord in
bestowing his temporal blessings upon his children,
doth not always keep the same course, but some he
blesseth with plenty and abundance, others he exer-
ciseth with penury and want, and unto others he
giveth experience of both. Abraham and Lot were so
rich in sheep and cattle, and so full of substance, that
the land could not bear them that they might dwell
together, Gen. xiii. 6. Boaz likewise was a man of
great power, Ruth ii. 1, both for virtue, authority, and
riches. Solomon exceeded in riches all the men that
ever were before him or after him, 1 Kings x. 23.
And to be silent in the rest, of that good convert

\i;k. 11, J 2. J

LECTUUK LXXWI1I.

3b 1

Zaccheus, Luke xix. 2, it is said, that he was rich.
Again, the widow was but poor, that threw but two
mites into the treasury, and yet cast in all that she
had, even all .her living, Mark xii. 42. That lazar
Lazarus, Luke xvi. 20, who, when he died, was carried
into Abraham's bosom, was a very poor beggar. Those,
Heb. xi. 37, that ' wandered up and down in sheep-
skins and in goat-skins ; being destitute, afflicted, and
tormented : that wandered in wildernesses, and moun-
tains, and dens, and caves of the earth,' were no great
men, it may well be thought, in the world. Yea, our
blessed Saviour saith of himself, Mat. viii. 20, that
4 the foxes had holes, and the birds of the heaven had
nests, but the Son of man had not whereon to rest his
head.' And again, Job in his time was ' the greatest
man for substance and wealth of all the men of the
east,' Job i. 3, and likewise he was as bare, and poor,
and distressed, as the devil by God's permission could
make him. It is like that Mordecai and Esther, in
the land of their captivity, had no great abundance
and plenty for a while, Esther ii. ; but after a while
the Lord exalted them both unto great honour and
dignity, where they had all things at their desire,
chap. viii. Our apostle saith, both of himself and of
others, 1 Cor. iv. 11, 12, &c, that they did 'both
hunger, and thirst, and were naked, and buffeted, and
had no certain dwelling place; that they laboured,
working with their own hands ; were reviled, perse-
cuted, despised, and made as the filth of the world, and
the offscouring of all things ;' and yet what bjr miracles
which he wrought, diseases which he healed, and soul-
conversions which by his ministry were wrought, he
was often much honoured, and many times abounded.
Thus the Lord ministereth his temporal blessings as
he will, to some more, to some less, and to the same
men at some times more, and at some times less ;
even to all, and at all times, according to the good
pleasure of his will. In some of his children he will
be glorified by their poverty and want, by their crosses
and afflictions, by their losses and disgraces ; for in
that in these things he giveth them a patient, and
contented, and cheerful mind, so that they are not
overcome of these things, nor cast down through
heaviness, as the wicked ; herein God is glorified.
Again, in some of his children he will be glorified by
their wealth and riches, by their honour and prefer-
ments, by their power and authority ; for, in that in
these things he so tempereth them, that they use them
to the glory of his name and the good of their brethren,
and not swell thereby, nor abuse them as the wicked
do, herein he is glorified. Again, in some of his
children he will be glorified both in plenty and in
want, both in honour and in dishonour ; for in that
by these things he so balanceth them, that they run
on an even course, and neither sink too low by the
one, nor are lifted too high by the other, herein also
is he glorified.

Let this then, first, teach them that abound in

wealth and greatness, these two points : first, not to
disdain their inferiors in wealth and greatness, as too
mean for them to have any dealing at all withal. For
how mean soever they be in the world's account, and
how destitute of all things soever they seem to be, yet
may they be as great in God's favour, and abound as
much in the graces of God's Spirit, as thou that hast
all things that thine heart can desire. And yet what
a great favour ordinarily it is for the inferior to be
admitted to the speech of his superior ! Well, admit-
ting you both to be alike great in God's favour, the
difference which I find betwixt you is this, that if thou
be the greater and wealthier, thou hast the greater
account to make, which may not be any cause unto
thee to disdain thy brother. The second point is,
that they use their wealth and greatness to the glory
of God, and the good of their brethren. For not the
having, but the well using of our riches and authority,
&c, commendeth us unto God ; and how much so-
ever we have, if we use not well that which we have,
it is no token to us of his grace and favour towards
us. Nay, if he give us riches and honour, &c, and
not withal the grace to use them as we should, they
are unto us an occasion of falling, of falling from God,
of falling into idolatry, of falling into many foolish and
noisome lusts, of falling into all the snares of the devil.
Hast thou then wealth, honour, authority, &?. ? They
are the blessings of God bestowed upon thee, whoso-
ever thou art. But wilt thou know whether they be
special favours bestowed upon thee, as upon his dear
child ? Consider, then, how thou usest them ; for so
they are, and are not, special favours upon thee.
Whereon, if we did so think as we should, we would
not so delight and set our hearts on them as we do,
but we would think of well using them a great deal
more than we do. As many therefore as God hath
blessed with these things, let them study to glorify
the Lord by them, that so they may have comfort in
them, as in tokens of his special favour towards them ;
and always remember to rejoice in the Lord, as in
your chiefest treasure.

Secondly, For such as are abased and in want, let
this first be a comfort unto them. For this, that they
are abased and in want, that they are hungry, thirsty,
cold, naked, reviled, persecuted, and the like, is no
token that God hath forsaken them, or shut up his
loving-kindness in displeasure towards them. Nay,
this is the cup that many of the best of God's saints
have deeply drunk of before them. Let them, then,
comfort themselves in this, that thus they are bronght
into the fellowship of the saints of God. Be it then
' tribulation, or anguish, or persecution, or famine, or
nakedness, or peril, or sword,' or all these that press
us, let them not be * able to separate us from the love
of God in Christ Jesus our Lord,' but in all these
things let us be ' more than conquerors through him
that hath loved us.' Whatsoever we suffer or want
in the world, let us comfort ourselves in this, that it is

382

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

the beaten way wherein many of God's saints have
walked unto heaven. Secondly, let this teach them
to bridle their tonsmes in their talk of them that are
great and wealthy. It is a common fault with them
of the meaner sort, to say of them, that they have
their riches in this world, they have their honour here
on earth. But we are to know, that the Lord hath
them that belong unto him in both sorts of men, high
and low, rich and poor. Neither, therefore, let plenty
be a prejudice to them that abound ; neither let want
seem to privilege them that lack ; but as every man
beareth his want, and useth his abundance, so let him
be thought to have his portion among the righteous.

Thirdly, Such as have experience both of plenty,
and of want, let them hence learn, not to stoop at the
one, or stumble at the other. Let not their wants
dismay them, nor their abundance exalt them. The
Lord giveth, and the Lord taketk away ; and his
name is still to be blessed. Whether, therefore, we
are abased or abound, whether we be full or hungry ;
whether we abound or have want, everywhere, and in
all things we are to bless him, knowing that all things
are according to his will.

Now give me leave in one word to point at one other
observation from these words. In that he saith, ' I
can be abased,' and likewise, ' I can abound,' &c. I
observe a notable pattern of great perfection in a
Christian ; for then we grow to a notable perfection,
when we can both be abased and abound, be full and
hungry, &c, and still be content with the one or the
other, without murmuring or grudging. The philoso-
phers and heathen writers have talked much of bear-
ing both adversity and prosperity patiently, and have
set down good precepts for walking constantly in them
both, without drooping in adversity, or swelling in
prosperity. But let any man tell me of the best of
them, that kept that constant course in both, not
daunted with the one, nor puffed up with the other.
Nay, in this degree of perfection, none of them can,
but our apostle must, be the pattern for us to follow-
after, that we may all of us say with the apostle, ' I
can be abased, and I can abound,' &c. Yea, this is a
thing which we should all of us know by experience in
ourselves, that we can be abased, &c, and wherein we

should be instructed and taught, as in a mystery of
religion, to be abased, and to abound, &c, for this is
an holy point of Christian knowledge, to know to be
abased, and to abound, to be content with either, and
not to relinquish any Christian duty for either.

But, alas ! how ignorant are all sorts of men here-
in ! In the clergy, what ambitious seeking after the
chiefest dignities ! What heaping of livings one upon
another, benefice upon benefice, prebend upon prebend,
and of benefices in commendam upon bishoprics ! In
the temporalty, what joining of house to house, and
laying of field to field ! What prying and prowling
into all kinds of commodities ! What thirsting and
gaping still after more, more ! And what is the cause
of all ? We have not learned both to be full and
to be hungry, both to abound and to have want. It
maybe, we can abound, but we cannot be abased ; it
may be, we can be full, but we cannot be hungry ; it
may be, we can away with plenty, but not with want.
This pricks and pinches, and is as bitter unto us as
death ; but have we learned to abound and to be full ?
Nay, we know not when we abound, or when we are
full ; and besides that, abundance and fulness makes
us wanton, and proud, and forgetful of such Christian
duties as we ought to perform, as might easily have
been proved, if time had given leave.

Long we, then, in our souls to grow forward in a
good degree of Christian perfection ? Let us learn
both to be abased and to abound, &c. Let not abun-
dance or plenty make us wanton, or proud, or forget-
ful of our Christian duties ; neither let penury and
wfant make us murmur, or faint, or cast us down
through heaviness. Let us walk constantly in both,
in both let us be content, and in both walk in those
holy ways which God hath ordained us to walk in.
If we can once take out this lesson, it will bring with
it such a Christian perfection, that we shall not be to
seek almost in any point of Christianity. Let us
therefore apply it, and as we grow either in wealth,
or in want, let us think on it, that daily more and
more we may know to be abased, and to abound, and
that daily more and more we may be instructed, every
where, and in all things, both to be full and to be
hungry, to abound and to have want.

LECTUEE LXXXIX.

/ om able to do-all things through the help of Christ, which strengtheneth me.

done that ye did, &c. — Philip. IV. 13, 14.

Notwithstanding ye have well

TT AM able to do all things, &c. We have heard
-*- what things the apostle assumed to himself, and
they were great things : as that he had learned to be
content with his estate, whatsoever it were ; that he
knew both to be abased, and to abound ; that every-
where, and in all things, he was instructed both to be
full and to be hungry, both to abound and to have

want. Now, lest he should seem to boast too much of
himself, or to give others occasion of boasting tin m-
selves, he giveth the whole glory of all that he is able
to do, in all the things that he speaketh of, unto Christ,
that enableth him thereunto. For the better under-
standing of which words, first, it will be needful to
clear them from that sense whereunto some wrest tin m.

Ver. 13, 14.]

LECTURE LXXXJX.

383

For through the malice of Satan, no doubt, either
blinding the eyes of our adversaries that they should
not see the truth, or hardening their hearts that they
should pervert the ways of truth, these words which
by our apostle are added, lest he should seem to boast
too much of himself, are wrested bjr our adversaries
unto the greatest boast of man's perfection that can
be ; these words wherein our apostle giveth all glory
unto Christ, are drawn by our adversaries unto the
glory of man, and his perfect obedience. For, to prove
that man in this life is able perfectly to fulfil the law
of God, they allege this place, as making to that pur-
pose, where it is said, 'I am able.' So that they give
this meaning of these words : I am able, not only to
be abased, and to abound, &c, but generally, 'I am
able to do all things,' even all things that the law re-
quireth, through the help of Christ which strengtheneth
me, [that] is, if he help and strengthen me by his
grace, that what ability I want in myself, may be sup-
plied by him ; and hereupon they conclude, that man
regenerate is able, by the grace of Christ working to-
gether with him and strengthening him, perfectly to
fulfil the whole law of God. Whereby, how much
they pervert the meaning of the apostle in this place,
we shall easily perceive, if we look but a little into the
doctrine which hence they deliver. For who is he
that is able to love the Lord his God with all his
henrt, with all his soul, with all his mind, and his
neighbour as himself ? And yet this the law requireth,
saying, Dent. vi. 5, ' Thou shalt love the Lord thy
God with all thine heart, with all thy soul, and with
all thy might,' and, Lev. xix. 15, ' Thou shalt love
thy neighbour as thyself.' Again, who is he that is
able to continue in all things that are written in the
book of the law to do them ? And yet the law saith,
Deut. xxvii. 26, ' Cursed is every man that continueth
not in all things that are written in the book of the
law to do them.' Again, who is he that doth good
and sinneth not ? ' In many things,' saith James,
chap. iii. 2, 'we offend all.' And John, 1 John i. 8,
' If we say that we have no sin, we deceive ourselves,
and the truth is not in us.' And ' sin,' we know, ' is
the trangression of the law,' chap. iii. 4, so that
1 whosoever sinneth trangresseth also the law.' ' We
know in part,' saith the apostle, 1 Cor. xiii. 9, ' we
prophesy in part.' Now, as is our knowledge, so is
our faith, our love, our obedience ; for so long as we
are clothed with the earthly house of this tabernacle,
as our knowledge is imperfect, so our faith, our love,
and our obedience are imperfect. Yea, in the very
best of us there is always a rebellion between the
flesh and the spirit ; and the better we are, the
sharper oftentimes will the combat be. Who is he,
then, that is able in this life perfectly to fulfil the law
of God ? Unto Christ Jesus God gave the Spirit with-
out measure, and he was able perfectly to fulfil the
whole law of God, and did fulfil it for us, that the
righteousness of the law might be fulfilled in us, and

we might be made the righteousness of God in him.
But unto us, I mean even unto the most regenerate
and sanctified man, the Spirit is given only by measure ;
so that the flesh and the lusts thereof are not altogether
mortified and utterly tamed thereby, but oftentimes
pricks they have in the flesh, and messengers of Satan,
to buffet them. How far off, then, are the best from
perfectly fulfilling the whole law of God? Some in-
deed are said in the Scriptures to have walked in all
the commandments and ordinances of the Lord with-
out reproof, as Zacharias and Elizabeth ; and others
to have sought the Lord with their whole hear:
those godly kings, David, Asa, Josiah, &c. But we
must understand that, as Jeroboam and others are
said not to have followed the Lord with their whole
heart, because +-hey made and worshipped other gods,
so those godly kings are said to have sought the Lord
with their whole heart, because they gave the honour
which was due unto God, to him alone ; and that
Zacharias and Elizabeth were only, in comparison of
others, said to have walked holily and unblameably
before men. For if their ways should have been ex-
amined before the Lord, then that of the prophet, Ps.
cxliii. 2, should have been found true, ' In thy sight,
0 Lord, shall no flesh living be justified ;' and well
might that of Eliphaz unto Job have been said of
them, Job xv. 14—16, ' What is man, that he should
be clean ? and he that is born of woman, that he
should be just ? Behold, he found no stedfastnes> in
his saints ; yea, the heavens are not clean in his sight ;
how much more is man abominable and filthy, which
drinketh iniquity like water !' In a word, not any of
the sons of men that ever were since the fall of man, or
are, were or are able to fulfil the law of God, but only
imperfectly, and not in any sort perfectly, otherwise
than by imputation, Christ his perfect obedience be-
ing imputed unto them through faith, and that which
is imperfect in their obedience being covered, and not
imputed unto them through Christ ; so that ye see the
doctrine which they deliver from these words, is quite
repugnant unto the doctrine of the Holy Ghost
throughout the whole Scripture. And therefore that
cannot be the meaning of these words which they do
give.

Again, if the Rhemists had thought these words to
have made any whit to that purpose, it is very like
they would not have failed to have given that note
hence ; for we see how ready they are to wrest all
places to the maintenance of then- erroneous opin:
so that they, passing this place over with silence, it is
very like that they otherwise thought of the meaning
of these words, than others of their profession have
done and do. Whether, then, we look unto the doc-
trine which they gather from these words, quite re-
pugnant unto the doctrine of the Holy Ghost through-
out the whole Scripture, or unto the judgment of some
of themselves, as it may seem, it appeareth that the
apostle's meaning is not, as our adversaries do imagine,

AIUAV ON THE PHIL1PPIANS.

[Chap. IV.

that he was able of himself to do all things, not only
the things spoken of before, but all things generally
which the law of God required, through the help of
Christ which strengthened him, and gave further
strength and virtue unto his own strength and virtue.

What, then, is the apostle's meaning in these words ?
Surely this, as appeareth by the tenor of them : to
clear himself of boasting himself touching the things
that he had spoke of, he renounceth all his own power
and strength, as if by his own power and strength he
had been able to do those things, and he attributeth
all unto the power and strength of Christ, saying, ' I
am able to do all things,' even all the things that I
have spoken of; that is, ' I can be abased, and I can
abound,' &c. For so this universal speech is to be
restrained unto the subject and matter here spoken of,
as usually it is in other places of the Scripture, or if we
will needs enlarge it further, then thus, ' I am able to
do all things,' that is, all things that belong unto my
duty and calling. But how ? By my own power or
strength ? No ; but ' through Christ which strength-
eneth ' and enableth me. He doth not say, through
the help of Christ, as it is in our English Bibles,
albeit that also might be said, for that he is often said
to help us in the things wherein he alone worketh
altogether without us ; but he saith, ' I am able to do
all things through Christ,' whose work wholly and
only it is to strengthen me by his Holy Spirit in my
inner man (for so the word seemeth here to signify)
to do these things, even to suffer adversity, and not
be cast down through heaviness ; and likewise to en-
joy prosperity, and not be puffed up with pride. This
1 take to be the simple meaning of the apostle here.
Where I note these two points: first, that the apostle
saith, that he is able to do ah1 those things ; secondly,
by whom it is that he is able to do all things, even by
Christ which, &c.

In the first point, where the apostle saith, that he
is able, &c, it is to be noted that he saith, ' I am
able.' He doth not say, I uas able, &c, for indeed
before he was called to the knowledge of God in Christ
Jesus, he was not able to do so ; but he saith, I am
able, impbying, that now that Christ dwelleth in him
by bis Holy Spirit, now that he is ingrafted into Christ
his body by the washing of the new birth, and the
renewing of the Holy Ghost, he is able to do all
these things, to be abased, &c. Whence I observe
this lesson for us, that being regenerate by the Spirit
of God, and ingraffed into the true olive-tree Christ
Jesus, we are able to be full and to be hungry, to
abound and to have want, and to do the things that
are good. Before such time as we be born again of
water and of the Spirit, and be made partakers of the
root and fatness of the true olive-tree Christ Jesus,
the very imaginations of the thoughts of our hearts
are only evil continually, our throats are open sepul-
chres, our tongues are full of deceit, the poison of
asps is under our lips, our mouth is full of cursing

and bitterness, our feet are swift to shed blood, de-
struction and calamity are in our ways, the way of
peace we know not, the fear of God is not before our
eyes ; and in one word, we are wholly averse from
everything that is good, and only inclined unto that
which is evil, being not grapes but thorns, not figs
but thistles, not good but ill trees, not lively but
dead branches, not friends but enemies, not the
sons of God, but the children of wrath, not citizens
but aliens from the commonwealth of Israel, and
strangers from the covenants of promise. But be-
ing renewed by the Spirit, our hard hearts are soft-
ened, our froward wills are reformed, our dark minds
are enlightened, our inordinate affection are ordered,
our wicked thoughts are bettered, and our whole
man made partaker of the godly nature, that we fly
the corruption which is in the world through lust, and
study to live soberly, and righteously, and godly in
this present world. So that henceforth we are able
to fly that which is evil, and to do that which is
good ; which also those manifold exhortations in
holy Scripture imply, when we are exhorted to fol-
low the truth in love, to mortify our earthly members,
to procure things honest before God and all men,
&c. For albeit unto the wicked and unregenerate the
Lord hath not opened then- eyes or their ears that
they can see the things that belong unto their peace,
or hearken unto instruction, and 'receive understand-
ing, yet hath he appointed thus to stir up his chil-
dren, and made them able to do the things where-
unto thej' are exhorted.

We do not, then (as our adversaries falsely charge
us), in the question of free will, make men stocks and
stones, such as, in the things that are good, do no-
thing at all. Ye see, we say, that being regenerate by
the Spirit of God, we are able to be abased, and to
abound, &c, to do the things that belong unto our
peace, and such as accompany our salvation. As
therefore the apostle saith unto the Corinthians, 2
Cor. iv. 3, ' If our gospel be hid, it is hid to them that
be lost,' so I say, If any man be not able to do the
thing that is good, it is the man unregenerate, in
whom Christ dwelleth not by the power of his Spirit.
Here, then, is the point, not whether we be able to
do the things that are good, for that we hold ; but
whether we be able by our own power and strength
at all to do the things that are good, by whom it is
that we are able to do these things, which was the
second point that I noted in these words.

Touching the second point, then, ye see the apostle
saith, he was able to do all things. But how ?
Through Christ which strengthened him. He was
able, but the power and strength, whereby he was
able, was whence ? In any part from himself ? No ;
no such word, but from Christ, who dwelt in him by
his Spirit, and strengthened him so, that he could be
abased, and he could abound, and still be content with
his estate. Whence I observe, that the power and

Veil 13, U.]

LECTURE LXXXIX.

385

strength whereby we are able to do whatsoever thing
is good, is not from ourselves, but from Christ, who
by his Holy Spirit so strengtheneth us in our inner
man, that we can be content with prosperity or adver-
sity, and are enabled to do the things that are good.
And to this the Holy Ghost giveth witness in very
many places : 2 Cor. iii. 5, ' We are not sufficient of
ourselves to tbink anything as of ourselves, but our
sufficiency is of God ;' where the apostle doth not
deny that we are able to think that is good, but he
saith that we are not able of ourselves, as of ourselves,
but only by God. So in this epistle, ' It is God,'
saith he, ' which worketh in you both the will and the
deed, even of his good pleasure ;' where he denieth
not that we are able to will or to do the thing that is
good, but he saith that it is God that worketh in us
both the will and the deed of his good pleasure. Not
to trouble you with more places to this purpose, by these
ye see that it is not of ourselves, but of God, that we
think, will, or do the things that are good. We think
the things that are good, but it is he that makes us
think the things that are good, by suggesting good
cogitations into us by his Holy Spirit which dwelleth
in us. We will and desire the things that are good,
but it is he that makes us will and desire the things
that are good, by working good motions and holy de-
sires in us, by his Holy Spirit which he hath given us.
We fly the things that are evil, and do the things that
are good ; but it is he that makes us fly that which is
evil, and do that is good,, by ministering strength unto
us through the power of the Spirit in us. We know
how to be abased and how to abound, how to be full
and how to be hungry, &c, but it is God that enableth
us hereunto, by the strength of his Holy Spirit which
he hath given us. Without him we can do nothing,
as himself telleth us, John xv. 5, not think any part
of a good thought, not will any part of a good desire,
not do any part of a good deed, so wholly is every
good gift from him ; but by him we are able to do all
things that our duty requireth of us, though not in that
degree of perfection which we ought, by reason of the
sin which hangeth so fast on us, yet so as he will be well
pleased with us, and perfect his praise in our weakness.
i-v. Here then, first, falleth to the ground, that error
of theirs who maintain that we are able to do the
things that are good by our own power and strength,
being only holpen by the grace of Christ. What is
man, that he should desire to part stakes with his
Maker ? Doth not God ' work all in all ' ? The
apostle saith so ; and shall not he, then, have the
glory of all ? Hast thou any good thing that thou
hast not received of the Lord ? The apostle thinketh
not ; why, then, rejoicest thou in it, as though thou
hadst not received it ? In Christ we have all good
things that we have, whether for this life present, or
that that is to come ; and whatsoever good things we
do, we are wholly enabled thereunto through Christ
which strengtheneth us. Let not us, therefore, set

foot into any part of his glory, but, as it is written,
' Let him that rejoiceth, rejoice in the Lord.'

Secondly, Let this teach us what we are in ourselves
without Christ ; not fit for anything that is good, not
able to do a good deed, not able to will anything that
is good, not able to think a good thought, content
with no estate, in adversity cast down with heaviness,
in prosperity puffed up with pride, in want comfort-
less, in abundance reckless, and much worse than
thus. And yet how ready are we to soothe up our-
selves, and how gladly do we hear the praises of
others for anything that we say or do well ! Nay,
rather than fail, we will break out into bur own
praises ; and, worse than that, we will either shut
him out of all, unto whom all praise is due, or else
enter upon a part with him. So far in love are we
with ourselves, that we forget Christ, though without
Christ there be nothing to be loved in us. But let
us learn to know what we are in ourselves, and let us
be confounded in ourselves ; and for whatsoever we
say or do well, let him have the praise, unto whom
all praise is due.

Thirdly, This should teach us in all things to
glorify the name of Christ Jesus, and to depend upon
him. Are we persecuted, and yet faint not ; in
poverty, and not overcome of poverty ; tempted, and
yet stand fast ; any way troubled, and yet not dis-
mayed ? It is by Christ Jesus. Fly we anything
that is evil ; do we anything that is good ? It is by
Christ Jesus. He knoweth what we have need of,
and he giveth it ; he knoweth that without him we
can do nothing, and therefore he strengtheneth us in
all things. Sometimes his own arm helpeth us ; and
sometimes he strengtheneth us, sometimes to do, and
sometimes to suffer those things which otherwise we
could not. How ought our mouths, then, to be filled
with his praises, and how ought we always to depend
upon him ? By him we stand, and without him we
fall. Let our songs, therefore, always be of him, and
let his praises be ever in our mouths, for such mercies
as we have of him ; and let us pray always, with all
manner [of] prayer and supplication in the spirit, for
the strength of his Spirit.

Notwithstanding, &c. In these words the apostle,
according to that wisdom that was given unto him,
most wisely commendeth the Philippians for their
liberality sent unto him. For the apostle, having
before most peremptorily signified his constancy both
in adversity and prosperity, that through Christ which
strengtheneth him he could be content whether he
were abased or did abound, the Philippians might
haply say, Then our liberality needed not, you could
have been as well without it as with it, and therefore
we might very well have spared both our labour
and our liberality. No, no, saith the apostle ; not-
withstanding that through Christ which strengtheneth
me I can be content whether I be full or hungry, yet
ve have well done that ve have communicated to mine

386

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

affliction ; ye have well done, because ye have done
your duty, ye have done that which Christ com-
mandeth, ye have done that which hath great recom-
pense of reward. But how did they communicate
unto his affliction ? We must understand that we
may commimicate unto the affliction of God's saints
three ways : first, when we suffer the like afflictions
that they do for Christ his sake, whether it be at the
same time, as Paul and Silas did, Acts xvi. 28 ; or at
divers times, as now the saints of God which suffer
and are persecuted for righteousness' sake, as were
the prophets and apostles before ; secondly, when we
are afflicted and mourn in ourselves for the affliction
of God's saints, albeit we do not suffer in our bodies
with them ; thirdly, when we minister unto them
what comfort we can in words, and what help we can
in deeds. And thus the Philippians communicated
unto Paul's afflictions, lying now in prison, sending
unto him their minister, and with him such gifts as
might supply his want?. And this is it for which the
apostle in these words commendeth them. I can
only point at such things as were hence to be ob-
served.

First, In that the apostle saith, Noth withstanding
that I am able to endure want through Clmst which
strengtheneth me, yet ye have well done, &c, hence
I observe, that the constancy, and patience, and con-
tentment of God's saints, ought not to be any stay
unto us of performing Christian duty which we owe
unto them. And yet how willingly do we make
everything serve to us for an excuse of slacking such
duties as we ought to perform to God's saints ! If
they be in prison, or if they be in any poverty and
want, and bear it patiently and cheerfully, we com-
mend them ; but neither by word we comfort them,
nor by other our help we relieve them. And why ?
They are cheerful enough, they need not our comfort;
though they want, yet they are content with that
they have ; they beg not, and therefore we may spare
our purse well enough. But our apostle tells us,
that notwithstanding it be thus with them, yet we
shall do well to comfort them and to help them.
Yea, and surely it is the best done that is done unto
them. For they by such their contentedness and
cheerfulness, give good testimony that they belong
unto the covenant, that they are of the household of
faith ; and we, as we are to ' do good unto all,' so
' especially unto them which are of the household of
faith.'

Secondly, In that the apostle saith they did well to
communicate to his affliction, I observe, that it is a
good deed to comfort and to help the saints of God
in their affliction and trouble. And that it is so,
appeareth both for that it is commanded as a duty,
practised of the godly, and hath with it great recom-
pense of reward. ' Weep with them that weep,' saith

our apostle, Rom. xii. 15. What is that ? That is,
let their afflictions move you to compassion ; and in
token of your compassion, comfort and help them in
their affliction. The apostle to the Hebrews openeth
it more largely where he saith, chap. xiii. 3, 'Re-
member them that are in bonds, as if ye were bound
with them ; and them that are in affliction, as if ye
were also afflicted in the body.' Thus did the apostle
himself, as himself witnesseth, where he saith, ' Who
is weak, and I am not weak ? Who is offended, and
I burn not ? ' As if he should have said, Besides
mine own afflictions, which befall myself in mine own
person, there is no other afflicted but they touch me
also with a compassion with them, both to sorrow
with them and to help them as I can. And see the
recompense of reward that followeth it : ' Come,' shall
Christ say, ' ye blessed of my Father, inherit ye the
kingdom prepared for you from the foundation of the
world : for I was an hungered, and ye gave me meat,'
&c. Thus the Lord in mercy, and for his promise'
sake, rewardeth them that comfort and help his poor
afflicted saints in their affliction, whatsoever it is.
So that we cannot doubt but that it is well done to
communicate to the affliction of God's saints, by help-
ing and comforting them.

It is, then, not well done not to communicate to
their affliction. And yet who remembereth the afflic-
tion of Joseph ? Many good laws and acts we have
for the provision of the poor : I wish due execution
of them. Beloved, do we believe the communion of
saints ? It is an article of our belief, and we will be
loath to be taiuted in any of them. As, then, we
are joined in a fellowship with all God's saints, so
should we be touched with a feeling of such of their
miseries as are in any kind of affliction. They are
bought with as dear a price as we are, they are mem-
bers of the same body with us. And shall the head
in the natural body stoop down unto the foot, if it be
pricked or hurt, to look unto it and to help it ; and
shall not we look unto our poor brethren and distressed,
and help them ? Surely if it be well done to com-
municate to their afflictions, then it is not well done
not to communicate to their afflictions ; and if eternal
glory in the heavens be the recompense of their
reward that communicate to the affliction of God's
saints, then what shall be their reward that do not ?
The King, even our blessed Saviour, shall say unto
them in that day, Mat. xxv. 41, ' Depart from me, ye
cursed, into everlasting fire, which is prepared for the
devil and his angels : for I was an hungered,' &c.
' While we have therefore time, let us do good unto
all men, but specially unto them which are of the
household of faith.' Let us not forget the misery of
the poor in their trouble. ' Blessed is he that con-
sidered the poor and needy ; the Lord shall deliver
him in the needful time of trouble.'"

Ver. 15, 16.]

LECTURE XC.

387

LECTUEE XC.

And, ye Philippians, know al.no, that in the beginning of the gospel, when I departed from Macedonia, no church
communicated with me, <&c For even when I was in Thessalonica ye sent once and afterward again for my
necessity. — Philip. IV. 15, 16.

A XD, ye Philippians, &c. The apostle having in
-^*- the former verse commended the Philippians
for their liberality, sent unto him lying now in prisoa
at Rome, as very well done so carefully to communi-
cate unto his afflictions, in these two next verses goeth
forward with the like commendation of their liberality,
even since his first preaching of the gospel unto them.
First, by comparing them with the rest of the churches
of Macedonia, ver. 15. Secondly, by giving them
this testimony, that even when he was absent from
them, and labouring with other churches, they minis-
tered unto his necessities, not once, but once and
again. And lest by this his great commendation of
their liberality, he might seem to look after a new
benefit, ver. 17, he telleth them, that as his rejoicing
in the Lord, whereof he spake before, was not for his
own sake, or for the supply of his want by their
liberality, so neither this his commendation of their
liberality from the first unto the last, was for his own
sake, or that he desired a new gift of them, but both
the one and the other was for their sakes, and that in
both he regarded the fruit which might further their
reckoning. This I take to be the general purpose of
the apostle in these words. Now come we unto a
little more particular examination of them.

And ye. By this that he saith, ye also, &c, he
meaneth that not only he, and the other churches of
Macedonia, but they also knew this that he now
speaketh. What ? Namely, that in the beginning
of the gospel, that is, at my first coming into Mace-
donia, and preaching the gospel unto you : for he
speaketh not simply of the beginning of the gospel,
but of the beginning of the gospel in that country of
Macedonia, whereof Philippi was the chief city, and
the first place that we read he preached in in that
country, Acts xvi. 12. This then, saith he, ye know,
that at my first coming and preaching of the gospel
unto you, when I departed from Macedonia that I
might preach in other countries also, no church of all
the other churches of Macedonia, neither Thessalonica,
nor Amphipolis, nor Apollonia, nor any of the rest,
communicated with me concerning the matter of giving
and receiving, but ye only. Where first, in that he
saith, when he departed, &c, hence some gather that
his manner was, where first he preached the gospel,
to take nothing of them till his departure from them,
and then to take of them sufficient for his journey to
the next place, and for his provision there till he
should depart from them. Secondly, in that he saith,
no church communicated with him concerning the
matter of giving, &c, his meaning is, that whereas he

had bestowed on the other churches spiritual things,
he had not, as had been meet, received of them again
temporal things. The phrase of speech here used is
borrowed from merchants or others, which have their
books wherein they set down their Livings out and
their receivings in, that when they make their counts
there may be a proportion in those things. So he
meaneth that between those other churches of Mace-
donia and him there should have been this proportion,
that as he had ministered unto them spiritual things,
so they should have ministered unto him of their
temporal things. Thirdly, in that he saith, but ye
only, he commendeth them above the rest of the
churches of Macedonia. In the next verse, when he
saith, ' For when I was in Thessalonica," he addeth
this farther to the commendation of the Philippians
for their liberality, that besides their liberality at his
departure from them, when he was in Thessalonica,
the metropolitan city of Macedonia, and they had
heard that he, having passed through Amphipolis and
Apollonia, and being now in Thessalonica, none com-
municated unto him, they sent unto him once and
again, while he was there, to supply his necessity. In
the verse following, when he saith, 'Not that I desire,'
&c, his meaning is, as he said, ver. 11, that he
speaketh not this, he commendeth them not thus,
because he now, or at any other time, desired a gift
of them so much for his own sake and for the supply
of his own wants ; but to signify the very true cause
of his rejoicing, ver. 10, and the very true cause of
this his commendation of them, he saith, • But I
desire the fruit,' &c. ; whereby he signifieth that the
principal thing which he regarded in their gifts and
liberality, was the fruit which should follow thereupon
to further their reckoning, for that the Lord in that
day should reckon this to their vantage, and accept it
for good payment. The phrase of speech here used
is likewise borrowed from the merchant's counting
book ; for as in case of the debt of a great sum of
money unto a merchant, the more money that is noted
in his book as paid, the more his reckoning is fur-
thered that paid it, so the apostle signifieth that the
more of their charitable works towards him were, as
it were, noted in God's book, the more their reckon-
ing was furthered with God, who reckoned that to
their fruit which they did unto him. So that the
cause of his rejoicing, and commending their liberality,
principally was because of the fruit which thence re-
dounded unto them from God, who would recompense
it in the heavens into their bosoms, and accept it in
mercy as some acquittance of then- debt. This I take

388

AIliAV ON THE PHILIPPIANS.

[Chap. IT.

to be the true meaning of these words. And now
that we understand the meaning of the apostle in
these words, let us see what profitable notes we may
gather hence for our farther use.

And ye Philippians. In that the apostle saith
that when he departed from Macedonia, none of the
other churches of Macedonia, but the Philippians
only, communicated to his necessity ; hence, it may
seem, might be observed an example of great ingrati-
tude in those churches that withheld their temporal
things from the apostle, when he had ministered unto
them spiritual things. But I dare not altogether so
judge them, because of that notable testimony which
our apostle giveth unto them in the latter to the
Corinthians, where he proposeth their example unto
the Corinthians, 2 Cor. viii. 1-4, thereby to stir them
up to the relief of the poor saints, and testifieth that
in their most extreme poverty they were richly liberal,
that beyond their power they were willing, and that
they even pressed the apostle to receive their relief
towards the poor saints : a rare example of great
piety and very tender compassion. So that I impute
their not communicating unto the apostle's necessity
at this time, rather unto forgetfulness, and some want
of care for this time (which was some time the fault
of the Philippians, as we heard before), than unto
ungratefulness, or any such notorious fault. The
apostle's purpose I take rather to be to commend the
Philippians, than deeply to censure the other churches.

In this, then, that he saith, that when he departed
from Macedonia, no church, &c, I note the thing for
which he commended the Philippians above the other
churches of Macedonia ; which was, the performance
of that Christian duty towards him, to minister unto
him temporal things when he had bestowed on them
spiritual things. Whence I observe this lesson for
us, that where spiritual things are bestowed upon us,
there we should minister temporal things ; where the
minister teacheth us with the word, there we should
make allowance of maintenance unto him. Which
point the apostle proveth at large in the former to the
Corinthians, and by many arguments ; as, first, by an
argument taken from soldiers : ' Who,' saith the
apostle, 1 Cor. ix. 7, ' goeth a warfare any time at his
own cost ?' How much more should they that fight
the Lord his battles, fight them at the church's cost ?
Secondly, by an argument taken from planters of
vines : ' Who,' saith the apostle, ' planteth a vineyard,
and eateth not of the fruit thereof?' How much more
should they that plant and work in the Lord his vine-
yard eat of the fruit of their own labours ? Thirdly,
by an argument taken from them that are occupied
about cattle : ' Who,' saith the apostle, ' feedeth a
flock, and eateth not of the milk of the flock ?' How
much more should they that feed the Lord his flock
with the sincere milk of the word, be fed by them with
temporal food ? Fourthly, by an argument taken from
the testimony of Moses, where he saith, ' Thou shalt

not muzzle the mouth of the ox that treadeth out the
corn,' for that was the fashion in Palestine; how much
less should their mouth be muzzled, maintenance be
denied them that labour in the Lord his husbandry ?
Fifthly, by comparing spiritual things with temporal
things : 'If,' saith he, ' we have sown unto you spiritual
things, is it a great thing if we reap your carnal
things '?' that is, things necessary for the maintenance
of this life. Sixthly, by an argument taken from the
allowance of the priests of the old law : ' Do ye not
know,' saith the apostle, ' that they which minister
about the holy things, eat of the things of the temple ?
and they which wait at the altar are partakers of the
altar: so also hath the Lord ordained, that they which
preach the gospel should live of the gospel.' Thus
ye see a large proof of this point in that one place by
many arguments. Many other places there are preg-
nant also to this purpose, as when it is said, Gal. vi. 6r
' Let him that is taught in the word, make him that
hath taught him partaker of all his goods ;' as also
where it is said, 1 Tim. v. 17, ' The elders that rule
well, are worthy of double honour, especially they
which labour in the word and doctrine ;' by which
term of double honour many do understand reverence,
and things necessary for the maintenance of this life.
The point is so clear, that to doubt of it is to doubt
of the truth of the Scriptures, which in so many places-
give so evident testimony thereunto.

Which may serve to admonish many of us of a neces-
sary duty wherein we use great slackness. Some of
us can be very well content neither to be taught in the
word, nor to give any maintenance to the preachers of
the word. And these are men altogether senseless,
without all feeling of God or godliness, in whose hearts
the day-star of righteousness hath not yet risen, that
they should know or thirst after the things that belong
unto their peace. Others of us could be better con-
tent a great deal to give something to stay the ministry
of the word, that so we might continue in our igno-
rance, and sleep in our sins, than to have the word
preached unto us. And these are men, not sick,
but dead in sin, desperately wicked, and unto every
good work reprobate. Others of us can be content to
hearken to them that labour in the word and doctrine,
and that they should preach often, but care not how little
to hear of allowance toward then- maintenance. If
they speak of the ministers' duty, of the assiduity and
diligence which they ought to use, of the necessity
that lieth upon them to preach the gospel, of the woe
that is unto them if they do not preach the gospel, we
like them well, and commend them much. But if
they speak of their own maintenance, of their allow-
ance due on our parts unto them, what say we then ?
Then, forsooth,'they tell their own tales, they preach
for themselves ! Nay, we can dispute very well against
them out of the Scriptures in this point, and tell them
that freely they have received, and freely they must give,
Mat. x. 8, and that Paul laboured with his own hands,

Vek. 15, 16. J

LECTURE XC

:;v>

because he would not be chargeable to them whom he
taught, 2 Thes. hi. 8. But see how herein we deceive
■ourselves. He that saith, ' Freely ye have received,
freely give,' doth he not immediately after say, that
' the workman is worthy of his meat' ? What then,
doth our blessed Saviour cross himself? God forbid.
And yet either we must say so, or else that the former
words make nothing against the maintenance of minis-
ters, especially the latter words being both so plain in
themselves, and likewise alleged by the apostle for the
minister's maintenance, 1 Tim. v. 18. For the mean-
ing, then, of those words; first I saj', that they are
to be understood of working miracles ; which gift, as
the Lord freely bestowed on his apostles and disciples
for a time, for the better gaining of men unto the faith,
so he would have them freely shewed forth upon men,
that as Elisha the prophet could by no means be
wrought to receive anything of Naaman the Syrian for
healing his leprosy, so whatsoever sickness they should
heal, whatsoever miracles they should work, they should
not be wrought to take anything for it. Secondly, if
any man shall contend that the words are to be under-
stood of the Lord's work generally, that as freely they
have received the grace, so freely they do the work,
then I expound the words by that of the apostle Peter,
1 Peter v. 2, that they are to ' feed the flock of God,
which dependeth on them, caring for it not by con-
straint, but willingly ; not for filthy lucre, but of a
ready mind.' Surely it is no way the meaning of those
words, that they that labour in that holy work should
be debarred of wages for their labour. Neither doth
the example of the apostle, labouring with his own
hand, at all make against the maintenance of the
ministry by the church. First, he professeth that he
wrought with his hands, not for that he ought so to
■do, for he proveth that they ought to have ministered
unto him, but that they might have no exception
against him. Secondly, the example of the apostle
herein is no way to press us, for that he needed not
as we, to attend unto reading, but being immediately
taught of God, and furnished with all knowledge in
the third heaven, he was able at all times to teach the
way of God perfectly, though he wrought with labour
and travel night and day. But we cannot intend
manuary matters, and do the duties of our calling.
Our duty is to attend unto reading, to exhortation, and
to doctrine, 1 Tim. iv. 13, and the church is to minis-
ter unto us necessary maintenance. How cunningly,
therefore, soever we think we can dispute against the
maintenance of the minister by the church, yet do we
but deceive ourselves therein. This is true generally,
that whatsoever we say or dispute, we will give as
little to his maintenance as may be, we will withhold
from him as much as we can, we think that well gotten
that is saved from them, and we think every little too
much that they have.

Beloved, I have no cause but to persuade myself
better things of many of you. Only I speak how it

fareth commonly with men abroad. The people's
readiness in all places to deceive their ministers in all
kind of their tithes, is often spoken of unto us that have
some farther experience therein than what we have bv
hearsay. As for us, let it not be so with us, but let us
be ready to communicate unto him that hath taught us
in the word, that there be no complaint of our not
communicating concerning the matter of giving and
receiving. Every labourer is worthy of his wages.
Let us not deny them unto him that oftentimes steeps
his labours with us in his own blood. Nay, let us
give them cheerfully unto him, as unto him that
watcheth for our souls. It is but copper that we give
for the purest gold. Let us not stand upon this ex-
change, but let us offer it most willingly.

The second thing which I note in these words is,
that the apostle saith, that the Philippians only com-
municated with him concerning, &c. They waited
not to see what the other churches would do, whether
they would give the apostle aught or no, or what thev
would give, or when thevT would give ; but they be-
thought themselves what they were in duty to do, and
that they did, though they only did it. "Whence I
observe this lesson for us, that look what is our dutv
to do, that we are to do, though none join with us.
If Noah should have looked what the old world did,
and have fashioned himself like unto them, he had
been hke to have perished in the waters with them.
But he looked what his God required of him, and
though none joined with him, yet he alone walked
with the Lord, and therefore he alone was saved, when
the rest of the old world was drowned with the waters.
Gen. vi. 7. Or if Lot should have looked to the
wicked conversation of the Sodomites, and defiled
himself with their unlawful deeds, he had been like
to have been consumed in the fearful burning of those
sinful cities. But he looked to the law of his God.
and though none joined with him, yet he alone walked
in the ways of the Lord, and therefore when the city,
and they that were in it, were destroyed, he was saved.
Or if that Samaritan, that was cleansed with the other
nine, should have stayed to wait what the other nine
would do, his leprosy might have taken hold of him
again. But he considered his own duty, and ' when
he was healed, he turned back, and with a loud voice
praised God, and fell down at his feet on his face, and
gave him thanks,' Luke xvii., and therefore he was
praised of the Lord, and cleansed of his leprosy. All
which examples shew plainly unto us, that we are not
to look what others do, but what we are to do ; and
though all the rest of the world bow the knee unto
Baal, yet must we, with Elijah, look unto the Lord our
God, and serve him alone : whatsoever it is our duty
to do, that must we do, though we only do it. Though
there be but few that strive to enter in at the strait
gate, yet must we strive to enter in at the strait gate,
Luke xiii. 14 ; neither may we follow a multitude to
do evil, Exod. xxiii. 2. It is our duty that we must

390

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

look unto, and be there many or few, any or none be-
Bides ourselves to join with us, yet must we do that
which our duty requireth of us.

This may teach us to reform a great fault in our-
selves. We are none of us grown to that height of
impiety (I hope) that in a desperate mood we will say,
that we had rather go to hell with company than go to
heaven alone. But this is a great fault with many of
ns. In matters of contribution unto any good pur-
pose, what do we say ? No reason we should contri-
bute alone, we wTill see what others will do ; if they
contribute, we will ; if they will not, we will not ; and
saying thus, we think we say well; and if we add this,
let others do, and in proportion we will not be behind
the best, then we think no man can say more, or
better. But thus still we depend upon the doing of
others, whereas in doing good we should one go be-
fore another, and rather strive to be examples unto
others, than stand upon the example of others. If
we be the foremost, it may be others will follow us ;
and if we be alone, it is better to walk in the way
alone, than out of the way with others. Li matters
likewise of election, what do we say ? We would
gladly bestow our voice on the best, but the most go
another way, and we can do no good by singling our-
selves from the rest, a note of singularity we may
bring upon ourselves ; if there were any possibility to
do good, we would bestow our voice as we should, but
being none, we may not lose our voice that way,
but bestow it another way. Thus we look at the ex-
ample of others, and offend by the example of others,
whereas rather by our example others should be con-
demned, which do not as we do. Beloved, let this be
our rule, to look what we should do, not what others
do. Let us do that we ought, though we alone do it,
and let us fly the rest, how many soever follow it.
Let us by our example provoke others to do that is
good, and if they do not follow it, let their judgment
be upon their own head. If we alone walk in the
ways of our duty, our reward is with our God; but
tbcir judgment sleepeth not, that either will not walk
with us, or forsake us in the way.

In the next verse the apostle giveth this testimony
nnto the Philippians, that when he was absent from

them, when he was in Thessalonica, they sent their
liberality once and again unto him to relieve his neces-
sity. Wherein first I observe a notable pattern of
that great care which ought to be in the people for
their minister. The people should, after the example
of the Philippians, be careful to inquire into the state
of then minister, and as they shall understand him to
need this or that help, this or that encouragement, so
they should be willing once and again, even as need
is, with all cheerfulness, wherein soever they may, to
help them. But far otherwise is the practice with us.
If his living be small, and he such a one as laboureth
painfully in the word amongst us, yet we will not re-
lieve him ; and if we send once and again unto him,
it shall be when we have got some advantage against
him, some tbat may vex and trouble him, and either
weary him of all, or turn him out of that little that he
hath. His bareness and his want shall be his reproach
amongst us, but no cause of any holy care for him.
It should not be thus ; but as the Philippians did, so
should we do, even take all care for them that teach
us in the word.

Secondly, In the person of Paul, I note that it was
Paul's necessity which the Philippians sent once and
again to relieve. Whence I observe, that even the
best ministers of the gospel of Christ Jesus are some-
times urged and pressed with necessity. In Paul,
indeed, it was less marvel, both because that was the
infancy of the cburch, and for that he always went
about either planting or stablishing the churches, and
settled himself in no certain place. But now that the
church is stablished, and the ministry settled, that
now sometimes the very best should be pressed with
necessity, I know not well what to say to it. It is
certainly one of the shames and discredits of our
clergy, that in many places the worthiest labourers
want, and the veriest loiterers abound. Some lights
of the church have either notbing, or as little as little
may be ; and again, some others, that either cannot or
will not do any good in the church at all, have living
upon living, and dignity upon dignity, heaped upon
them. Ye see the note which I should prosecute, but
time will not give me leave.

LECTUEE XCL

Not that 1 desire a gift ; but I desire the fruit which may further your reckonwq. Now I hare received all, &c,

Philip. IV. 17, 18.

^VT OT that I desire a gift, &c. Li these words the
-*- ~ apostle signifieth the very true cause of tbat
his joy in the Lord, whereof he spake before, ver. 10,
and the very true cause of this his commendation of
their liberality in the two verses next before. For, as
before he signified, in ver. 11, that the principal cause
of his rejoicing was not because of his want, because

his want was supplied by their liberality, so now be
signifieth that the principal commendation of their
liberality was not for that he desired a new gift of
them, as some thereby might haply imagine ; but the
principal tbing which he regarded, both in the one and
in the other, the principal cause both of his rejoicing
in the Lord for their care for him, and of his com-

Ver. 17, 18. J

LECTURE XCI.

301

mendation of their liberality both first and last towards
him, was the fruit which followed thereupon to further
their reckoning in that day of the great account. ' But
I desire,' &c. The phrase of speech here used is
borrowed from the merchants' counting-books ; for,
as in case of the debt of a great sum of money to a
merchant, the more money that is noted in his book
as paid, the more his reckoning is furthered that paid
it, so the apostle hereby signifieth, that the more of
their charitable works towards him were noted, as it
were, in God's book, the more their reckoning was
furthered with God, who, in the great account, should
reckon that to their fruit and advantage which they
had done to him. What was, then, the thing which
the apostle principally desired, even more than their
gifts, though he needed them ? It was the fruit of
their liberality, that they might reap the fruit thereof
with God. And what was the fruit of their liberality ?
Namely, the furthering of their reckoning with God
in that day when they should give accounts of that
they had done in their flesh, whether it were good
or evil; for the apostle knew that this fruit should
follow their liberality towards him, that thereby their
reckoning should be furthered with God, who would
reckon that upon their head to their vantage that they
had done to him. And this was it which principally
caused the apostle to joy in their gifts and liberality.
Thus much for the opening of the meaning of these
words. Now let us see what observations we may gather
hence, whereof to make some farther use for ourselves.
Not that I desire a gift. The first thing which here
I note is the apostle's diligent care to clear things as
he goes. In ver. 10 of this chapter, the apostle sig-
nified his great rejoicing in the Lord for the Philip-
pians' great care for him, shewed by the things which
they sent him by their minister Epaphroditus. Where-
upon, lest it should be thought that before he received
their gift, he had been cast down through heaviness,
or were not able to endure his want, he clears him-
self of all suspicion of any such abject mind, and tells
them, in the next verse, that he spake not because of
want, that is, that he rejoiced not so much, because
his want was supplied by their liberality ; but there
was another matter in it. Again, in ver. 11, 12, he
signified that he could be content with whatsoever state
he were in, that he knew how to be abased, and how
to abound, that he was instructed both to be full and
to be hungry, to abound and to have want. Where-
upon, lest he should seem to have boasted himself too
much of himself, as if by his own power and strength
he had been able to do all those things, he clears him-
self of all such arrogant presuming of his own strength,
and tells them, ver. 13, that he is able to do all those
things; but how? by his own power and strength?
No ; but through Christ which strengthened him.
Again, the apostle having said that, through Christ
which strengthened him, he could endure want, and
he could be content whether he were full or hungry,

&c, hereupon it might be thought that he mado
small account of their benefit, and could as well have
been without it as with it. He therefore clears this
point also, and tells them that, notwithstanding he
could do all things through Christ, yet they had well
done to communicate to his affliction. Again, in ver.
15, 16, he highly commendeth the Philippians for their
great liberality towards him, even from the first unto
the last, and preferreth them before all other churches
of Macedonia. Whereupon, lest he should seem to
affect a new benefit, to desire a new gift, he clears
himself of any such desire, and tells them plainly that
he doth not so commend them for that he desireth a
gift of them. Thus, sometimes to clear the truth of
doctrine, sometimes to free himself from unjust sus-
picions, always to rectify them that they do not mis-
conceive of things, evermore he clears matters as he
goes. Whence I observe a good lesson for the
minister of the gospel of Christ Jesus, which is, that
he give all diligence in his teaching so to clear things
as he goes, as that his people may not misconceive
anything, either touching the truth or touching him-
self. He is to be jealous of both, even with a godly
jealousy : of the truth, that no speech of his may cause
them to err touching the truth ; that he speak not
anything against the truth, but for the truth ; that in
all simplicity and plainness he deliver the truth ; or
if at any time he speak something which may be mis-
taken, yet he so clear it before he leave it, as that
there need to be no doubt of it. Of himself, that no
speech slip him, nor any action pass him, whereby
he may be noted of impatience, or pride, or contempt,
or covetousness, or any such spot of life ; or if he do
speak, or do anything whereby any such suspicion is
or may be fastened on him, that he so clear it, that he
quite wipe it out ; for if the truth be prejudiced, it is
a stumbling-block in a brother's way, and a woe is
unto him that putteth a stumbling-block before his
brother, to cause him to fall. Mat. xviii. 7 ; or if his
own person be prejudiced, it is an hindrance unto the
work of his ministry, and wherein shall he have any
comfort if not in the work of his ministry ? If the
example of our apostle, even in this chapter, were not
a sufficient precedent for all pastors of God's people
to this purpose, I might add thereunto both the example
of our blessed Saviour, and likewise of the rest of the
apostles ; for whoso looketh into the New Testament,
shall see them always so diligent in this point, as they
do not miss the teaching of anything which might
either prejudice the truth, or their own persons. But
I pass over further proof for this point.

This first might serve for a very good instruction
unto many in the ministry in these our days ; for how
many are there in many places, that sometimes move
more doubts than they do answer ! how many that
sometimes so speak, as that they leave their hearers
in greater suspense than they found them ! how many
that so speak, as that their hearers, by that they

392

AIRAY ON THE PHILIPPIANS.

[Chap. 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 hatred and of flattery ! some are negli-
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 willingly let it go ; and these care not for clearing
things as they go ; others love to carry things in the
clouds, and so to speak, as that a man shall be little
the better or the wiser ; and these will not clear points
as they go. But, beloved, what should I speak to you
of these things ? Ye see what duty lieth upon us
by the example of the apostle, even so to clear things
as we go, as that ye may not misconceive of what we
speak.

Hence, then, learn you to give all diligence in
hearkening to the things that we speak ; for, if we be
to be so careful as that nothing slip us which we clear
not, lest ye should misconceive of anything, then
surely 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 your 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 little, and wander in your thoughts a little and
hear a little ; and then, in something mistaking us,
ye must run upon us, and we said ye know not what !
Howsoever this be commonly a fault amongst hearers,
yet, beloved, let it not be so amongst you. When ye
come hither, pray unto the Lord that he will stir up
your dull minds by his Holy Spirit, that he will 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
up 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 affection towards their children, desire
not anything of them but for their behoof and good,
so he, in his tender love towards them, desires not
any gift of them, but for their behoof and good in the

day of Christ Jesus. Whence I observe what a fatherly
affection there ought to be in the pastor towards his
people, namely, such as that he seek not theirs, but
them ; not his own profit, but the profit of his people,
that they may be saved. Thus our apostle often 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 may as well require them of them that are
taught in the word, as the soldier may do his pay, or
the labourer his wages, or he that planteth a vineyard
of the fruit of the vineyard, or he that feedeth a flock
of the milk of the flock. But as at the first he is not
to undertake this sacred and holy function in any
covetous or ambitious desire for worldly maintenance
or promotion, but in an holy desire to gain men unto
the faith and knowledge of Christ Jesus, so, at no
time, is he so much to respect the gift and 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 living should not so
much rejoice him, as to see his people offer their duties
willingly, and give them cheerfully ; for that this is a
token of their growth in piety, and a fruit which shall
surely further their reckoning. And so likewise, in a
place where only a voluntary contribution is made for
a time, the allowance, whatsoever it is, is not so much
to rejoice him, as the evident tokens of their piety
therein which make it, which shall further their 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 purpose, 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 willingly ; 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 many con-
gregations have many ministers and teachers, yet
have they not many so fatherly-affected as seek not
their own profit, but their profit that they may be
saved. If we should look into the popish clergy, it
would easily appear by their practice what it is they
seek and desire. For to what end are their trentals,
dirges, masses, bulls, pardons, and such other their

Ver. 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
us. But what shall we say^of them that, so they may
get in, care not how they come in — in at the window,
or down at the house-top ? that stick not at these
matters of simony and corruption, but swallow them
down greedily ? that take the fourth, fifth, seventh,
tenth, twentieth part of the living, and leave the rest
unto the patron ? that fly to Tarsus when they should
go to Nineveh, and rather reside anywhere 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 these seek
their own profit more than the profit of the people,
that they may be saved ? Are not these of those that
seek their own, and not that which is Jesus Christ's ?
If they could say anything for themselves, it is all
well, surely I cannot say anything for them. I wish
that they 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 many in the ministry that neither
are, nor will easily be persuaded to be so fatherly-
affected towards their people as to seek them, and not
theirs, or more] than theirs, so, beloved, are there
many among you that hear us, and unto whom we
are sent, that will hardly be persuaded of any of us
that we seek not yours, but you, that we seek not our
own profit, but yours, that you may be saved. Nay,
if we tell you that it is not your worldly commodities
that we so much seek after, that it is not your carnal
things that we so much desire, but that the principal
thing that we long after, even from our very heart-
root, is your godly growth in the faith and knowledge
of Christ, and your salvation in the day of Christ,
what do ye commonly twit us withal ? Namely, this,
that we shall long tell you thus before you will believe
us. And this is one great cause, in my judgment, why
oftentimes we labour all night and catch nought, why
we spend our strength in vain, and for nothing amongst
you, even your hard persuasion of us, as wanting all
such fatherly affection towards you. But as the fault
is great of such in the ministry as want such affection
towards you, so is your fault also great, to think that
none in the ministry are so affected towards you.
Where therefore their presence, their diligence, their
watchfulness, their care over you, give j'ou no other
cause, there persuade yourselves the best of your
ministers and teachers. Yea, persuade yourselves of
this, that they seek not yours, but you, that they seek

not their own profit, but yours, that ye may be saved,
that they desire not a gift, but the fruit which may
further your reckoning.

The third thing which I note is, that the apostle
saith, that the fruit of their liberality towards him
shall redound to the furtherance of their reckoning in
the day of Christ Jesus. Whence I observe a notable
commendation of charitableness towards the poor,
afflicted, and distressed, and generally of good works.
Thecommendation is this, that look what we give unto
the poor and afflicted members of Christ Jesus, look
generally what good we do, that shall, as it were, be
reckoned upon our head in that day when we shall
give our accounts what we have done in the flesh,
whether it be good or evil. For imagine that it were
with God as it is with man, and that he had a book
wherein were noted, as our debts, so our payments ;
in the day when the account shall be made, whatso-
ever charitable work we have done unto any of God's
saints shall be reckoned unto us for good pajinent,
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 they be re-
lieved he is relieved, as that place of Matthew sheweth,
chap. xxv. 40, where he saith, ' Verily I say unto you,
inasmuch as ye have done it unto one of the least of
these m}T brethren, ye have done it unto me.' Now,
shall any good be done unto Christ, the everlasting
Son of the Father, and shall the reward be less than
everlasting glory in the heavens ?

What shall we say then ? Is salvation in the
heavens the reward of our works ? Yea, it is so. Is
it a reward due unto our works ? Yea, it is so. Is
it a reward due unto our works upon the merit of our
works ? No, in no sort. For when we have done all
that we can, Christ 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 afflictions we sutler in this present life,
Paul hath taught us, Rom. viii. 18, that ' they are

394

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

not worthy of the glory that shall he 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,' by standing upon the merit of my
works, 'my own mouth shall condemn me;' for, James
iii. 2, i in many things we sin all ;' and, Isa. lxiv. 6,
1 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 grace and
mercy towards us, according to the good purpose of
his will, 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 holiness of life, without which no man shall see
the Lord.

First, then, here, beloved, learn you to skill what
manner of men they be that charge us that we preach
only faith, but either mention not, or else condemn

good works. Ye see we tell you, out of our apostle
here, that they shall further your reckoning in the day
of Christ Jesus. And therefore we beseech you to
abound in every good work until the day of Christ
Jesus ; and know them to be of their father the devil,
that say that either we mention not, or condemn
good works unto our people.

Secondly, Hence learn to acknowledge and to magnify
the great mercy of God, who accepteth that for a
furtherance of our reckoning, which, if he should deal
with us in justice, could stand for no payment ; for
how, I pray you, stands it ? We should bring gold
for payment into the Lord's treasury. But we bring
lead, and he accepteth it for gold. Our best 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
filled with his praises, for such his loving mercies
towards us.

Thirdly, let this be a sufficient motive unto you to
stir you up unto charitableness, and unto every good
work ; for seeing such is their acceptance with God,
that in that great account they shall further your
reckoning, what should stay you but that ye should
labour to be fulfilled with the fruits of righteousness?
Time cuts me off that I cannot speak of these things,
and I shall the next time be farther occasioned to
speak of them by occasion of the text.

LECTUKE XCII.

Now 1 have received all, and am well filled : I was even filled after that I had received of Epaphroditus, dc. —

Philip. IV. 18.

~\TOW I have 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 commendeth
their liberality, and withal addeth a promise of recom-
pense of reward for their liberality,' and so concludeth
the epistle with praise and thanksgiving unto the Lord.
In verse 18, first, he signifieth the faithfulness of
Epaphroditus, when he saith, ' Now I have received
all.' All '? what ? To wit, all that you sent by 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 like they had specified. Secondly,
he commendeth their liberality of the quantity of it,
when he saith, ' I have plenty, and am filled.' For
hereby he signifieth that their liberality towards him
was not scanted, but was such as plentifully supplied
his wants, such as filled his desires ; not that the gift
which they sent him was so great and magnificent
(for the churches of Macedonia were but poor, 2 Cor.
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 greatest man with his greatest riches.
Thirdly, he commendeth their liberality, of the accept-
ableness 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
we may gather hence for our further use and instruction.
The first thing which here I note is the faithfulness
of Epaphroditus, who kept nothing back of all that
the Philippians sent unto the apostle, but faithfully
delivered whatsoever they sent unto him. Whence
I observe a notable pattern of that faithfulness which
ought to be in all Christians, to discharge that trust,
whatsoever it is, that is reposed in them ; even such
should be their faithfulness, as that they whom it
doth concern, may safely give them this testimony,
that they have discharged the trust that was reposed
in them. Such was the faithfulness of Samuel,

Ver. 18.]

LECTURE XCII.

395

who when he had asked of the people of Israel,
1 Sam. xii. 3, 4, ' Whose ox have I taken ? or whose
ass have I taken ? or whom have I done wrong
to ? or whom have I hurt ? or of whose hand have I
received any bribe to blind mine eyes therewith ? and
I will restore it you.' They said unto him, ' Thou
hast done us no wrong, nor hast hurt us, neither hast
taken aught of any man's hand.' So faithfully he had
walked amongst them in all things, that they give him
testimony of his faithfulness before the Lord, and be-
fore his Anointed. Such faithfulness also our blessed
Saviour figureth out unto us in the 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 clone, good servants
and faithful ; ye have been faithful in little, I will make
you rulers over much : enter into your master's J03-.'
And the apostle telleth 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 we be faithful, even so
faithful, that if need be, they whom it doth concern
may safely give us their testimony thereof.

A good lesson for men of all sorts to learn, for
prince and subject, that for their faithfulness each to
other, each may receive of other this testimony, I
have received all loyalty, I have received all right of
sovereignty ; for pastor and people, that for their
faithfulness each to other, each may have of other this
testimony, I have received all wholesome instruction
from you, I have received all duties cheerfully from
you ; for master and servant, that for their faithfulness
each to other, each may have of other this testimony,
I have received all faithful service from you, I have
received all that is just and equal from you. But
have those or other like learned this lesson ? I will
particularly instance only in one sort of men, whose
example best fitteth with this we have in hand. Pa-
trons of ecclesiastical livings have the patronage and
donation of livings committed unto them. The
churches of several places have committed that trust
unto them, to confer them wholly upon men willing
and fit to discharge a good duty in them. But use
they the like faithfulness herein that Epaphroditus
did with Paul ? Do they give all that is allotted unto
him, unto their clerk whom they present ? Doth the
minister receive all that the church assigned him from
his patron ? Nay, I fear me, not many ministers can
say, I have received all that the church gave me by
niy patron. Many may say, I have received by my
patron some part of that which the church allotted
unto me, perhaps the one half, perhaps the fourth
part, perhaps the tenth, perhaps the twentieth part,
but all cannot say, I have received all. But let such
unfaithful patrons as thus neglect to discharge the

trust reposed in them, fear that they shall never enter
into their 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
may give unto us, if need be, their testimony of our
faithfulness. If we have any of the church's goods in
our hands, any 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 us use all faithfulness
therein, that even they whom our faithfulness doth
concern may g;ve us that testimony, that they have
received all that should any way accrue unto them.
But as for the sin of unfaithfulness touching any
trust reposed in any of us, let it not be once heard of
amongst us, as it becometh saints, that we may defy
all the world to their faces, that shall, in the malice of
their heart, seek to fasten any such note upon us.
Let us with David hate the sins of unfaithfulness, and
let no such cleave unto us : let us every man use
faithfulness in whatsoever trust is committed to him,
and let us assure ourselves of this, that as the Lord
was with Abraham's servant, to bless him for his
faithful service unto his master Abraham, so will he
be with us to bless us in all our ways, and in all that
we put our hands unto.

The second thing which I note is, the 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 Philippians, and which he received by 1
phroditus, which, it may be, supplied his present wants
and somewhat more. Yet having received this, which,
it is very likely, was no great matter, he saith, ' I have
plenty, and I am filled.' Whence I observe a certain
note of good contentment in the true Christian. If
with that small or great store wherewith the Lord in
mercy hath blessed him, he rest so satisfied that he
can say, I have plenty, and I am filled, it is an 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 he
saith, I have plenty, and I am filled? If a man
shall ask the covetous rich man whether he have
plenty and be filled, his continual carking and caring,
scraping and scratching together all that ever he can,
will speak for him, and say that he is not full. IS a
man shall ask the rich usurer whether he be full and
have plenty, his continual eating and devouring of
men by his wicked and ungodly usury will speak for
him, and say that he is not full. If a man shall ask
the cruel oppressor and extortioner whether he be full
and have plenty, his continual grinding of the faces of

396

A1KAY ON THE PHIL1PPIAXS.

[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 are that are
content with that they have ? will ye have an evident
token of great contentment in a good Christian ? Mark
where ye hear these speeches, 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 T. It
may be that they that thus speak have not the greatest
wealth in the world ; it may be that they have but, as
we say, from hand to mouth, or little more ; yet these
are the speeches of them that are content with that
they have, which mind not earthly things, but have
their conversation in heaven. Learn, therefore, to
skill of men's contentment in their desires by the
words of their mouth, and look by what token 3re judge
of other men's contentment, let others also, by the
like tokens in you, judge likewise of your contentment.
None more like to be free from ungodly desires, and
attempts by ungodly means to be rich, than they that
are content with that they have, neither any more like
to be content with that they have than they that are
so satisfied with that they have as that they think and
say, I have plenty, I am filled. As, therefore, we
desire to seem content with that we have, and to be
free from all suspicion of ungodly desires and unlawful
attempts to increase that we have, as not content with
that we have, so let us follow our apostle ; and as he,
having that which supplied his wants, said, ' I have
plenty, and I am filled,' so whatsoever be our store,
if we have but food and raiment, let us think and say
that we have plenty, and that we are filled.

The third thing which I note is the acceptableness
of the Philippians' gift unto God, which the apostle
signifieth by a speech borrowed from sacrifices, the
odour whei'eof 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
smelling sacrifices, wherewith the Lord is well pleased.
It is said, Gen. viii. 20, 21, that Noah after the
deluge ' built an altar unto the Lord, and took of
every clean beast, and of every clean fowl, and offered
burnt- offerings upon the altar;' and it is added, that
' the Lord smelled a savour of rest,' that is, he ac-
cepted his sacrifice, and was so well pleased that he
ceased from his wrath. So in the mentioning of many
sacrifices in Leviticus, it is often thus added, ' It is a
burnt-offering, an oblation made by fire for a sweet

savour unto the Lord.' So that our apostle, calling
our works of charity sacrifice and sweet smelling
odours, evidently sheweth thereby how acceptable and
pleasant they are unto God. Such a sacrifice Oba-
diah offered 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
xviii. 4. Such a sacrifice Ebed-melech 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. xxxviii. 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, offered up sweet smelling odours, and
sacrifices acceptable and pleasant unto God. Such a
sacrifice likewise the churches of Macedonia offered
unto the Lord, when, in their extreme poverty, they
were richly liberal to the relief of the poor saints at
Jerusalem. And with such sacrifices, whensoever
they are offered, God is well pleased, as witnesseth the
apostle, Heb. xiii. 16, where he exhorteth to such
sacrifice : ' To do good,' saith he, ' and to distribute,
forget not, for with such sacrifice God is well pleased.'
Yea, he keepeth the good deeds of a man as the apple
of his eye, and the alms of a man is as a thing sealed
up before him.* Yea, look whatsoever good he doth
unto the poor, the Lord shall recompense it him again
into his own bosom, Prov. xix. 17. For the day shall
come wherein it shall be said unto such workers of
charity, ' Come, ye blessed of my Father, inherit ye
the kingdom prepared for you from the foundation of
the world : for I was an hungered,' &c.

Here then, first, learn what the Christian sacrifice
is wherewithal God is well pleased. The sacrifices of
the old law they are now abolished and done away,
even since our blessed Saviour gave himself for us, to
be an offering and a sacrifice of a sweet smelling
savour unto God. Other incenses and sacrifices,
which now in many places are offered and sacrificed
unto idols and images, they are an abomination unto
the Lord. It is not perfumes in temples, burning of
incense unto saints, sacrificing unto stocks and stones,
or hosts upon the altars, that are acceptable and pleas-
ing unto God. Nay, he that doth these things is as
if he cut off a dog's neck, as if he offered swine's
blood, as if he blessed an idol ! Nay, he is an idola-
ter, and he is an abomination unto the Lord. If we
will be sacrificing, the Christian sacrifice which we
must offer unto the Lord to be a sweet smelling savour
unto him must be the offering of the calves of our
lips, even the sacrifice of praise and thanksgiving, for
such his loving mercies as he hath vouchsafed unto us ;
or else the offering of ourselves a living sacrifice, holy,
acceptable unto God, which is our reasonable serving
* Ecclus. xvii. 20.

Ver. 19.]

LECTL'UK XClli.

:VJ7

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 offer 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 ye give up your bodies a living sacrifice,
holy, acceptable to God, which is your reasonable
serving of God ;' the third, where it is said, Heb.
xiii. 16, ' To do good, and to distribute, forget not,
for with such sacrifice God is well pleased.' And
these are the alone sacrifice left unto Christians to
offer, which are acceptable and pleasant unto God.

Secondly, Let us hence learn to strive every man to
go one before another in doing good unto all the
afflicted members of Christ Jesus. It is a sacrifice
acceptable and pleasant unto God, witness the apostle
here. It is more accepted with God than all burnt-
offerings and sacrifice, witness the prophet, Hosea
vi. 7. It shall further their reckoning in the day of
Christ Jesus, witness the apostle in the words before.
It shall bring with it great recompense of reward,
through the promise made of God unto us in Christ
Jesus, witness our blessed Saviour, Mat. xxv. Let
us, therefore, as the apostle exhorteth, Gal. vi. 10,
' while we ^have time do good unto all men, but
specially unto them which are of the household of

faith.' Let us, as Daniel counselleth Nebuchadnezzar,
Dan. iv. 24, ' break off our sins by righteousness, and
our iniquities by mercies towards the poor.' Let us,
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 we behold the distressed members of
Christ Jesus. The law commandeth mercifulness and
compassion even unto the poor beasts. How much
more should we, that are members one of another, we
that are members of the mystical body of Christ Jesus,
deal mercifully one with another, and be fervent in
charity one towards another. Beloved, let us consider
ourselves, and provoke one another unto every good,
work. He tint 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 in
his body, according to that he hath done, whether it
be good or evil. Let us therefore make us Mends of
the unrighteous 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 my God shall fulfil all your necessities through his riches, with glory in Christ Jesus. — Philip. IV. 10.

A ND my God shall, &c. 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
odour, a sacrifice acceptable and pleasant unto God.
Now unto this commendation the apostle addeth a
promise of recompense of reward for their liberality,
and so concludeth the epistle with praise and thanks-
giving unto the Lord. In verse 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 he had said in the former verse,
that as he was filled by them, and all his necessities
supplied through their liberality, so his God should
fulfil all their necessities, aud supply all their wants.
Thirdly, I note the possibility 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 the recom-
pense promised unto their liberality, in that it is said
that he ' shall fulfil all their necessities through his
riches with glory.' All with glory ; that is, so plen-
tifully, and abundantly, and gloriously, that it shall
be to the glory of his name. Lastly, I note the cause
wherefore, or the means whereby, such recompense
shall be made, which is Christ Jesus, in whom, and
for whom, and through whom, we have and receive
both all the promises and all the blessings for this life,
and for that that is to come : ' My God shall fulfil,
&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, in whom, and for
whom, you and your works are accepted. This I take
to be the meaning of these words. Now let us see

898

AIRAY ON THE PHILirPIANS.

[Chap. IV.

what notes 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 their God also, but
partly out of the powerful might of his saving faith,
partly to comfort himself in the midst of all his
troubles, partly to note his upholding stay in all his
troubles, and partly to imply unto the Philippians
that what they had given unto him they had given
unto God. For so it will appear, if the speech be
well observed, that such near application hath always
such signification. So David, 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 my Lord, my God,
and the like, they do not use them as thereby singling
out unto themselves a peculiar God, but in some such
like respect as before was mentioned, to wit, either
through the great strength of their faith, or for their
comfort in their troubles, or to note their upholding
stay in their afflictions, or else to imply the 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 peculiar God ? Why should then any such
question upon the like occasion be made ? It may
very well be that they who now ask such questions, if
Paul were now living, and now spake or wrote 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 my
Lord. He seeth that whatsoever troubles do press
us, whatsoever scorners do blow upon us, howsoever
he seek continually, like a roaring lion, to devour us,

yet nothing can cast us down, if, through the powerful
might of a saving faith, we can say my God. and my
Lord ! He 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 laboureth against this
boldness, and confidence, and near approach, and to
this purpose hath devised to brand them with odious
names that shall at any time so speak. Neither yet
doth my speech tend to persuade the ordinary use of
those speeches, my God and my Lord; for our blessed
Saviour hath taught us to pray, ' Oar Father which
art in heaven,' and I know that our most usual
speeches of our Lord and our God are most holy and
most Christian. Only this I say, that it ought not to
be prejudicial unto any man if at any time he say my
God and my Lord. He may sometimes use them, and
yet ought not, therefore, either to be noted of singu-
larity or to be scorned or reproved. Let them consider
what I say that are so ready upon such occasions to
brand men with names that they know not what they
mean, 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 unto the Philip-
pians for their liberality towards him. The promise
is this, that as he was filled by them, and all his neces-
sities supplied by their liberality, so God should fulfil
all then necessities through his riches with glory.
Whence I observe this lesson for us, that look what
good we do unto God's saints here on earth, God shall
recompense the same into our bosoms, both with
blessings in this life and likewise in that that is to
come. Deliver we the poor and needy in the needful
time of trouble ? The recompense is, Ps. xli. 1 , ' Blessed
is he that considereth the poor and needy; the Lord
shall deliver him in the time of trouble.' Are we mer-
ciful unto the poor, and do we sell them corn good
cheap ? The recompense is, Prov. xi. 17, ' He that
is merciful, rewardeth 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 in
prison ? The recompense is. Mat. xxv. 34, ' 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. vi. 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

Vkr. 19.]

LECTrilK XCIII.

399

God, as that he doth repay one good tura unto our
brethren with an hundred blessings from himself, and
gifts of no value with an eternal weight of glorj\

A great mercy of our gracious God, to promise or to
pay such recompense of reward unto our works, and
a notable inducement to stir us up unto all works of
charity. The same motive the preacher also useth,
where he saith, Eccles. xi. 1, ' Cast thy bread upon
the waters, for after many days thou shalt find it.'
Cast thy bread upon the waters ; that is, break thy
bread unto the hungry, be merciful and liberal unto
the poor ; though thy alms may seem to be cast upon
the waters, though it may seem that thou shalt never
have thanks or aught else for that good thou doest
(for so too many think, that what they give unto the
poor they commit unto a dead hand, that it perisheth,
that afterwards there is no remembrance of it), yet,
saith he, ' cast thy bread upon the waters.' And
why ? He addeth a promise of mercy that shall follow
upon it, ' for after many days thou shalt find it;' that
is, thy gift shall not perish, but thy God shall 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 kine, and in the flocks of
thy sheep ; or if not in these temporal blessings, yet
in spiritual graces ; or if not now for a season, yet
after many days, as the husbandman receiveth the
increase of his corn, which, when it was first sown,
might seem to have perished ; or if not in this life,
yet certainly in the heavens, when the Lord shall wipe
all tears from thine eyes, and crown thee with glory
and immortality. Here is, then, another kind of
reasoning than thy carnal sense and reason teacheth
thee to make. Thou thinkest 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, ' He that loveth his life shall lose it ;' so I
say, he that thus loveth his riches shall not be rich ;
but the way to keep and to increase riches is to bestow
them on the poor. Where they seem to be lost, there
they shall be found ; where they seem to be cast upon
the waters, there they shall be laid up in heaven,
where neither rust nor moth corrupt, and where
thieves do not break through nor steal.

Why is it, then, that the bowels of our compassion
are shut up against the poor '? For in many places
the poor cry, and none helpeth them ; they faint in
the streets, and none succoureth them ; they mourn
in then souls, and none comforteth them ; they perish
for want of food, and none relieveth them. I persuade
myself that it is not altogether thus amongst us, but
in many places it is thus. And what is the reason ?
Verily, our diffidence and distrust is the cause of all
this. We see not how we shall have sufficiency for
ourselves if we be bountiful unto others : we see not
but we shall want ourselves if thus we do supply the
wants of others ; and though it may be we dare not

openly speak unto the point of God's promise of a
recompense of reward unto whatsoever we do unto his
poor saints here on earth, yet do we think with our-
selves that if we should rely much upon this, we might
quickly bring ourselves unto the beggar's staff, and
then who would pity us ? Thus, though the promise
be made unto us of fulfilling all our necessities, yet
such is our blindness that we cannot see, and such our
distrustfulness that we doubt how our necessities
shall be fulfilled, and therefore we hold back, and do
not stretch out our hands unto the poor and needy.

Our apostle, therefore, to meet with this doubtful-
ness, telleth us that God, that maketh this promise
unto us, is rich, and he will fulfil all our necessities
through his riches. If a poor man make a large pro-
mise of great bountifulness, we may well doubt how
he will be able to make good his promise ; but if a
rich man make such a promise, especially being a good
man, and one that is wont to keep promise, who will
make any doubt of the performance of his promise '?
Now our God, that unto our works of charity hath
made this promise to fulfil all our necessities, is rich ;
for, Ps. 1. 10, 12, ' all the beasts 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 all wait upon him, and he gives them their
meat in due season; he openeth his hand, and fill.th
all things living with plenteousness.' All riches of
grace and glory of this life, and of that that is to come,
are with him, and unto whom he will he givoth 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 every good work.'
The Corinthians they did as we do, they feared that if
they should give much to the relief of the poor saints,
they should impoverish themselves thereby ; for they
thought that whatsoever was given to others was taken
from themselves, and therefore they gave, when they
gave, very sparingly, and nothing cheerfully. 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 corn in the ground, dost thou
not hope to receive thine own again with advantage?
and dost thou not reap oftentimes a great deal more
than thou didst sow? Why. then, 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 liberality. Let
us not think with ourselves that the more we give the

400

AIRAY ON THE PHILIPPIANS.

[Chap. 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 offering, and then surely
our sacrifice shall be acceptable and pleasant unto
God ; let the poor be our chest wherein to hoard our
treasure, and this shall surely further our reckoning
in the day of Christ Jesus. If our liberality abound
according to our ability to the poor, our God shall
fulfil all our necessities through his riches"; yea, he
shall fulfil them with glory, even with such plentiful-
ness and abundance as that his name may be glorified
thereb}\

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 Cbrist 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 tbem good unto us
through his riches with glory. This our 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 ;' tbat 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 he
love us, but only in Christ Jesus, in whom alone he is
well pleased ? Mat. hi. 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 are
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
musrneeds be stable, and never fail. Even as we say,
that whom he loveth once he loveth unto the end,
because whom he loveth in Christ Jesus, him he always
loveth, so his promises, being all founded and grounded
upon his love, once made unto his children, shall not
fail for ever, because they are all made in Christ
Jesus : a notable comfort unto all God's children.
Hath he promised life and salvation unto all that 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 graffed 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

Veu. 20.]

LECTURE XOIV.

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 vine 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
glory 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 we are in Christ Jesus. Will we lay hold on the
promises as belonging unto us ? So we may, if in
the assurance of our souls we can cry, ' Abba, Father.'
And therefore as we love and long to be partakers of
the promises, so let us in all things ' grow up into
him wbich is the head, that is, Christ.' Let us be
merciful as our heavenly Father is merciful, and let
us do good unto all, but especially unto them that are
of the household of faith. If we communicate unto
the necessities of the saints, the Lord our God shall
fulfil all our necessities through his riches with glory
in Christ Jesus. This promise is sure, because made
in Christ Jesus, and belongeth unto us if we be in
Christ Jesus, and walk worthy of Christ Jesus, 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,' &c.

Unto God, &c. In these words the apostle con-
cludeth the epistle, with praise and thanksgiving unto
the Lord. Where, first, I note that now he saith, our
God. Before he said, my God; now, our God. So
that howsoever more scruple be made about the one
than the other, yet ye see there is warrant for both,
to use this or that speech, as the occasions are.
Secondly, I note that the apostle saith, our Father.

Not any but Christ alone saith, my Father. He,
when he speaketh of himself, saith, my Father ; when
he speaketh of us, saith, your Father, as that place
witnesseth where he saith, John xx. 17, ' I ascend
unto my Father and your Father, and to my God
and your God.' He can only say, my Father, because
he alone is his Son by eternal generation ; we only
can say, our Father, because we are only his sons by
adoption through Christ Jesus, and regeneration by
his Spirit. Thirdly, I note that here he is called our
God in respect of our creation, and our Father in
respect of our regeneration ; our God in respect of
temporal, our Father in respect of eternal blessings.
Now unto God even our Father for both, even for all,
be praise for evermore ; that is, throughout all ages,
from generation to generation, that as his mercies
endure for ever, so his name may be blessed and
praised for ever !'

Whence I observe, that always, in all things, God,
even our Father, is to be praised ; write we or speak
we, remember we or mention we temporal blessings
or spiritual graces, still he is to be praised. And the
reason is, ' For of him, and through him, and for him
are all things.' In all things, therefore, let us glorify
God through Jesus Christ, and let us alwaj's have that
song in our mouths, Rev. vii. 12, ' Praise, and glory,
and thanks, and honour, and power, and might, be unto
our God for evermore. Amen.' And as our apostle
concludeth this his epistle with praise unto the Lord,
so let us remember to praise our God, for that it hath
pleased him so often to assemble us together to hear a
great part of this epistle opened unto us, and thence to
be instructed in the things that belong unto our peace.
The beginning of this work was his doing, and the con-
tinuance of this work is his doing. Unto him therefore,
even God our Father, be praise for evermore. Amen !

LECTURE XCIV.

Unto God eren our Father he praise for evermore,

with me,

Salute all the saints in Christ Jesus.
dc— Philip. IV. 20.

The brethren which are

NOTHING being needful to be spoken touching the
coherence of these words with the former for
the better understanding of these, I will also omit
the repetition of what was spoken the last day, and
trust unto your faithful remembrance, the rather for
that my desire is at this time to conclude my observa-
tions upon this conclusion of the apostle. In these
words, therefore, now read, we have the conclusion of
this whole epistle. Where, first, he concludeth the
epistle with praise and thanksgiving unto the Lord.
Secondly, he addeth, as his manner is, certain 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 here by the way, first, I note that the apostle
saith, ' Unto our God.' In the former verse he said,
my God, now he saith, our God. So that howsoever
more scruple be made about the one than about the
other speech, the one being used and approved by all,
the other being scorned and reproved by many, yet yo
see there is warrant for both ; and as the occasions
are, so we may use this or that speech, unless we will
take upon us either to censure the apostle for using as
well the one as the other, or think that the apostle's
example may not be our warrant to use as well the one
as the other. It is, as I told you the last day, the
policy of the devil, to the end that he may 6tay men

C c

402

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

from this boldness and confidence, and near approach
unto God, as to call him my God and my Lord, to
brand them with most odious names, and to heap
on them most opprobrious speeches, that shall at
any time so speak. But if we keep the true pattern
of the most wholesome words which we have learned
of our apostle, as he willeth us, 2 Tim. i. 13, it is
warrant enough for us ; 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 xx. 17, 'I ascend unto my Father and your
Father, unto my God and your God.' But not any
but Christ alone, when he speaketh of God, can say,
my Father. The reason is in the difference of the
manner how he and we are called sons. For in a
large different manner are he and we called sons ; he,
by eternal generation of the substance of the Father,
we only by adoption through Jesus Christ his Son,
and regeneration by his Spirit ; he the only begotten
Son of God by nature, we all the sons of God, not by
nature but by grace ; 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 different manner, how he is his and
our Father, we cannot say as he, my Father, but only
our Father. Neither is it observed that any saith with
Christ, my Father, as many say with Thomas, ver. 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 by the way, by
occasion of the first note which here offereth itself,
viz., unto whom all praise is due, namely, unto God,
even our Father.

The second thing which here I note is, the thing
which is due unto him, which is, • glory, and honour,
and praise, and thanksgiving ; as witness also the
four and twenty elders, saying, Rev. iv. 11, ' Thou art

worthy, 0 Lord, to receive glory, and honour, 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 all
ages, from generation to generation. The reason of
which everlasting continuance is, not only because of
his eternal majesty and gloiy, but specially because of
his everlasting mercy and love, that as his mercies
endure for ever, so his name mav be blessed and
praised for ever. Many notes, ye see, might hence
easily be gathered, and not unfruitfully insisted upon:
as first, from the person unto whom all praises is
due, viz., not unto saints or angels, much less unto
brutish or senseless creatures, but unto God only,
even unto God our Father ; secondly, from the thing
which is due unto him, which is praise and 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
alwaj's, 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 only 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 always in all things they praised the ever living
and only wise God. And the reason why it should be
so is evident and clear, as the four and twenty elders
yield it, where they cast their crowns before him and
say, 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 yieldeth
the reason, Rom. xi. 36, ' Of him, and through him,
and for him are all things ; to him therefore be glory
for ever. Amen.' But not to seek after other reasons
than our present text affordeth ; he is our God, that
hath created us, formed us, and made us for his

Villi. 20.]

LECTURE X< IV.

403

glory ; he is our Fattier, which hath blessed us with
all spiritual blessings iu heavenly things in Christ,
and his mercies towards us in Jesus Christ his Son
are for evermore ; therefore, always and in all things
his name is to be blessed and praised.

But who is he that knows not this, that God is
always in all things to be praised, and that there is
great cause so to do ? If the question be asked, one
thing will be answered ; but if the practice be looked
into, another thing may be judged. If we know it
and do it not, it cannot be but that we shall be beaten
with many stripes, Luke xii. 47. And do we always
in all things praise the Lord ? If ten lepers be
cleansed amongst us of their leprosy, are there not
nine of them that never return back to give God
praise ? ten for one that never praise the Lord for
his mercies ? May not the Lord now take up the
complaint of Malachi, chap. i. 5, and say, ' A son
honoureth his father, and a servant his master : if I
then be a father, where is mine honour ? and if I be
a master, where is my fear '? ' May he not say, An
holy nation worshippeth their God, and good children
honour their father. If I then be your God, where is
my worship ? If I be your father, where is mine
honour ? I doubt not but there are who with the
prophet say, Ps. cxviii. 28, ' Thou art my God, and
I will thank thee ; thou art my God, and I will praise
thee.' But is it one often ? Nay, might we not go
into a city, and with Abraham begin at fifty, and
come down to ten, and yet not find ten such there ?
We have certain words of course which we use, as to
say, 'God be blessed,' 'God be praised,' 'I thank
God," ' I praise God,' but commonly they come but
from the lips. It is not with us as it was with Mary,
Luke i. 46, that we can say, ' My soul doth magnify
the Lord, and my spirit rejoiceth in God my Saviour.'
For though we bless God with our mouths, yet do we
dishonour him in the ways of our lives.

If we say with them in Malachi, chap. i. 6,
' Wherein have we despised thy name ? ' Wherein
have we dishonoured our God ? I tell you, in that
ye have profaned his holy Sabbaths. And if ye say
unto me, Wherein have we profaned them ? I tell
you, out of the prophet, in that therein ye have done
your own will, and not the will of the Lord. For, not
to speak of your absenting of yourselves, some of you,
from your churches on that day, when ye should
come thither, as it were, to his school, there to hear
his voice, to learn his most hoi}' will, and to be in-
structed in the things that belong unto our peace ;
not to speak of your fruitless and unnecessary talking
on that day, in your houses, or at your doors, or as
ye walk abroad, when ye should either meditate with
yourselves, or confer with others, of the things that
ye have heard at the church out of the word ; not to
speak of your running up and down with your wares,
of your selling of your wares even in open shop, and
of doing the works of your calling on the Sabbath

day, when ye should be either preparing yourselves in
all holy reverence to the hearing of the word, or else
be present in the congregation at the hearing of the
word, or else be meditating or conferring of the things
that ye have heard ; not, I say, to speak of these and
many such like things whereby the Lord his Sabbaths
are profaned, in that your own will is only done, and
the Lord his will neglected ; what will ye say unto
piping, and dancing, and drinking, and lording and
ladying, and May-gaming on that day ? Is this the
Lord his will, or is it your own will ? Nay, is
it not to oppose yourselves against his will ? He
requires of you on that day to do his will, and not
your own will ; but ye do your own will, and not his
will. Can ye plead ignorance in this behalf ? Nay,
ye have been-+aught what is his will for this day, and
that this is not his will, but as much repugnant to
his will almost as can be. And therefore is your sin
the greater, because being taught in these things
ye have refused to hearken and to obey, and chosen
rather to follow the wa}-s of your own heart. Oh,
but ye took only the evening unto these delights.
Yea, but the evening is a part of the Lord's day,
wherein he looketh to be served, as well as ye look to
be served by your servants on the working days in
the evening. The whole day is to be consecrated
unto the Lord ; so that that whole day we ought to
employ either in an holy preparation to his service,
or in hearing, or reading, or meditating, or conferring
of the holy word of God, and not otherwise. What !
no honest recreations and delights lawful on that day ?
First, these whereof we now speak are not such, but
unhonest and ungodly. Secondly, for those that are
such, it is doubted whether they be lawful on that
da}\ For if worldly but necessary duties be forbidden
when we should attend on the Lord's work, because
we cannot be wholly occupied in both, much more
things which seem but for pleasure are then to be
abandoned.

Beloved, being occasioned at this time to speak of
our dishonouring of God, whom we ought to praise
and honour always, and in all things, I have instanced
only in this one point of our dishonouring of God,
both because the profanation of the Sabbath is one of
the greatest dishonours of God, and one wherein we too,
too much, and too, too grossly offend. ' Did not your
fathers,' said Nehemiah to the rulers of Judah, Neh.
xiii. 18, ' break the Sabbath, and our God brought all
this plague upon us, and upon this city, yet ye increase
the wrath upon Israel by breaking the Sabbath ? '
Consider your own ways in your hearts, and bethink
3'ourselves well, whether amongst other our sins, the
breaking of our Sabbaths have not brought heavy
plagues upon us. And do ye yet increase the wrath
upon Israel by breaking his Sabbath ? Mark well
what I say, and the Lord give you a right understand-
ing in all things. The Lord is always and in all
things to be honoured and praised. Let us not in

404.

A1RAY ON THE PHILIPPIANS.

[Chap. IV.

this or any other thing dishonour his holy Name.
Let us in all things glorify God through Jesus Christ,
and let us always have that song in our mouths, Rev.
vii. 12, ' Praise, and glory, and honour, and thanks,
and power, and might he unto our God for evermore.
Amen.' And as our apostle concludeth this his epistle
with praise unto the Lord, so let us remember to
praise God, even our Father, for that it hath pleased
him so often to assemble us together to hear a great
part of it opened unto us, and thence to be instructed
in the things that belong unto our peace. The be-
ginning of this work was his work, and the continu-
ance of it is his work ; unto him, therefore, even God
our Father, be praise for evermore, Amen.

Salute all the saints, Ac. Now in the end of this
epistle the apostle addeth salutations from himself
and others unto the Philippians, which manner also
he useth almost in the end of all his epistles. And
first he remembereth his own salutations unto them,
saying, ' Salute all the saints,' &c. Secondly, he
remembereth the salutations of his brethren and
fellow-labourers in the gospel unto them, saying, ' The
brethren,' &c. Thirdly, he remembereth the saluta-
tions of all the rest of the saints that were at Rome
unto them, saying, ' All the saints,' &c. Lastly, he
Bhutteth up all, and sealeth, as it were, his letter with
that usual prayer which he useth both in the beginning
and in the end of all his epistles, saying, ' The grace,'
&c. Salute, sometimes he addeth the manner, with
an holy kiss. For that was the manner of the Chris-
tian salutation, to embrace one another, and to kiss
one another. Salute, then, in token of my love and
affection unto them, all the saints generally ; nor
only so, but particularly every saint in Christ Jesus,
without omission of any one, that bein" washed in the
blood of Christ Jesus, and sanctified by his Spirit, do
lead an holy and godly life amongst you. For such
here he calleth saints in Christ Jesus, and that he
would have every one of these in particular saluted,
appeareth by his using of the singular number.

Here, then, first, I observe a good ground of that
Christian custom commonly used in writing of letters
unto friends that are absent ; which is, to send com-
mendations, to remember their salutations and health-
wishes to such of their friends as are joined unto them
in any near bond of duty, or of love ; which, as it is
a good testimony of their kind and loving affection
towards their friends, so is it a good means to pre-
serve and to increase friendship, and is (in effect) a
prayer for their health and welfare. And for these
causes it is that this custom of long time hath been,
and is still, amongst Christians continued. Which
may teach us always, by all means, to retain and
maintain our love and friendship with the saints in
Christ Jesus : and therefore, when we converse with
them, in all loving soil to use them ; and when we
are absent from them, in our letters to salute them,
even every of them, as here our apostle doth. As

therefore the apostle before exhorteth, so do I, what-
soever things pertain to love, even to the preserving
or increasing of your love with the saints in Christ
Jesus, those think on, and do.

The second thing which here I note is, that the
apostle saluteth the saints in Christ Jesus. Whence
I observe that the name and title of saints is fitly and
truly given unto men upon earth. ' All[nry delight,'
saith David, Ps. xvi. 3, ' is upon the saints that are
on the earth, and upon such as excel in virtue.' And
the apostle in all his epistles still writeth unto the
saints and faithful brethren, as ye may see in the be-
ginning of all his epistles. But who on earth are
fitly and truly called saints ? Even they that being
purified by faith, and sanctified by the Spirit, and
washed in the blood of the Lamb, deny ungodliness
and worldly lusts, and live soberly, and righteously,
and godly in this present world. For they that are
such, are led by the Spirit of God ; they have put on
the Lord Jesus Christ, and he is made of God unto
them wisdom, and righteousness, and sanctification,
and redemption. Yea, but are not all the sons of
men, so long as they dwell in these houses of clay,
unrighteous and unholy ? How, then, can any in this
life be fitly and truly called saints ? True it is that ' he
layeth folly upon his angels,' and that ' the heavens
are not clean in his sight,' Job xv. 15, and that truly
and properly the Lord only is holy, and that of all the
sons of men it is most truly said, that ' there is none
that doth good, and sinneth not, no not one.' Yet in
Christ Jesus all the seed which is according unto pro-
mise, is counted holy ; holy, for that he is made of God
unto them sanctification and holiness ; holy, for that
they are washed from their sins by the blood of the
Lamb, and sanctified by the Spirit of grace ; holy,
for that what is wanting in their obedience and holi-
ness, is hid and covered in the perfect obedience and
holiness of Christ Jesus ; and holy, for that sanctified
desire which is in them after holiness. And therefore
our apostle writing to the Corinthians, saith, 1 Cor. vi.
11, 'Ye are washed, ye are sanctified, ye are justified in
the name of the Lord Jesus, and by the Spirit of our
God.' Ye are sanctified, that is, ye are made saints,
and holy. So that, howsoever, in themselves, all the
sons of men be unrighteous and unholy, yet even in
this life all the Israel of God in Christ Jesus are fitly
and truly called saints, in such sort as hath been said.

Vain, then, and foolish is their conceit that imagine
that there are no saints but such as have departed
this mortality in the fear and faith of Christ Jesus.
They, indeed, are well called saints, and holy is the
remembrance of them, neither need they the shrines
of a sinful deceiver to be called saints. But not unto
them alone, but unto you also, beloved, is this title
due, to be called saints, if ye be in Christ Jesus, and
walk worthy of that calling whereunto he hath called
you. Walk, therefore, worthy of that calling where-
unto ye arc called. Mortify the deeds of the flesh;

Ver. 20. J

LECTURE XCIV.

405

and walk not after the flesh, but after the Spirit. Be
ye filled with the fruits of righteousness, and be ye
holy in all manner of conversation, as he which hath
called j'ou is holy. The greater impossibility that
there is in it to be perfectly holy, strive ye the more
earnestly after it ; and howsoever ye come short, yet
with all eagerness endeavour still yourselves unto that
which is before, and follow hard toward the mark for
the prize of the high calling of God in Christ Jesus.
This is the practice, and this is the study of them
that are sanctified by the Spirit of God; and these
things if ye think on, and do, ye are saints in Christ
Jesus. Otherwise ye are no saints, neither do ye
belong unto the covenant of grace. And this know
for a surety, that whosoever are not saints on earth
shall never be saints in heaven. As, therefore, ye
desire in your souls there to be, so study, and give all
diligence here to be. Be ye in Christ Jesus, and
then ye are saints ; be ye saints, and then ye are
in Christ Jesus.

The brethren. Having remembered his own saluta-
tions, now he addeth also the salutations of others
unto the Philippians. And first he remembereth the
greetings and salutations of the brethren unto the
Philippians. 'The brethren,' &c. ; where by the
brethren which were with him, he understandeth
those that laboured with him in the gospel.

Whence I observe, that in letters sent unto men
absent, these forrns of speeches have not been unusual
or misliked, to say, The brethren salute thee, or,
salute the brethren. ' All the brethren,' saith the
apostle, 1 Cor. xvi. 20, ' greet you.' And again,
Col. iv. 15, ' Salute the brethren,' &c.

The more is it to be wondered at, that such forms
of speech should now be censured, and they that use
them, noted and traduced for such and such men.
Can any man follow a better pattern than the example
of the apostle ? Or can any man have a better
warrant than the warrant of the apostle ? It may
very well be thought, that if Paul were now living,
and should now use such forms of salutations as these
in the end of his letters and epistles, he should so be
censured and traduced as now those are that therein
follow his example.

The second thing which hence I observe is, that as
all Christians generally, so all ministers of the gospel
in particular, should write, and speak unto, and
account one of 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
all baptized into one body, and have been all made to
drink into one Spirit, that we are all adopted unto the
same inheritance by the same Spirit, through Jesus
Christ, and therefore are all brethren in Christ Jesus,
so is it also true in all the ministers of the gospel of
Christ Jesus, that we all build the same house, we all
preach the same gospel, we are all called to the 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, Christ Jesus. Howsoever, therefore, in degree
we go one before another, yet should we use and
entreat one another as brethren.

A good note, as for all Christians in general, so for
such in the ministry as in gifts, or degree, are before
others of their calling. A better example than this of
the apostle they cannot follow, to be so affectioned
towards their inferiors, as it appeareth our apostle
was, and in all kindness to entreat as brethren them
that labour with them in the gospel, as it appeareth
our apostle did. It followeth,

' All the saints,1 &c. Here he remembereth the
salutations ox all the rest of the saints that were at
Home unto them. ' All the saints salute you,' to
wit, all the rest of the saints, that labour not in the
gospel, ' and most of all, they which are of Caesar's
household;' he understandeth some of Nero's court
which did embrace the truth. "Which salutation the
apostle, no doubt, addeth for the joy and comfort of
the Philippians, that when they should hear that not
only all the saints at Borne saluted them, but that
some of the emperor's court which had embraced the
truth saluted them, yea, and were as forward as the
best in saluting them. Whence I observe, that the
Lord in mercy sometimes, in the courts of wicked
princes, raiseth up faithful children unto Abraham,
and causeth his truth to be loved and embraced,
and professed even of their courtiers. What a cruel
tyrant, and wicked persecutor of Christians Nero
was, the ecclesiastical stories mention. He was the
beginner of all those wicked persecutions under those
ten cruel tyrants in the primitive church, and grew
to such a thirsting after blood, that not only Paul, and
Peter, and many other Christians, but his greatest
familiars, his dearest friends, his nearest kindred, his
brethren, bis mother, his wife, were slain by his most
cruel tyranny. Yet even in this cruel tyrant's court,
the Lord had some that feared him, and favoured the
truth. Such a one was Joseph in Pharaoh his court,
Jonathan in Saul's court, Obadiah in Ahab's court,
and Ebed-melech in Zedekiah's court. And such is his
mercy that he will, such is his power that he can, and
such his goodness that he doth, cause light to shine
out of darkness, and beget children in the faith, where
the truth is most oppugned.

Which may teach us many good lessons. As fir>t,
not to despair, but that where the truth is most op-
pugned, there the Lord hath some that fear him,
and worship him in truth. No place more unlike to
have friends unto the truth, than Nero his court, and
yet there were such. And therefore we may hope
that even there where antichrist usurpeth his 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-

406

AIRAY ON THE PHILIPPIANS.

[Chap. IV. Ver. 20.

folly dealcth for his children, and provideth for his
own glory.

Secondly, this may Berve to condemn us of great
hackwardlinoss in a Christian resolution of a religious
profession. In Nero his court was great danger of
present death and cruel torture unto so many as
should embrace and profess the truth of Christ Jesus.
There the same Paul in prison, and many continually
butchered and killed for a good profession ; yet there
were such as embraced the truth in their hearts, and
professed it with their mouths. And how shall not
this condemn our irresolute resolution of a religious
profession ? We are in no peril of death, or of bonds,
or imprisonment, for making a bold profession of
Christian religion. Nay, it is our honour with our
most gracious prince constantly to maintain the truth
against error and superstition. And yet so cold are
we, a great many of us, in religion, as that a man
cannot tell what we are, papists or protestants ; and
so frozen, as that a man would take a many of us
rather to be enemies than friends unto religion.
Either we are afraid and dare not make that profes-
sion which we should, for fear of a day ; or else to
serve the time, we make show of one, and are
indeed another, and so cannot make a good profes-
sion. Howsoever it be, so it is, that many of us are
of no i-esolution in religion. "Well, it should not be
so ; but though we were in Nero his court, we should
make a good profession ; and though there were no
way for us but to be cast into the hot fiery furnace,
yet should we with the three children, Dan iii. 18,
protest, ' We will not serve thy gods, nor worship thy
golden image which thou hast made and set up.'

' The gvace,' &c. In these words the apostle
shutteth up all, and, as it were, sealeth his letter
with that usual prayer which he useth both in the
beginning and in the end almost of all his epistles.
Where ye see the thing which he wisheth them is
grace, which when he calleth ' the grace of our Lord

Jesus Christ,' he herein noteth whence it is derived
unto his children. 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 grace of our Lord Jesus Christ,
because it is derived from God by him unto his
children ; by him, I say, even by our Lord, unto
whom all power is given both in heaven and in earth;
by our Lord Jesus, that saveth his people from their
sins ; by our Lord Jesus Christ, anointed a king to
defend us, a prophet to teach us, a priest to offer up
a sacrifice for our sins. So that the apostle's prayer
here for the Philippians is, ye 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, know7 how to pray for all good,
either unto God's church, or any of God's children ?
Learn of our apostle, and pray that the grace of our
Lord Jesus Christ ma}r be with them. For herein ye
pray both for all spiritual grace in heavenly things
unto them, and for all temporal blessings which in his
gracious favour he vouchsafeth for the good of his
church and children, being all couched in this, ' The
grace of our Lord Jesus Christ.'

Again, would ye know by whom all grace is derived
unto us, be it spiritual grace or temporal blessing, the
grace of God whereb}7 he loveth us, or the grace of
God whereby his love is made known unto us ?
Learn of our apostle, it is by our Lord Jesus Christ ;
for therefore is it called the grace of our Lord Jesus
Christ, because it is derived by him unto us, he
having reconciled us unto God, and we with him
having all things given unto us. Knowing, then, the
exceeding great riches that we have in Christ Jesus
our Lord, let us always in all things glorify the name
of Christ Jesus ; and as by him we have all things,
so let us do all things to his glory.

LA US OMNIS SOLI DEO.

FINIS.

A TABLE ALPHABETICAL.

407

A TABLE ALPHABETICAL.

Adversaries of the truth not to be feared, 99.

Affliction a gift and grace of God, 35, 256, 259 ; fruits of

them, 66 ; comforts in them, 124, 256, 835; whether to

be desired, 260.
Aged 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 and vile, 316.
Book of life, 328.

Bowing at the name of Jesus, 130.
Brownists 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, 265, 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, 116; 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, 275 ; his body

not everywhere, 311 ; it is a true body, 318.
Christians to be like-minded, 105; why, 106; how freed

from the law, 120; not void of passions, 196; 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 all 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 sahition, a doctrine false and uncomfortable,

67, 71, 145, 265.
Drunkenness, 359.

Earthly desires, 359.

Elections, 390.

Enemies to the cross of Christ, 298.

Equity and moderation urged, 338; rules for it, 341.

Erasmus his judgment of Luther, 216, 226.

Exhortations, whether 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 we
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 and filial, 146 ; motives to this latter, 148.

Fellowship in the gospel a blessing, 17.

Flock, their duties to their pastor, 85.

Free will confuted, 29, 143, 150, 323, 384.

Friends, their duty, 23.

Fulfilling of the law, 383.

God's immutability the ground of our perseverance, 26 : fie
the author of all good, 28, 151 ; delivers out of troubles,
69 ; providence over his, 345 ;
aimed at, 83.

Good works. See Works.

Good report to be desired, 366.

Gospel of Christ a great blessing,

Grace, 6 ; author of it, 6 ; effects,

Gravity of carriage, 361.

his glory chiefly to bo

21, 238.
12, 13.

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 was of the whole
person, 119.

Hypocrisy, 90.

Ignorance in religion, 46.

Imitation of saints, 290 ; rules for it, 291.

Impatience in wrongs, 202.

408

AIRAY ON THE PHILIPPIANS.

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 Merits) ; by imputed

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 tho faithful are lights, 160 ; they communicate
l heir light to others, 163.

Light behaviour, 362.

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 God, 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

true professors, 215, 241 ; enemies of the cross of Christ

298.
Patrons of livings, 395.

rs 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.
Pi ice of God and of conscience, 6, 854, 371.
Pel igianism, by whom renewed, 110.
Perfection in this life, 263, 270, 278, 383.
Persecution for the gospel, 33, 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 effectual, 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.

Recusants 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, 393, 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, 5.
Thanksgiving to God, 17, 353; how we are to give thanks,
19.

Unity in affection and judgment persuaded, 108.
Unregenerate, their actions all sinful, 56, 57, 384.
Unthankfulness to God a grievous sin, 16, 353.
Usury condemned, 367.

Vain-glory to be 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, 67 ; 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, . . 133

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 t>e time of our dwelling here in fear, 148
Murmuring against God or men forbidden Christians, 152
How Christians may live blameless in the midst of a

crooked nation, . . . . 158

All the faithful are lights in the world, . . 160

The glory of God's minister is the gain of souls, . 165
The issue of all actions is in the hand of God, . 170
A great sin in ministers to seek their own more than

Christ's, : 174

Superiors in place or gifts ought not to contemn their

inferiors, . . . . .183

The ministry is a painful labour, . . .184

and a warfare, . 186

Children of God never quite rid of sorrow in this Life, 199
The ministers of Christ are to be entertained with all

respect, ...... 201

Christians are not to respect their lives for the work of

Christ, ...... 204

CHAPTER III.

The minister of God is to temper his speech according

to the quality of his hearers, . . 207

The joy of Christians invst be in the Lord, 209, 333

False teachers are diligently to be avoided, . 214

Christians in some cases may lawfully stand upon

their own commendations. . . . 227

Conversion works an alteration in the whole man, 231

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, . . . 245

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 com;; 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*

•no

AIRAY ON THE PHILIPPIAXS.

It is not always safe to follow a multitude, 297, 3Q0

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 instruct 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 tli em in troubles, ■ . . . 345

Worldly and distrustful care by all means to be avoided, 349

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, ....

God's graces are not always alike manifest in

children, .....

We 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 things, .
Good works further our reckoning in the day of Christ,
Works of charity are sweet smelling sacrifices,
God will surely recompense what good soever is done

unto his saints, ....

Always in all things God is to be praised,

353

357
367

293, 369
his

375
376

379
384
388
393
396

398
403

CAETWRIGHT

ON THE

EPISTLE TO THE COLOSSIANS.

A COMMENTARY

UPON THE

EPISTLE OF ST PAUL WRITTEN TO THE

COLOSSIANS.

PREACHED BY

THOMAS CAKTWKIGHT, 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. 16.

EDINBURGH : JAMES NICHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT.

M.DCCC.LXIV.

THOMAS CARTWEIGHT, B.D.

IT were out of all proportion to prefix an elaborate ' Lite ' of the great Puritan and
Keformer — Thomas Cartwright — to so very small a portion of his Writings as this
reprint of his posthumous 'Commentary' 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 years of his
public life he was not free from the universal vices of his times, — intemperance and
personality in controversy. But as age mellowed and persecution broke down 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 lustre ; and while learning, eloquence, and
high talents, associated with exalted religious principles, 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, with 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 Keformer : 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 :J and meantime a brief and impartial sketch, giving the

* The History of the Early Puritans : from the Refor-
mation to the Opening of the Civil War in 1642. 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. 8vo, 1845, pp. vi, 489.

% For convenience of after reference, the following list
of authorities is given here, alphabetically arranged : —
Baker MS., as cited in Cooper's ' Atjien.ce.' (See under

Cooper).
Bancroft's Dangerous Positions and Proceedings, published
under the pretence of Reformation for the
Presbyterial Discipline, 1595, 4to.
Survey of the Pretended Holy Discipline, 1593,
4 to.

Baxter's Christian Directory, folio, 1678, 2d edition.

Reliquiae Baxterianae, by Svlvester, folio. 1696.

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, 1869.

Clarke's Lives of Thirty-two English Divines, folio, 1677.

Cooper's Athena) Cantabrigienses, vol. ii. 1586-1609, 1861.
The ' AthensB' 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.

Dugdale's Antiquities of Warwickshire, 2 vols, folio, 1730.

Fuller's Church History, edited by Brewer.

Worthies (Hertfordshire), by Nuttall. (Over

THOMAS CAETWEIGHT, 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 Cartwright — who must not be confounded either with his own son 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 loving words, places him among its 'Worthies.'* His birth-place
has not been discovered ; neither with certainty his birth-date. ' About 1535 ' is the usual
form in the biographies, and his alleged age at death, in 1603, viz., sixty-eight, agrees
therewith. But as the Athena Cantabrigienscs informs us that he was matriculated as a
sizar of Clare Hall, Cambridge, in November 1547,t it is probable that 'about' covers at
least three years earlier. Contemporaries, indeed, entered the University at the precocious
age of twelve, and even under ; but the fifteenth year of his age is the understood period
of his entrance, which would make his birth-year 1532. \

Hertfordshire still holds among its ' rooky woods ' and sunny slopes not a few memorials
of ' good families,' in the numerous ' places, halls, courts, and manors,' of which, earlier, 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-tbe-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).
Embury's Life of Cartwright, prefixed to his edition of
Hooker's Works, 1831.

Historical Memorials relating to the Independ-
ents, 3 vols. 8vo, 1844.
Haweis's Sketches of the Reformation.
Heylin's Aerius Redivivus ; or the History of the Presby-
terians from 1636 to 1647, folio, 1670, 2d edit.
Hopkins (Samuel), The Puritans; or The Church, Court,
and Parliament of England during the Reigns
of Edward VI. and Queen Elizabeth. Boston,
U. S., 3 vols. 8vo, 1859-1861. Incomparably
the best History of Puritanism : minute, care-
ful, effective.
Leigh's Treatise of Religion and Learning.
MSS. Landsdowne, vol. xxix.
Mareden, as above.

Maskell's Marprelate Controversy, 1 vol. 8vo, 1845.
Middleton's Evangelical Biography, vol. ii., 4 vols. 8vo,

1816.
Neal'a History of the Puritans, edition 3 vols. 8vo, 1837

(Tegg).
Paule a (Sir George) Life of W hitgift, 1G12, 4to. A mere

panegyrist.
Price's History of Protestant Nonconformity in England,

2 vols. 8vo, 1838.

Perry's History of the Church of England from the Death

of Elizabeth to the Present Time, vol. i., 1861.

Soames's Elizabethan Religious History, 1 vol. 8vo, 1839.

Steven's History of the Scottish Church. Rotterdam : to

which are subjoined Notices of the other British

Churches in the Netherlands, 1 vol. 8vo, 1833.

Strype, Annals, 7 vols. 8vo. Oxford, 1824. ' Lives' of

Parker, Grindall, Aylmer, and Whitgift.
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. 8vo, 1841 ; and the Works of

Hooker, 3 vols. 8vo, 1841.
Whitgift's Works, edition by Ayre (Parker Society), 3 vols.

8vo.
Wood's Athense 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 Bishop 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.

% 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 A thence. : '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." That 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 wealthy. The Registers of Admissions at Clare Hall
of that 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 followe admission as a
member of a particular college. The 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 scholar of St John's, 5th
November 1550, is the College Register of admissions of
fellows, scholars, and officer-:. — See Athena Cantab.n.bbZ.'

THOMAS CARTWRIGHT, B.D. vil

quaint 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 Master Thomas
was sprung of one of these, although cradled in humbler state. At any rate, his parents and
immediate ancestry were possessed of considerable means. We find him in after years
inheriting an estate at Whaddon in Cambridgeshire, transmitted from his father and
grandfather, while on parting 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 Hall in 1547, he, the great champion of Protestantism against Popery,
and the annihilator 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 Regent, in the absence of Cardinal Allen, of the English College at Douay and Rheims;
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 young sizar was Arthur Yeldart, afterwards so renowned at Oxford, and who was
admitted sizar like himself at Clare Hall, about three years previously. t

From Clare Hall he removed to St John's College, where he was admitted a scholar on 5th
November 1550. 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 was probably present.§

In both Colleges he pursued his studies with avidit}', 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. ]j

These studies were prosecuted under the good young king Edward VI. ; 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 young
Cartwright was one. IT During the dark and disastrous reign of this unwomanly woman and
most unregal sovereign, our student was ' entered ' as a ' clerk ' in the office 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 Athence, under Baily, Hall, Carlile,
and Yeldart.

% Cf. ibid. We do not forget after controversies in which
the good name of Bill wa3 involved, but these were long
after.

2 Cf. ibid., under Lever and Hutchinson.

\ "We find 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 while he 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.

\ Baker MSS. vol. i. pp. 149, 150 (Brook).

" Fuller, « Worthies,' p. 54.

via

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 wise 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.t 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 visited 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 lady — 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 opponents have resorted. Says Marsden : ' It
would be an amusing, were it not a painful, instance of the asperity of Cartwright's
opponents, that to this trivial circumstance (and yet one so natural to a young and accom-
plished lady) they have ascribed, without pretending further evidence, his estrangement
for the remainder of his life from the church party. He became a puritan to avenge himself
on Doctor Preston !' +

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 authority ' 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 A thence 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.
I Cooper's Athence, page 360. || Ibid.

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 lecturing at all, — this very Dr Whitgift having himself shared earlier all the
professor's scruples, and added his own signature to a petition for redress !

The incident is historical, and demands a full statement. The letter of Cecil is
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 by way 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 more 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 Honoukable — 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 }rour 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 my great unhappiness 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, yea, as an enemy. I may truly declare that, if some persons
were not now absent, there would be no necessity for me to attempt to vindicate myself to your excellency.

1 As you allow me to speak freely, I solemnly assure you I have been most scrupulously adverse from
strife and contention. I have taught nothing which did not naturally arise from the passage on which I teas
lecturing ; yea, when occasions of speaking on the habits have come in my way, I have ever avoided them.
But 1 do not deny that I have said our ministry has deviated from that of the primitive and apostolic church,
to the purity of which I 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 whole university to witness for me. 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 me.

' I cannot in a letter repeat verbatim all that was said in the lecture concerning which such'rumours
have been raised. But I most religiously promise, I will 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. t 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 Marsden, | f Brook from Strype, pp. 56, 67.
and all the authorities.

THOMAS CARTWR1GHT, B.D.

• It has been reported,' says a ' testimonial,' signed by fifteen persons, all celebrated men, and members
of the University, ' 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 from which 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 rule 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 Chancellor interposed, as we have already 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 tin-
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 Tightness or wrongness of Cartwright's 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 divines of note among his contem-
poraries, regarded the Reformation as complete, when Elizabeth chose to pronounce that it
should proceed no further. The very men who opposed him and oppressed him, the Grin-
dais 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 Scripture a snare ; if the whims of the sovereign, as ignorant as they
were capricious, were not to be servilely obeyed as prerogative, and prerogative placed on a
level with the Word of God, Thomas Cartwright 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 Regent 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 * spiritual man,' in
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 perjury and unthankfulness.' He takes
up the charges thus put, and says : ' Wherein I will not answer, that I used not you as

* Ibid. p. 58. I well handled in Price, Vol. i. pp. 219, 220 ; also Maraden,.

f See the whole question of ' deacon ' = priest's orders I pp. 79, 80.

THOMAS CART WRIGHT, B.D.

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 are
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 you a brother : take heed lest, in giving no credit unto others, you leave no
place for others to give any unto you.' *

Thus ' outed ' from all his offices, Cartwright proceeded, — not without finding aid in his
noble poverty; a poverty that Conformity and time-serving would have turned into splendour, —
to Geneva, where he formed a close friendship with Theodore Beza,the coadjutor and successor
of John Calvin, and others of the Reformers and Divines. He remained abroad until 1571-2.
At the earnest request of his home-friends, among whom were Fox, and the learned Fulke,
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 affair of state, which was a tribute at once
to his character 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 Scripture.' Happily for the nation the marriage was broken off.t

A ' Second Admonition ' soon followed the first, reiterating the needful reforms, ami
fearlessly shewing 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 Relief against Subscription,' and it took the high ground that the ' sub-
scription ' had ' no foundation in law, but was an act of sovereignty in the crown.1 +

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 man 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 Replie,' Epistle, p. 12.

t Marsden, pp. 80, 81.

t As next best to reading the ' Admonitions

them-

selves, read the masterly chapter upon them in Hopkins
Vol. i. pp. 437-466.

\11

THOMAS CARTWRIGHT, B.D.

the side of The Church in the great book of Richard 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 : Cartwright
maintained that The Bible was the only standard of doctrine, of discipline, and of govern-
ment for the Church. Whitgift averred that it was not a standard of Church discipline and
government ; thatjhese are changeable, and may be accommodated to the civil government
under which we live ; that the apostolical government was for the Church in its infancy,
and under persecution. And therefore, instead of reducing the external policy of the Church
to the simplicity of the Scripture model, he embraced in his standard the opinions and
customs of the Fathers in 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 Cartwright.
Which of the two Conformities was the worthier, to the fathers or to the holy Scriptures,
to the example of the apostles or to the mandate, born of pique and jealousy, of the
sovereign, it is not hard 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 Cartwright
wrote were no mere opinions, loosely held, and readily departed from, but convictions of his
innermost heart ; wThile 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. Whitgift 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 surface, 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 mere 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 his insinuations of political crime against his opponent, especially
when these were addressed to ears so jealously vigilant as were Elizabeth'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.*

Cartwright 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
235, 236. In the latter will bo found Cartwright's indig-

nant repudiation of the name ' anabaptist.'
Puritans,' Vol. i. page 321.
t St Clement's Evo, i. sc. i. page 6.

; Brook's

THOMAS CARTWRIGHT, B.D.

Xlll

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 you speak of love,
And shame it is to answer you with tears,
That seem like softness. 'j

Apart from the principles 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 liberties he so nobly contended for, inasmuch as practically he seems to advocate
the subjection of the State to]the Church, j — as in the case of Andrew Marvell, it richly rewards
to study its literature. There are choice morsels for one's common-place book, clever
asides, and amusing minatory and recriminatory bits, e.g. Whitgift, who was intensely choleric
himself, retorts upon Cartwright, ' What you think of those monthly and long-laboured ser-
mons it skilleth not much, for you 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
God hath committed the government of this realm unto, to whom it doth especially appertain.' ||
The final ' Reply' of the series was from Cartwright, which it is needful to state, as Fuller
has spent much ingenuity in accounting for the puritan's allowing Whitgift the ' last word,'
The last 'Defence,' furtively printed, as indeed were all the 'Replies,' and written under
many disadvantages, is masterly, and went unanswered, a fact that condemns Whitgift on
his own shewing ; for in addressing Cartwright, he had said, ' I take that as granted which
is not answered. '^[ It were too much to press the words against the bishop ; but there surely
can be little doubt that, spite of his huge folio and its attendant tractates, he was conscious of
failure, seeing that he it was who engaged Hooker to produce his immortal book, a book prized
by the intelligent and cultured Nonconformist equally with the High Churchman. The gentle
and beautiful words of the author of the ' Ecclesiastical Polity' may fitly close our notice of
this Controversy: ' Concerning the defender of which Admonitions, all that I mean to say is
but this, there will come a time when three words uttered with charity or meekness shall
receive a far more blessed reward than three thousand volumes written with disdainful sharp-
ness of wit. But the manner of men's writing must not alienate our hearts from the truth,
if it appear they have the truth, as the followers of the same defender do think he hath ;

* A short quotation will confirm this : — ' We praise
God,' says Cartwright, ' for the present reformation of the
church, so far as it is agreeable to his word. We are glad
the word of God is preached, and the sacraments are admi-
nistered ; but we desire that which is wanting may be
added, that which is superfluous may be cut off, and that
all may be done according to the institutions of the apostles.
The things which we defend are such that, if every hair
of our heads were a life, we ought to give up all for the
defence of them ! We make no separation in the church, but
attempt to separate all those things which offend the

church, that all, being united in the unadulterated doc-
trines of the gospel, may be more closely joined together in
all the bonds of truth.' — Pp. 15-17. It is to be kept in mind
also that the Brownists found in Cartwright a stern and
even angry opponent. He himself confounded ' Separa-
tion' with ' Schism.'

t Taylor, as before.

% Cf. Price, i. page 235, seq., for a judicious refutation
of Cartwright's extreme opinions.

§ Whitgift's Works, iii. page 3.

|| Ibid,, page 13. 1 Ibid., page 7.

XIV

THOMAS CART WRIGHT, B.D.

and in that persuasion they follow him no otherwise than himself doth Calvin, Beza, and
others, with the like persuasion that they in this cause had the truth. We being as fully
persuaded, hence it resteth that some kind of trial be used to find out which part is in error.'*

A book and pamphlet warfare was not the only result of the publication of the ' Admoni-
tion' and its successors. As Wilcox and Field had been instantly put in prison — and such a
prison ! — so Cartwright was also to be arrested. Accordingly, on 11th June 1573, a royal
proclamation was issued for suppressing the ' Admonition' and the 'Defence,' and on 11th
December 1573, Bishop Sandys, — a good and holy man, like good and holy Grindal, led
astray by his sovereign, — issued a warrant for his apprehension. Of course the plea was for
'matters ecclesiastical;' but the gravamen of accusation and opposition alike was a shrewd,
instinctive discovery by Elizabeth herself, that there was treason to old beliefs and preroga-
tives in that direct appeal, 'not to herself,' but ' to the Parliament,'' as the fountain of all
authority, and as independent on the sovereign for the time being, — a noble treason, vindi-
cated and established only at awful cost, but which has secured to us that well-defined and
smoothly- working constitution of our limited monarchy, so splendidly illustrated b}Tour present
beloved and revered sovereign Victoria I., whom the good Lord long spare and ' keep.'

The warrant was unexecuted, Cartwright having been ' sheltered' by potent friends in
London until he left the kingdom for Heidelberg, later the like ' city of refuge ' for the coming
king's hapless daughter. From thence he passed to Antwerp, where we find him so early as
1571-2, and afterwards at Micldleburgh, in both places officiating as 'minister' to the Eng-
lish ' merchants.' f In the interval, which interval covers various comings and goings, and
the period of the Controversy, 1571-1577 onwards, he and Mr Snape paid a visit to, and resided
in, Jersey and Guernsey, whither they had been summoned to aid the French Refugee Pro-
testants in these islands to organise their churches. The ' High Commission' could not, it
seems, reach them here. Having accomplished this pious enterprise, Cartwright returned
once more to Antwerp. There he remained several years. But at length his health gave way,
and his physicians recommended him to revisit his native land. Very touching is it to read,
even at this distant date, the yearnings of the illustrious exile for home. He addressed
letters to the Lords of the Council, the Earl of Leicester, and Lord Burleigh, for permission
to return. These two noblemen mentioned him with honour in Parliament. They also
interceded with the queen ; but she was inexorable. Nevertheless he ventured to return
once more. He was not forty-eight hours back until Bishop Ayliner, himself at one time an
extreme and vulgar assailant of the hierarchy, issued a warrant for his apprehension. For-
tunately for Cartwright, unfortunately for himself, the bishop had dared to use the queen's
name, as well as her (secret) authority, which roused Elizabeth, who was very willing to have
her hatreds satisfied, if only she was not ' made to appear ' in the accomplishment, very
willing to strike, if the mace or crozier, not the sceptre, were the weapon. The result was
that by the weighty and resolute intercessions of Lord Burghley, the great Puritan was
released. Immediately the Earl of Leicester appointed him to the ' mastership' of his
newly-founded hospital for a certain number of aged pensioners. Here, under the shelter of
those walls, now old and grey, which have been so vividly and picturesquely, and with fitting
quaintness, described by Nathaniel Hawthorne in his ' Our Old Home,' he cast anchor for his
remaining years. % He was not left undisturbed ; for almost at once Freake, Bishop of Wor-

• Works, i. page 142.
t P>r Steven, page 283

Read the whole delightful chapter ' About Warwick,'

Vol. i. pp. 101—142. For account of the Master's resi-
dence, p. 129. tq.

THOMAS CARTWRIGHT, B.D. XV

cester, summoned him into the Consistory Court, and suspended him from preaching ; and
he had over and over to appear before the High Commission and Star Chamber, but he was
in England, and had always a ring of friends to stand around him, each one a name of
renown still. Of this period the luminous and admirable Church historian of the Puritans
says : ' The remainder of Cartwright's life is interwoven with the ecclesiastical history of
the times. It presents us with the records of a man of high attainments, fervent zeal, and
unwearied resolution, devoting himself to suffering and disgrace, in the long endeavour to
achieve, as he believed, a second and a better reformation. Such examples deserve to be
recorded for the reverence of future ages ; and happily the time has appeared when we
no longer hesitate to acknowledge exalted worth, though in alliance with principles and
opinions we condemn; and such respect at least is due to the memory of Cartwright.'*

That there wyere 'suffering and disgrace' is all too plain from the interminable citations
and harassments and imprisonments. But Thomas Cartwright stood true to himself,
stoutly and magnanimously resisting and refusing the detestable oath, ex officio — a device
enough to brand with opprobrium not only its century but the country. No lover of
England can read the insolence and browr-beating of his mitred accusers in the Star
Chamber without uttermost indignation. We do not, however, re-open the despicable ' evil-
entreating' of this illustrious and venerable man. We stand with bared head before him.
Everywhere, with mingled dignity and suavity, we find him prepared to 'give a reason' for
his 'faith' and 'hope,' and at the same time meekly ready to acknowledge mistake and
tartness of manner, and to yield everything that impinged not upon conscience. His
bearing throughout is comparable to that of Paul at Cesarea, or that of Luther at Worms, t

During 1590 and 1591, he was 'in prison in the fleet,' but numerous applications were
made on his behalf, including a letter from James of Scotland, who had, in 1583, offered
him a professorship in the University of St Andrews,]: and at length he was released, not,
as has been asserted, by Whitgift, but by the influence of Lord Burghley, to whom he sent
a touching letter of thanks, dated Hackney, 22st May 1592. Thereupon he was tacitly
restored to the liberty of preaching, which he exercised not only in his Hospital, but in the two
churches of Warwick, and in many other places. It is related that after this, on coming to
Cambridge, he was prevailed on to give a sermon on a week-day at Great St Mary's, ' where
there was a great confluence of all sorts to hear him : grave men ran like boys in the streets
to get places in the church. After sermon, he dined at Master Chaderton's, and many went
to the house to see, and hear him speak. '§

In 1595, Lord Zouch, being appointed to the government of Guernsey, invited Cartwright
to accompany him to that island, and there he seems to have remained, at least till 1598.
There he enjoyed the friendship and patronage of Sir Thomas Leighton, who succeeded to
the governorship, and became acquainted with William Bradshaw, a famous divine, who
was tutor to Sir Thomas Leighton's children. Whilst in Guernsey, he corresponded with

* Marsden, p. 81. I accepted it with alacrity but for his engagemmts ct

t I refer to Brook's Lives of the Puritans under Cart- Antwerp. His words are noticeable : ' IVrnieis-ime et

wright, Vol. ii. pp. 150-154, for the ' articles' and ' charges'
with which Cartwright was troubled. Cf. also Fuller in
his Church History, v. 154. See Brook's Life of Cart-
wright also, p. 346, seq. ; also Soames's manly defence here
of Cartwright, pp. 402-404.

% Cartwright in his ' Epistola Dodicatoria'— prefixed to
his Exposition of Ecclesiastes (4to, 1604) — to James, re- ignorantly a.i 1 malignantly ,_
fers to and makes grateful acknowledgment of the invi- J g Cjopcr, p. Zj1, quoting Clarke, p. 22.
tation to St Andrews, explaining that he should have

alacerrime advolassem nisi pastoritio vinculo quo Anglan-
tuerpiauje Ecelesise turn adstrietus cram, prcepeditus fnis-
sem,' p. 3. The clumsy ' Anglantuerpi;e,' shews his anxiety
to connect his congregation with the mother Ch.uch uf
England — answer in itself to his alleged renunci ttion of
his English consecration of which so much has been made,

xvi THOMAS CARTWRIGHT, B.D.

Sir Francis Hastings, James Montague, master of Sidney College, afterwards Bishop of
Winchester, and Laurence Chaderton, the first master of Emmanuel College.*

He mellowed very tenderly. An impartial examination of the facts will satisfy every one
who cares to be satisfied, that his earlier opinions and principles and conscientious scruples
remained unchanged — that these were too much part of the man to be changed; while
Benjamin Brook has unanswerably disposed of the statement of Whitgift's panegyrist, Sir
George Paule, as to penitent confession of ' schism' and the like.t But Archbishop Whit-
gift and he met, and the two old men, drawing nearer to one another, met forgivingly, and
' in charity.' Their old controversies were as a level grave ; and as Jacob and Esau met at
the burial of Isaac, they met and clasped hands. The great Puritan spoke soft words of
gratitude : the Prelate tender words of high appreciation — the latter not to be lost, spite
of Lord Macaulay's burning words of reprobation, in the shadow of prior and subsequent
wrongs.

Perhaps the most remarkable tribute to the position and weight of Cartwright is that
which was paid him in this ' later time.' In the year 1582, the Papists, annoyed by the
influence of the Bible in the English tongue, and finding it impossible longer to withhold it
from the ' common people,' published an English version of the New Testament. But this was
not a translation from the original Greek, — which they pretended, as still they do, had been
corrupted, — but a translation of the Latin translation called the Vulgate, infinitely corrupt
and defective. The object of issuing this English version — called the Bhemish translation,
because proceeding from the English Seminary at Bheims — was to neutralize, and if
possible to bring into disrepute, the Protestant English version, as well as by its marginal
annotations to insinuate the errors of the Church of Borne 4

It was felt that in turn this book must be answered, and its abundant errors and sophisms
exposed. Queen Elizabeth applied to Beza, then resident in Geneva, to undertake the task.
But he declined it, replying that one of her own subjects was far better qualified for the task
than himself, viz., Thomas Cartwright, of whom years before he had written that the sun
shone not upon a more learned man. § Sir Francis Walsingham then applied to Cartwright,
sending him from his own purse one hundred pounds, for the purchase of books, and for other
expenses. This was in 1583, and it was understood to be with the knowledge and approval
of the Queen. At the same time, he was similarly solicited by the foremost men of the
University of Cambridge, as is still to be verified by the Latin 'Letter' addressed to him,
which the publisher prefixed to the noble folio when it appeared posthumously. || The task
was undertaken, and with indomitable perseverance, and still contending with painful

* Ibid. Among the Landsdowne MSS. are preserved \ to expose the Puritans as contrasted with the Conformists
various letters and papers of Cartwright and his contem- \ and Ritualists. Only the densest ignorance of contem-

poraries. One of his letters to Sir Michael Hicks, his
friend and patron, who had desired instructions on the
duty of prayer, and that he would provide him with a

porary literature would so distinguish. It was a quaint-
ness of the period on both sides, as might be illustrated
by a hundred examples.

certain form for his use, has been the subject of much f Cf. Brook's Life of Cartwright, pp. 449-451. Perry is

churchly caricature and vituperation, especially by Churton misled here, page 112.

in his Life of Nowell. The following familiar words have % Cf. here Hopkins, Vol. iii. pp. 348, seq. : the whole

been specially animadverted upon : ' Prayer being, as it I excellent.

were, a bunch of keys, whereby to go to all the treasures j § Zurich ' Letters,' page 479, note 3. Marsden, p. 168.

and storehouses of the Lord, his butteries, his pantries,
his cellars, his wardrobe, and whatever is needful either
for this life or fur the life to come, it is Christian wisdom
in you to inquire after the skill and knowledge of it

See the ' Copie of a Letter written by sundry learned!
men unto Mr Cartwright, to provoke and encourage him
to the answering of the Rhemists,' adjoined in Latin and!
in English to ' The Publisher's Preface.'

(See Brook, pp. 452, 453.) The ridicule directed against , It may be noted that among the signatures were those-
this kind of phraseology, falls innocuous when it is selected of William Whitaker, William Fulke, John Field, Richard

THOMAS CARTWRIGHT, B.D.

xvi i

disease, prosecuted. But in 1586, he received ' commandment from the Archbishop to deal
no farther in it.' His Grace had obtained a copy of the ' Preface,' in which he suspected an
attempt now and then ' to magnify the New Discipline.' Cartwright desisted. But some
years afterwards, ' upon the special solicitations and encouragements of honourable person-
ages,' he resumed the work. 'But yet receiving new discouragements from his great
adversaries,' and hindered by his ministerial duties and personal sufferings, he proceeded
only to the fifteenth chapter of the Book of Bevelation. He ceased from his task, however,
only when interrupted by death. For years the gigantic undertaking lay in manuscript utterly
neglected; but at last was printed in a splendid folio in 1618, remaining an indestructible
monument of rare and varied learning, profound thinking, admirable refutation of error,
robust and sound sense, and fearless honesty. It stands alone. Fulke's earlier 'Exami-
nation' is a plaything beside it. As Thomas Fuller long ago observed, the Church of Rome
has never ventured to meddle with it. What are our Protestant Societies about, that they
allow such a mine of learning and argument to lie unproduced ? This extraordinary work
is all the more extraordinary that its author was so crippled with the most terrible of diseases
that he had to write and read upon his knees.

He had married in 1577-78 a sister of the patriotic and harshly-used John Stubbe, and
had a family of daughters, and at least one son.

On 25th December 1603, he preached at Warwick from Ecclesiastes xii. 7, ' Then shall
the dust return to the earth as it was ; and the spirit shall return unto God who gave it.'
Two days afterwards — on Tuesday 27th — he died, after hours of well nigh ecstatic prayer
and preparation for heaven. The noble and the good ' wept' over him ; 'and devout men
carried' him 'to his burial,' under the shadow of the tall slender tower of St Mary's Church,
grey, but ivied, among the clustering roofs. There he ' sleeps well,' in need of no
flatteries in his epitaph to tell that a good man and a holy has long gone to dust beneath
the mossed stone. He lies — the taunt of Dugdale turned into a watchword, like the name
Puritan itself — ' The standard-bearer of Puritanism. 't ' Blessed are the dead who die in
the Lord from henceforth. Yea, says the Spirit, they rest from their labours, and their
works do follow them.'

It only remains that we refer the reader to the Athena Cantabrigienses for a full enumera-
tion of the many writings of Cartwright.

With respect to the ' Commentary on Colossians' now reprinted, it consists of ' Notes' by
evidently not the most erudite 'hearer,' and seems never to have been seen, or read, or in
any way authorised, by the preacher. His executors and editors, Dod and Hildersam,
probably disavowed it as imperfect. But while large allowance must and will be made for
these facts, after every abatement there will be found in the ' Commentary' its own best
evidence of being genuine, not a little weighty and keen-sighted exposition, expressed with

Gardiner. It is important to keep in mind that Whitaker
was one of the applicants, inasmuch as Cartwright's op-
ponents have cited an impudent forgery, hearing the
name of Whitaker, deprecatory of his ' Defence' of the
'Admonition,' and of his part in the controversy. It is
clumsily done, and ohliviously, as the following approval of
Cartwright's 'Defence' and of his conduct of thecontrover.-y,
which \Yhitaker signed, and prohahly himself composed,
will evidence : — ' With you, therefore,' runs the Letter,
' are we earnest, most reverend Cartwright, that you would
set yourself against the unhallowed endeavours of mis-
chievous men, either by refuting the whole hook, or at

least some part thereof. It is not for every man work-
manlike to frame God's Tabernacle, but for Bazaleel and
Aholiab : neither is every one to be rashly thrust forth
into the Lord's battles, but such captains are to be chosen
from amongst David's Worthies, of which, as we acknow-
ledge you to be, by (he former battles undergone for the walls
of our city, the Church, we doubt not, if you will enter into

his war will be all,' &c, &c. After references are

equally explicit. Cf. also Brook, pp. 207-209, 399. Even
Marsden blunders over the alleged letter of Whitaker, and
inferior men follow in his wake.
* Warwickshire, Vol. i. page 443.

Xviii THOMAS CARTWRIGHT, B.D.

Less point than his Latin, but well put and suggestive, and above all, much spiritual
relish imparted to the 'grace and truth' of this most attractive of Paul's Epistles. It
is probable that only a very small edition was printed, and consequently it has long been
very difficult to be procured, and has fetched an extravagant price.

ALEXANDER B. GROSART.

Kinross.

A DILUOIDATION, OR EXPOSITION,

OF THE

EPISTLE OF ST PAUL THE APOSTLE TO THE COLOSSIANS,

DELIVERED IN SUNDRY SERMONS.

SERMON I.

Paul, an Apostle of Jesus Christ by the uill of God, and Timotheus our brother. — Col. I. 1.

IT will make much for the undei'standing of the
place in hand, and of this epistle, to know the
occasion of the apostle's writing ; for thereby we shall
more easily come to the understanding of the things
delivered by the apostle.

* The occasion is drawn from the text itself; for
whosoever will know the drift of tbe Scripture, must
take it from the place of Scripture itself, being some-
times set in the beginning, as in the book of the
Proverbs ; sometimes in the latter end, as in the
general epistle of Peter ; sometimes in the midst, as
1 Tim., in one verse the drift is delivered ; some-
times of the whole body of the Scripture, that is
handled, whether psalm, prophecy, epistle, &c.

The point in hand is set forth in the 6th, 7th, and
8th verses. In the 8th verse, the occasion, which
was this, that whereas the Colossians had received
the gospel well, and soundly preached unto them, first,
they suffered themselves to go aside, and to follow
vain conceits, or reasons drawn from philosophy ; in
the sixth and seventh, the second cause is shewed,
which is, that they suffered themselves to be led away
to follow the ceremonies of the law ; which before
had been the ordinances of God, but being ceased are
become the traditions of men, as the apostle calleth
them.

For the better understanding of this epistle, we
are to know the conveyance of the matter of it. And,
as in all Paul's epistles, he useth to set down, first,
the principal grounds of religion ; secondly, the ex-
hortations. And as he useth in other, so doth he
411

in this epistle. It therefore containeth two parts :
first, the delivery of the body, and of the substantial
points in religion of our Saviour.

The second part (beginning at the 3d chapter),
is a declaration of the godly conversation, wherein all
true professors of the gospel, which profess Christ,
must live.

The first and second chapters are of doctrine, the
other of manners. In the first, is delivered the truth,
and sincere and plain doctrine (in brief) of the
gospel set forth. In the second, are rooted up and
thrown down all those wretched opinions, which were
by the false apostles sown in the hearts of the Colos-
sians.

That which he speaketh of manners, beginneth at
the third chapter, where, first, the apostle exhorteth
generally to all good, holy, and righteous works.
Secondly, from the general he falleth to the particular
declaration of those duties, he would have them
practise ; as of masters to servants, parents to chil-
dren, and children to parents, of husbands to wives,
and wives to husbands, <tc. ; and then returneth
again to general exhortations ; and this is, as it were,
the general conveyance of the matter of the epistle.

In this text, to the 14th verse, he doth labour to draw
the Colossians to the knowledge of his love to them ;
which he doth, first by his preface, which is usual in
all his epistles, iu his salutations, wherein he wisheth
good things unto them from God. The second thing,
to persuade them of his love, is a testification that he
did pray for them in both kinds ; both by praising

D d

CARTWRIGHT ON THE COLOSSIANS.

[Chap. I.

ami thanking God for things they had received, and
hy petition, where he prayed to God, and desired the
increase of the graces of God in them. And hereby
he insinuateth himself, and stampeth, as it were, in
their minds his love and affection to them, to the end
his doctrine might be the better received by them.

As if he should say :

I Paul, understanding that there are some that go
about to spoil you, and to make a prey of you, partly
by show of wisdom and philosophy, and partly by the
beggarly elements or ceremonies of the Jews, thought
it needful to write unto you, that according as you
have received Jesus Christ at the first, even so that
you would both abide and proceed further in him, that
you may be rooted and further built in the faith.

And that I write unto you, know that I do it with
warrant, for I am an apostle of Jesus Christ, not tied
to one particular congregation, or to one province,
yea, or to one kingdom ; but am an ambassador, and
have commission unto all the world. Neither do I
come to this charge of mine own will, or of the will of
any other man, but by the will of God, and the same
his revealed will. And albeit my authority herein be
sufficient to convince all men of the truth I write of,
yet, for further and stronger persuasion thereof, I have
joined Timothy, my beloved brother, to bear record
with me, that in the mouth of two witnesses, the truth
may be more surely established, ver. 1.

And considering that the blessing of all labours de-
pendeth upon the Lord, our beginning is with hearty
prayer unto God, for the grace and favour of God to
be freely given, together with all the blessings, both of
this life and of the life to come, from God the Father,
and from our Lord Jesus Christ, to you Colossians ;
yet not all that dwell in that city, but unto those
alone, which by faith are saints, and brethren, not in
the flesh, but in Jesus Christ, ver. 2.

And that you may have further testimony of our
love towards you, know that we do continually both
pray and give thanks for you unto God, whom, to
separate from all false gods, I do call the Father of
our Lord Jesus Christ ; ver. 3.

For the report of your profession of godliness in
Christ Jesus, and of your love towards all saints is
come unto us ; ver. 4.

Which both profession and love we know to be
sincere, in that they are upholden in you through the
hope and expectation of a treasure laid up, not upon
earth, but in heaven ; which hope you have conceived,
not of your own phantasy, nor of the word of any man,
but by the word of truth, that is to say, the gospel,
ver. 5.

And if you ask which is that truth or gospel, verily
no other than that which is preached among you
now, which is not amongst you alone, but is preached
in all the world ; a certain note of the truth thereof,
there having been never, nor never shall be, any doc-
trine, which Lath leavened so great a lump of dough

as is the world, but only the doctrine of the gospel.
And for further assurance that it is the only truth ol
God, I offer this to your consideration, that as in
other places of the world, so amongst you it hath
brought forth fruit even sithence the first time you
have truly and sincerely acknowledged this grace of
God, ver. 6.

Where if }rou will sa}r, we know not what doctrine is-
preached in all the world, nor what fruit it hath brought
forth, although it be no other thing than the common
and constant report that many may bring unto you ; yet
to come nearer you, and rid you of all doubt which is
the true gospel of Christ, it is even the very same that
you have learned of Epaphras, whom if you love me,
you must love him, as being my beloved follow- servant
in Christ ; yea, if you love yourselves, you must respect
him, as being a faithful minister of Christ for you, ver. 7.

Who made manifest unto us v7our true love, not only
natural, but that especially which is spiritual, whereof
the Spirit is the author, ver. 8.

And as we give thanks for your good ; so, and even
for the same cause you have well begun, both because
you should not go back again, and for that you have
not yet attained to perfection, even from the first day
we heard of you we never give over praying for you,
making this suit, that ye may be filled with the ac-
knowledgment of his will, and all wisdom and under-
standing, whereof the Holy Spirit is the author, ver. 9.

Not that you should content yourselves with a bare
knowledge and contemplation of heavenly things, but
that ye may walk worthy of those, whom the Lord hath
called to such honour, to a full and whole pleasing of
him, both by bringing forth fruit in every good work,
and bvbeincf increased in the knowledge of God, ver. 10.

Wherein because there are many difficulties and
hindrances laid in your way, our suit also is, that you
may be strengthened with all manner of strength, ac-
cording to that glorious power, which, being in God,
he is able to furnish you of; that even with joy you
may be able to bear all troubles, how grievous and how
continual soever they be, ver. 11.

The sum is, a declaration that the apostle makelh
of the singular affection and love that he hath to the
Colossians, which is first considered in the salutation,
as it were the indorsement of the letter.

Secondly, in the profession which he maketh of his
and Timotheus's thanksgiving and prayer for them to
the Lord.

From the ninth verse until the twelfth is contained,
the cause of the prayer for the Colossians ; the prayer
itself, wherein is contained a request for perfect know-
ledge and obedience.

First, the apostle sets forth himself by his name
Paul. He had two names given him : one at his cir-
cumcision, viz. Saul ; his father being a Gentile,* he

* This is unquestionably a mistake. He was a " Hebrew
of the Hebrews," and had the privilege of a Roman citizen
as a native of a free city. — Ed.

412

Ter. 2-G.J

SERMON II.

had another name. viz. Paul, in regard that they
would keep a note of his privilege in Koine.

The reason why he would rather keep the profane
than the old name Saul, taken from God's people,
signifying one legged of God, is this, that because that
holy name was not so pleasant to the Gentiles, of
whom especially he was minister, he is content to take
the worse name, which he took not so much pleasure in.

Whereby we learn that in matter of name we do not
always please ourselves so much as others, viz., the
church, it being a matter of indifferency. Hence,

Doct. 1. Heathenish names may be used of Chris-
tians, so there be no hindrance of the church's edifi-
cation.

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 generul
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 their message,
and by their miracles, for the publication and confir-
mation 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 garrison and captain made
for them ; so whenas the great conquest of the gos-
pel was to be made over the world, it was necessary
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 was killed, none
was elected into his room, as at the first instead of
Judas. So likewise we see, in the building of the
house, the chief master-builder is only for the plat-
form, the other builders afterward are sufficient. In-
deed, the fruit of the apostles' ministry remaineth still
unto the church.

Doct. 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
so much as in an household.

It followeth how the apostle proves himself to be a

true apostle, and not a false, as there were many then
which, under the name of apostles, did sow the tares
of error and sedition.

By the uill of God, viz., not by the secret will, by
the which are wicked and unlawful apostles, magi'
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 the disciples afterward.

Doct. 3. Learning, piety, and a lawful ordination
make a complete minister, one pleasing unto God,
2 Tim. hi. 2, 3.

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, b}7 his learning, ' able to teach,' and confute;
secondly, by his good manners, as a necessary 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 joineth Timothy with him, we
observe, first, his humility, that would join his
scholar with himself in the honour, which had no part
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.

Doct. 4. He teacheth that though others be far
underneath us, as Timothy was to Paul ; yet for the
furtherance of the truth, we 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 they called him
Mercurv, Acts xiv. 12.

SEEMON II.

To them which are at Colosse, saints and faithful brethren in Christ : Grace be with you, and peace, from God our
Father, and from the Lord Jesus Christ. We (jive thanks to God, even the Father of our L<>nl Jesus < lenst,
always fraying for yon, since u-# heard of your faith in ( 'hrist Jesus, and of your lure towards all saints ;
for the hope sake which is laid up for you in heaven, whereof ye hare heard before by the word of truth, which
is the gospel. — Col. I. 2—6.

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.
413

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. I.

apostle, in this stately building of his, hath, first, a pre-
face set before to draw attention, which he doth first
from the authority of the epistle, which we have heard
drawn from his own person. Secondly, in the person
of Timothy.

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 affection 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 teacheth ; and in this the
apostle laboureth in all his epistles. And by how
much the more he 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 [unj reasonable 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
1 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 saints for two causes :
one without themselves, in Christ ; the other wrought
within them by the Spirit of Christ, by the Spirit of
8anctification.

Doct. 2. All that have the fear of God are saints,
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 saith. Again,
they are righteous, in that being justified they are also
sanctified, and have a beginning, and a care, and en-
deavour to walk holily, uprightly, and sincerely, for in
some measure there is knowledge ; especially, 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.

I se 1. This serveth to confute the man of Home's

blasphemy, which will have none to be saints but those
that he canoniseth.

Use 2. Again, this serveth to reprove us, which are
so far from this, that we will not abide to make pro-
fession of holiness. For if it be told many of their
wretchedness, they will say they are no saints, and so
they may say indeed, their lives testify it. He that
hath not the Spirit of Christ is none of Christ's,.
Rom. vi.

Use 3. Thirdly, This ought to serve as a bridle to
withdraw us from sin and unholiness, that when any
filthiness cometh into our hearts, to wrong our pro-
fession, &c, we should examine ourselves, doth this
become me, 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 ? &c. 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 ?
Ought not we much 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 ? &c. And
seeing we can rebuke him, why can we not much more
rebuke ourselves of our sins, which are far more de-
testable and unseemly for the children of God ?

Title 2. Faithful, i.e. religious, which have re-
ceived the truth of God, and submit their souls unto
it ; and this the apostle exhorteth Timothy 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
effects of a new creature. Now to be as a good tree
is to be truly religious, for those gorgeous works, as
building colleges, &c, 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 be a

414

Ver. 2-6.

SERMON IL

saint, he is holy ; it" holy, he is religious ; if he love
not holiness, he 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
tbe 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, He wisheth peace, viz., all things neces-
sary for this life, prosperity, health, &c, 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, &c, 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 no
peace, our love of parents and of men, hatred of God.
And better were it that we had none 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 Kings 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 them.
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 them, and praise to be rendered unto him
for enjoying them.

Quest. How can this be ? did he not preach, eat,
and drink, and applv his occupation '?
415

Ans. Here the apostle meaneth, that he kept a
constant course of prayer for them. And to the
Thessalonians he saith, 1 Thes. v. 16, ' Pray with-
out ceasing,' whereas a man is bound to do his busi-
ness in 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 he meaneth that daily,
so_often as they pray, they 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 we must not think ourselves
discharged of private prayer for public. Which sheweth
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 pray 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 by ourselves we may
have recourse to God.

We give 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 especially bound to this duty of thanksgiving,
as being the duty of the angels, and that which after
this life we shall only perform in heaven, yet though,
both privately and publicly, we will peradven'ure 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 difference which
here 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
already '? 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 alreadv, Gal. vi. 10 ; for as God

CARTWEIGHT ON THE COLOSSIANS.

[Chap. I.

shews more tokens of his love to a man, 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
suffer for the gospel's sake.

SERMON III.
Since ire heard of your faith in Christ Jeans, and of your love towards all saints. — Col. I. 4.

WE have heard the last day of the prayer and of the
thanksgiving given by the apostle unto God
for the Colossians. Now followeth to speak of the
causes of the thanksgiving, — the matter was for their
faith towards Christ, and love towai"ds all saints :
these are the causes of the thanksgiving and prayers
the apostle made daily and ordinarily for the saints at
Colosse.

Dact. These things we are 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, viz.,
all temporal benefits, and having prayed 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
faith and love, not of other (though he wras not un-
mindful of them), is to teach us what gifts we are
i specially to pray for, and desire of God, and to give
thanks for, being received. Where he meeteth with
the corruption of men, that will pray and desire worldly
tilings, and will labour 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
hiin, which are of most singular price. As if a man
should be careful for the hangings of a house, and have
no 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 every bless-
ing they had received.

Particularly he first bindeth and limiteth faith to
the object, which is Christ, by whom by our 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 believe 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. 16, 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 fire, Heb.
xii. 29. Now, by Christ we come near to God boldly
and lay hold on him.

Doct. Further, here he sets forth that we are not to
believe in any but Christ, not in any angel or saint,
as the Virgin Mary, as the Church of Rome and the
papists wretchedly expound the articles of our faith.
For faith only layeth 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 true worship, it ought
only to lay hold on God in Christ.

Love to the saints. Here we see to whom love pro-
perly belongs, namely, to the saints who are (as we
have heard) justified by Christ and have his right-
eousness imputed unto them, and have the beginning
of holiness in them, which is the true fear of God.

The apostle doth not here shut out all men, even
those that are aliens from the house of God, for the
Jews, Turks, &c, are our neighbours, and of our flesh,
as the apostle saith, and therefore to be prayed 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 the rich, whom St James 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.]

SERMON IV.

sit at our footstool ; if one rich, he is exalted, James
ii. 3, 4 ; whereas true love doth embrace even all that
do profess the truth. Here St James discovereth the
hypocrisy of men in their excuses. Why (will they
say) are not we to love our neighbours ? and the rich
men are our neighbours. True, he is your neighbour;
but if }Tou love him, why do you not love him also
that is poor, which is more near, peradventure, if he
be a professor ? And again, if your love be to the
rich because of the commandment of God, then ye
will love the poor as well as the rich. As if for the
love of God ye abstain from adultery, 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 drunkenness, &c, will say, I am
no thief, no murderer, &c, and so will justify himself.
But if he have no conscience of that sin, he is guilty
of all other, James ii. 10. Indeed, a man by infirmity
may fail, and be inclining to one sin more than to
another, but if he have no strife against it nor hatred
of it, it is a sure token that he is guilty of all other
sins, and hath no true hatred of any. He confirmeth
their faith and love by the true end, that there being
a true end of them, then their faith and love are true,
ver. 5. The end is, ye look for reward in heaven,
without which it were impossible your faith should
stand, and your love should be supported ; for there
are so many assaults befalling unto us in this present
life, which would overthrow our faith and quench our
love, unless it were supported by the hope of ever-
lasting life. Therefore, in the epistle to the Hebrews
it is compared to an anchor, Heb. vi. 19 ; yet there
i8 a difference, for as men cast their anchor into the

sea to be fastened in the earth, so this is fastened in
heaven, that no storm of temptation or trouble shall
be able to break it off.

Quest. Whether is it lawful for a man, in looking to
the reward, to use it as a spur to do good things,
where the papists charge us wrongfully, that we hold
that it is not lawful to do good works, in regard of
everlasting life, nor to avoid sin, in regard of the
judgment of hell ?

Ans. We profess and hold, that if there be nothing
else but everlasting life that we do good for, there is
no faith, nor love ; if only I avoid sin for the terror
and fear of hell, no piety and godliness. But the
principal regard of our doing good, is to glorify God ;
and therefore ou»' Saviour saitli. Mat. v. 1G, ' Let
your light so shine before men, that seeing your good
works, they may glorify God, your heavenly Father.'
And we are principally also to have regard to avoid
evil for the glory of God, but yet that doth not exclude
the regard of our salvation. Our reward, which our
hope looketh unto, is laid up, as a treasure very safe,
and this is laid up in heaven with God.

Duct. And therefore teacheth us that the faith of
God's children is without doubting, contrary to the
papists, who will have doubting ; therefore the apostle
saith, blessed be our Lord Jesus Christ, by whom we
have given unto us an inheritance, which is reserved
for us. Comparing the spiritual Canaan to the land of
promise. And this is, saith he, an inheritance which
cannot be polluted by wicked men, and which cannot
be taken away, as that was, nor made barren, as thnt
is now, by the sins of the Jews, which was once
flowing with milk and honey, contrary to the wretched
cavils of certain atheists, who, because it is now barren,
will go about to falsify Moses. And, saith he, it is
laid up for you in safety, and ye are kept and laid up
for it, and preserved, that neither it shalLbe taken
from you, nor you can be lost, or kept from* it.

SERMON IV.

For the hope's sake which is laid up for ynu in heaven, vjJiereqf ye have heard before by the word qftuth, which is

the gospel. — Col. I. 5.

THE apostle, as we have heard, doth give God thanks
for two things ; first, faith towards God, and
love towards all saints. In the first place ye have
heard confirmed unto us the truth, both of their faith
and their love. One mark of the truth thereof we
have heard to be their hope, which did uphold them
in their faith and in their love. Now it is farther
described to be true faith and true love, here it being
set forth by another argument, namely, that they have
heard it in the word of truth ; so that it is true faith
and love, if it come by the hearing of the word of
truth, which is the gospel.
417

Doct. So that the word is an instrument, and is Bet
as a cause of true faith, and true love, and true hope ;
for this is not as the proverb goeth amongst men,
words are as wind, which indeed is true in men's
words; but this word, which the apostle here speaketh
of, is another thing, more effectual, viz.. that whereby
God giveth faith, love, and hope unto his children.
According as it is in the prophet, the Lord saith, I
will not always be angry, I will not always chide ; for
then the souls and bodies of men would be consumed ;
but, saith the Lord, though I have chastised^them,
yet I will heal them, I will comfort them, andjhe

CARTWiUGHT ON THE COLOSSI ANS.

[Chap. I.

medicine I will use shall be the fruit and reverence of
the lips. And this shall bring peace, that is, such
peace that none can take from them ; this is the word
of God, and this indeed we may trust unto, and lean
upon. Men may speak that which they will not or
cannot perform ; but saith Solomon to the Loi'd,
1 Kings viii. 15, ' That which thy mouth hath spoken,
thine arm will perform.' The arm and mouth of
God are of one measure, whereas men have wide
mouths to speak much, but short arms to bring to pass
that they speak ; but God he is as good as his word,
nav, oftentimes he is better than his word, for he oft
performeth andbringeth to pass that he never promised.
As to the children of Israel, he promised them only
the land of Canaan, but he gave them, besides the
whole land of Canaan, two other kingdoms which he
never promised ; and to Zacharias, for his unbelief
he was stricken dumb, he promised to give him his
speech at the birth of the child, but besides he gave
him also the gift of prophecy, Luke i.

The word of God hath another title here annexed,
' the word of truth,' for all the promises of God are
in Christ yea and amen, as Paul saith; it is undoubt-
edly true, and therefore in that regard it is a word of
truth. And again it is the word of truth, as it is in
Ps. xii. 6, because it is tried and purged seven times ;
that is very often, for as silver and gold, when it is
often tried in the fire, at length will be so pure that
there will be no dross found in it, even so is the wrord
of God, and therefore we may well believe it ; because
for all the often trial of it, yet still it stands sure.
Metals with often trials will diminish ; God's word is
not so ; and therefore our Saviour Christ, in his prayer
that he made for his apostles, John xvii., and conse-
quently for the church of God, saith, ' Sanctify them
by the truth,' and in the next verse, saith he, ' Thy
word is truth.' Again, by the word of God, we are
bound to believe other truths ; we are not bound unto
this, to believe there was an Aristotle, and Plato, &c.
Further, it is called the word of truth, because it is
the touchstone of all truth, according to which all is
to be tried in the church of God, and the church itself
to be governed by it ; which confutes the papists,
which makes the word of God to be controlled by the
word of the church ; and if the church should say
that the epistles of James, or of any of the apostles,
were not the word, then it were no word. Which is a
vile blasphemy, for what disorder were it that the
word of the wife should prevail against the word of her
spouse and husband, in his own house especially ?

Again, the word is called the gospel; the gospel is
an accomplishment of all the promises of God in
Christ at his coming, which began at Saint John
Baptist; for howsoever the prophets and David, &c,
have notably and plainly spoken of Christ, yet that
was not the gospel, they speaking of things to come,
the gospel of that which is present. To teach us to
consider what thankfulness we are bound to render to

God, for that mercy and light that he hath vouch-
safed us by the gospel, viz., that which Abraham and
the fathers and kings have desired to see and could
not.

The gospel is a good news, and therefore this com-
mendeth it unto us, as to be so much the more desired
of us. And who is it that naturally is not desirous
to hear good news, and will very much inquire of it,
if not too much ; as that it may be well said of us,
which the apostle saith of the Athenians, ' Speak
again '? Acts xvii. But, alas ! how backward are we
to inquire of this news of the gospel ! We inquire
of news out of England, France, Spain, and other
places, but how much more ought we to be desirous
and inquisitive of the news of our own country indeed,
which the gospel bringeth ; for we are but strangers
here in this life, and our own country is in heaven.

Again, we will be very desirous to hear other news,
which yet may be uncertain, but this news of the
gospel is most true and certain. Further, if good
news come to us, which is confirmed to us from all
quarters, we rejoice in it, and are the more desirous
of it ; and if they should say that this news is not con-
firmed unto us, even by God himself, and by Christ,
they should lie, and therefore this news is to be pre-
ferred before all news. The apostle proceeds further
to prove it to be truth, because the gospel is come to
them, and is preached through all the world.

Obj. But the papists object unto us thus: the gospel
is not the truth, because it is but of late, for, say they,
where was it before Luther and John Huss's time ?
but the gospel, say they, must be through all the
world.

Am. We must not always measure the church by
the universality of it, as they affirm, for let us consider
in the days before Christ, and especially in Abraham's
time, when the church was shut up in his household
and family, and all the world was heathenish ; after
it proceeded and the church was contained in a king-
dom, one kingdom only had the knowledge of the
truth, and none might preach the law in any place of
the world besides. And howsoever Jonah preached,
yet he preached judgment, not the gospel ; they could
not be saved by it. But after the ten tribes fell away,
and the tribe of Judah and Benjamin remained, and
the Jews themselves failed, as in the time of Elias,
and though there were seven thousand, yet in the
view of men, even of Elias himself, they could not be
seen.

Obj. But they will object further, that before Christ
the church was concluded in one place, but after
Christ it was to be dispersed over all the world.

Arts. But nevertheless it is not to be understood
that all times of the gospel, and continually, it should
be over the world, but our Saviour Christ saith that
the end should not be yet, viz., of Jerusalem, before
the gospel was to be preached over all the world,
which began at Jerusalem, as the prophet testifieth,

418

Ver. 9-11.]

.SERMON V.

Isa. ii. And therefore it was necessary that the word
should go throughout the world indeed, but not gene-
rally at all times. But if they will have that to be
the truth and the gospel which was preached in the
whole world, then theirs is not the gospel, which was
never in India, nor in Turkey, nor in any of the Greek
churches ; for the patriarch of Constantinople never
embraced their religion ; and therefore then gospel is
not the true gospel. Our gospel is that which was
spoken by the prophets, and hath been through the
world ; it is that which was taught and preached by
the apostles, &c, and therefore ours is the true gospel.
Another argument of the truth of the gospel he
proveth by the fruits, for the gospel will shew itself
by the fruits.

Obj. And they will object hereby that we have not
the gospel, for where, say they, is your fruits ? In the
time of the popish religion, there was more alms, and
not so much wickedness, as among the protestants.

Am. Would to God they could not too rightly
object that to us ! But yet they cannot hereby prove
our gospel to be none, or not the true gospel. For in
the time of popery they lived in ignorance, in palpable
and Egyptiacal darkness, wherein small sins could not
be seen to be sins. Great sins, as blasphemy,
infidelity, &c, were no sins; for there was no liberty
in reading of the word. Now the light of the gospel
discovereth sins that are committed under it, which
in times of ignorance were not thought nor known to
be sins. Again, we wish it might be found more truly,
that if the sin in time of the gospel be punished under
the gospel, then the gospel is quit and free from that
accusation. Now by the gospel, the gospel appointeth
the sins committed under it to be punished, and so
much the more sharply, as because in the light they
have been committed. And therefore those that have
the charge in the commonwealth, and the ministers,
are more earnestly to perform that duty more carefully,
for the credit of the gospel. The ministers ought to
inveigh the more vehemently against sin, and to reprove
it out of the word of God, and the magistrates to see

it more severely punished. Thirdly, our gospel is
proved indeed to be the gospel, because that in the
gospel sins more break out than without the gospel,
which is strange. But the apostle proveth it, for the
preaching of the law, which goeth before the preach-
ing of the gospel, presseth, saith he, the wicked, Rom.
ii. And in the wicked it hath this effect, that it
maketh them worse ; for those that are truly called
are but a few, and a little flock, and therefore the
word must have an effect of condemnation in the
greater sort. Fourthly, but the truth and fruit of the
gospel doth appear in those that are truly called, for
in them it bringeth forth holiness of life and good
works. And therefore we be to them, that seeing any
sins under the gospel lay it upon the gospel, whereas
it is the corruption of men which is the cause of
offences and transgression, and not the gospel. And
therefore it sheweth their corruption which pass by
those good men, and instruments of God's glory, the
most religious and holy men, and will not behold the
good things that are in the church. But the apostle
proceeds further to confirm them more particularly,
that whereas they might have doubted whether it was
the same, that was preached to Macedonia and other
churches, he answers, it is the very same with theirs,
which was preached by Epaphras then- minister.
And so we may say of our faithful ministers, which
have truly instructed us before, that our doctrine now
is the same which was preached by them to us here-
tofore.

And Epaphras he describeth to be their ' dear
fellow- servant, and a faithful minister of Christ,'
By that he giveth commendation unto him, thereby
to maintain the honour and reputation of the minister
to his people, that so they might be the better per-
suaded of his love.

Doct. This ought every good minister to do, to lal
by all means to maintain the honour and reput;
of other the true ministers of God, amongst their
people and charges, that so their doctrine may be the
better received of the people.

SERMON V.

For this cause we also, since the day ice heard of it, cease not to pray for you, and to desire that ye might be
fulfilled with knowledge of his will in all wisdom and spiritual understanding ; that ye might walk worthy of
the Lord, and please him in all thinys, being fruitful in all good works, and increasing in the knowledge of
God; strengthened with all might, through his ylorious power, unto all patience and long-suffering with joy-
fulness. — Col. 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 God had appointed them.
419

The sum of these three verses 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. "Wherein these two

E e

CARTWRIGH.T ON THE COLOSSTANS.

[Chap. I.

things are to be considered : first, the cause why the
apostle prayeth ; secondly, the prayer itself laid down
in the rest of the text. 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.

Doct. Whence we learn, that those that are called
to the knowledge of the truth, and are endued with
excellent gifts of faith, hope, and love, &c, are they
for whom we ought most especially to pray, and as
they arc lift up higher by the Lord to heaven (as it
were) to be as stars to the rest of the world, by so
much the more are we to pray for them, that they
may stand in the truth, and be daily increased in the
gifts of God. And this is a common thing, often
observed and mentioned in the Scripture, that those
whom God hath advanced with graces he will be
further gracious to them, and, therefore, we are more
to regard them in 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 xix. 24, 26.
And St James saith, Godgiveth ' 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 ? But the Lord doth not so,
but to whom he hath given much, he will yet give
more. And therefore the Lord in 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 feareth 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.

The reasons why they that have received graces
from God are more specially to be prayed for, and
that those that are entered into the lists of Christi-
anity are principally to be recommended unto God,
are divers, and worthy to be considered. The first is
in regard of themselves, for though they have received
yet they still want, and therefore they are not so much
to regard that they have, but also to regard that they
want ; for unless a man do look to his wants and cor-
ruption, though he have but one little grace, he will
be lifted up against God and against men, and there-
fore to be prayed for. As we see in popery, that how-
soever they have no gifts but natural and common,
yet are they puffed up in the pride of their hearts, in
this regard, that they boast they can merit at God's

hands. And therefore we are to consider that in
those that have the greatest gifts, there are great
wants and causes of humiliation, for which cause they
have need to be prayed for.

Another reason is in regard of other men, lest they
be lifted up above others, which is done, in that by
seeing our own weaknesses and infirmities, we may be
kept from not being lift up against others, and in
regard of their infirmities to contemn them. And
therefore the apostle saith, if any man be fallen by
occasion into any fault, ye which are spiritual restore
such an one with the spirit of meekness, considering
thyself, lest thou also be tempted, Gal. vi. 1. And
therefore it is necessary to see our sins, that we may
be the more able to bear with the wickedness of others.

Thirdly, In regard of the enemy, for those that are
entered into Christianity, and are endowed with the
graces of God, and are entered into the gospel and
profession of God and godliness, the devil is most
busy to prevent the same, and to sow tares by and by
after good seed is sown, Mat. 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 Chris-
tian), we see the devil 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,
Rev. 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.

Fourthly, A principal reason why we are to pray for
them is, because a Christian, by reason of his profes-
sion, as it were, carrieth in his forehead that name of
God, and therefore the falls of him, more than of any
other, do tend to the dishonour of God, and are turned
against God himself. Indeed, it is a shame that the
fall of the 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 ungracious child or servant. But men do not
so to God, for if any of his children fall, they lay it
straight and impute it unto God himself. And there-
fore we ought the more to pray for them that are
exalted by the Lord, that by their falls the gospel of
God may not be dishonoured. And as they are placed
in higher place, and are endued with greater gifts, so
the more earnestly we ought to pray for them. 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
pray for the people's increase and growing forward,

420

Ver. 9, 10.]

SERMON VE

much more ought the people to pray for themselves,
for the going forward in grace, that the good word
begun in them should increase, and proceed till it
be ripe.

Thus much of the cause ; the prayer followeth, for all
things necessary for a Christian.

Doct. 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 from 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 none
should pray for that 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
thing in us by nature, 1 Cor. iv. 7, but by the gift of
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, who will make ourselves to have free
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 grace of God in us, in praying, in dili-
gent hearing the word, and using and frequenting the

exercises of religion, which is the most dangerous
thing of all. He desires, first, that they may be filled
with all knowledge. This is the first thing in 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 signi-
fieth 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 enough to know of the things
and means to do them, but of the circumstances, when,
where, and before whom to do them : as to know to
what person he is to speak, and when, &c. As for
example, Abigail, when she saw her husband was
drunken, 1 Sam. xxv. 37, she would not reprove him
in his drunkenness, but doth it afterward, where we
see the time is to be rightly judged of.
* Qn. ' doing of them ?' — Ed.

SEEMON VI.

For this cause u

this cause we also,, since the day we heard of it, cease not to pray for you, and to desire that ye might be ful-
filled with knowledge of his will in all wisdom and spiritual understanding ; that ye might walk worth
the Lord, and please him in all things, being fruitful in all good works, and increasing in the knowledge of God.
—Col. I. 9, 10.

IT hath been said that of this place there arc two
parts : one the cause of the prayer and supplica-
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 we have spoken of this
notable prayer, the like whereof, in so few words, is
scarce to be found in the Scripture.

Having understood what is the first point of Chris-
tianity, to have knowledge, and to be filled with 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,
we 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 ourselves, 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 us. And
we must discern between good and good also, which
is more good, which less ; and in evil to see the least
evil that can be, which every Christian ought to do.
Indeed, the world usually doth not discern of evil
things, &c, but God's children do ; for they look into

CARTWMGHT ON THE COLOSSIANS.

[Char I.

the sin 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 sour, 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 Christianity,
ami a far greater ; 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 in Chris-
tianity as he practiseth. If ye be learned any whit in the
school of 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 you
practise nothing, they say jrou 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 are
taught. So that we are in Christianity to know how
we may practise. Indeed, in some knowledge, as of
the arts, &c, knowledge 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.' What 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 calling whereunto he is called ;' and he
exhorts the Philippians to walk worthy of the gospel,
Philip, i. 27. So that this is set down in three sorts :
to ' walk worthy of our calling,' 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 by 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 his
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 basely in
sin ? For sin 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
declareth, that he that maketh light of the gospel
rhaketh light of God himself, and walkcth unworthy 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 their
own eyes. And therefore 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 all
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 with
pleasing God we are to please all men, Rom. xv., yet
if we cannot please men, but displease God, we are
not to care for men's displeasure in regard of God's ;
for St Paul saith, 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. lxi. 3, called oaks of
righteousness, in that they are strong, and stand against
all temptations and tempests, and like oaks in steadi-
ness of profession. So also in regard of the excellent
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 fire, Ezek. xv. 2 ; so Christians which profess God
and the gospel, if they bring forth no fruit and please
not God, they are the worst of all men, worse than the
Jews, Turks, and heathen, let them brag what they
will of the word, and sacraments, &c. And they must
bring forth much fruit, viz., in every good work, and
therefore it is s^iid the Fa'her doth trim that vine, to

422

Ver. 12-U.]

SERMON VII.

i o

make it bring forth more fruit, John xv. 2. It was
required 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
David, and he that is as David shall be as an angel of
God, Zech. xii. 8. We know how valiant and cour-
ageous David was, so shall the weakest in the gospel.

To increase in knowledge is another point of walk-
ing worthy of God ; as to be endowed with the graces
of God, so to increase (both the ministers and others)
in the knowledge of God, that is, in the knowledge of
the will of God, and to be quick-sighted in the same.
In the beginning of the book of Proverbs there is a
saying, which may be referred to all the Scripture,
Prov. i. 4, that the Proverbs of Solomon are such
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. K they be full, then they need not to increase.

Ans. Their fulness is not a perfect fulness, for we
know in part, &c. For as there is a great difference
between the understanding of a child, and of one of
riper years, 1 Cor. xiii., so we are not always to be
children in Christianity.

There is (as we have heard) required of us kn
ledge and practice. Lastly, there is besides thi
constancy to continue in the good thing we know and
practise ; and yet no strength is of ourselves. The
apostle tells us where we must have strength: in the
power of God, in his glorious power, for we have sore
enemies ; for, first, we have a corruption within us,
which is compared to an excessive lump of flesh and
fat hanging on us, which we cannot cast off at our plea-
sure, Heb. xii. 1, which we might do, if it were tied
only at our back, or girdle, and therefore we must
have strength to carry it and to wield it.

The world is ready by temptation, by illusions,
examples, and discouragements, to hinder us. And
the devil being a strong enemy, laboureth to circum-
vent us, and therefore we had need to have this glorious
strength from God, which we cannot have of ourselves.

And having entered a good course, it becometh us
to go forward. For better not to begin, than bavins
entered not to proceed.

Lastly we must have long patience, ver. 11. to bear
the things which come hard unto us, whether they be
grievous or of long continuance, as the word signifieth;
and that with joy and comfortableness, as the apostles,
when they had been whipped and scourged, rejoiced
greatly that they were accounted worthy to suffer for
Christ's sake, Acts v. 41.

SEEMON VII.

Giving thanks unto the Father, which hath made us meet to he partakers of the inheritance of the saints in light:
who hath delirered its from the power of darkness, and hath translated ?<s into the. kingdom of his dear Son :
in whom we hare redemption through his blood, that is, the forgiveness of sins. — Col. I. 12-14.

UNTO the prayer that the apostle made for the
Colossians, he doth now add the thanksgiving,
which ought not to be separated ; whereby he setteth
forth the salvation which is offered us in Christ. As
if the apostle should thus speak ; —

And as we give not over praying for you, so do we not
«ease to give thanks to God the Father, because it is he
which by his Holy Spirit hath made us fit to have a part
in the inheritance of saints, whom, whether we consider
as they are in the world, by reason of their perfect bless-
edness, may well be said, that they are in light, ver. 12.

This part of our inheritance standeth first, in that God
hath with a merciful hand pulled us out both of the pre-
sent darkness of ignorance and disobedience, and from
that which is to come, even the fearful punishment of
them both. And, secondly, it standeth in that the same
God hath translated us into the kingdom of his most
dear Son, which being here begun in this life, shall be
accomplished in the life to come. In which his dear
Son we have a full redemption, whereof one part is
our justification, which we have already received, wait-
ing for that which remaineth, even the redemption of
our bodies, ver. 13.
423

All which redemption is purchased unto us in the
obedience of the Son ; which obedience was most
specially and most signally declared in the shedding of
his blood, ver. 14.

Here are two things to be considered, the actors of
salvation coming from God simply considered in the
three persons, ver. 12, 13, and from Christ, God
and man, ver. 14.

So that the scope and drift of the apostle is to set
forth unto us the salvation prepared for us, set forth
in two sorts : one is proceeding from God the Father
by his Spirit, the principal working cause,

And by Christ Jesus the material or meritorious
cause of our salvation. For the first, what God the
Father by his Spirit hath done for us, it appeareth in
that he, viz., that God the Father, hath fitted us for
a portion among the saints in light.

So that salvation is a portion among God's saints,
which portion is in light ; where we see that the state
of God's children is compared to a part or portion,
and that by lot, viz., an inheritance, as it was by lot.
It is so said, because that in the old law the people of
God used to divide their inheritances by lot, as in the

CARTWRIGHT ON THE COLOSSIANS.

[Chap. I

dividing of the land of Canaan ; which Joshua and
the priests, and the chief elders, did cast lots for the
inheritance of the tribes.

Voct. 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.

Duct. 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,rfor 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 yet 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, yet 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. Pulling us 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 usually 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 affection 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
clulness and heaviness in herself, that kshe 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 us 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 God, 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. 12-14. J

SERMON VIII.

Here is set forth in whom, hy whom, and in what
price, we have our redemption. For many men will
confess that they are saved by Christ, but when it
comes to the means, there they fail ; for the enemies
of the truth will say that they are saved by Christ,
but yet they are also saved by their merit and free
will ; and they will say that the good works they have,
they have of God, and yet they have no good works
at all, because they 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.

Obj. How shall our Saviour Christ be the salvation
of all men, seeing he was not man at all times, for
how can his blood deliver a man, when it was not
shed?

Ans. 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 reacheth to all the times be-
fore. It is not only belonging to them that come
after, but to Adam and the fathers, and therefore it is
said that the death of our Saviour Christ reacheth to
the former sins, Horn. hi.

(Jnest. 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 ?

Ans. The apostle answers, 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 sufferings, be able to save those that
are to be saved ?

Quest. 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 ?

Ans. He was not man only, but also God, and
therefore was able, at onco, to satisfy for all the pun-
ishment due for evermore to his children and servants,
for his infinite Godhead did sustain his manhood in
suffering, especially on the cross and the night before.
Therefore it is said, ' by the eternal Spirit he offered
up the sacrifice for us,' Heb. v., suffering that, and
* Qu. ' one ' ?— Ed.

bearing that, which men and women should have suf-
fered for ever in themselves.

Obj. But our adversaries of the Church of Rome
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.

Sol. 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 he is ' the Lamb
of God that taketh away our sins,' John i. 3G ; not that
did, but that doth take away ; as those that were, so
also those that are.

Again, for tn.-.t they say Christ taketh away the
sins only, and not the punishment, they 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 !

Obj. 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 wrere forgiven.

Ans. 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 Hebrew?,
chap, xii., compareth all the afflictions that God layeth
on his servants to the corrections which a father
layeth 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 burn
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.

SERMON VIII.

Who is the image of the invisible God, the first-born of evenj creature: for by him were all things created which
are in heaven, and which are in earth, things visible and invisible, whether they be thrones, or dominions,
or principalities, or piowers ; all tilings were 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

CARTWRIGHT ON THE COLOSSIANS.

[Chap.

all fulness dwell: 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. 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
foiloweth. As touching his person, standing of both
natures, he is the most lively 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,
<>r 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
theh* continuance, and are upholden by him, ver. 17.

And as touching his office, which he executeth in
respect of both natures, he is the head of the church,
which is his body ; and he is the first-fruits 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 pleasure of God that
the grace of the Spirit 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 Christ, 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 rule 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 Saviour Christ we see the Godhead.
Those that were alive wThen 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 light
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
thoa been with me so long, and hast not seen the
Father ? ' otherwise 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 is
understood of us, and is the image of the Father, as
his Godhead and manhood are both joined together.

Quest. What great 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 wretched 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 wife ; 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

VER, 15-20.]

SERMON VIII.

which is the thing itself, as the word is used in other
places, 1 Cor. xv. ; as we are 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 imago
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 are saved. Again, an infinite justice revealed to
us in our Saviour Christ, who hath borne in his own
person for us the infinite wrath of God, and hath
made satisfaction for us in his own blood. And in
that one action of his suffering 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 adultery having transgressed 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 blind 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.

1 >ort. Now in that Christ 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
us 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 interpreted, 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 unto 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 th
were made were made by him.

Visible and invisible. He useth this upon occasion
of an error in the Colossians, that they worshipped
angels, departing from the truth, 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 are we to seek for order, which
are so corrupt and confused. And if inferior angels,
in regard of order, obey those over them, much more
should we be obedient to those over as. And if
wicked spirits, to the accomplishing 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 the good angels, much
more for our defence. And the devils, though they
are very 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.

42<

L'AUTWRIGHT ON THE COLOSS1ANS.

[Chap. 1.

SERMON IX.

For by him were <dl things created which are in heaven, and which are in earth, things visible and invisible,
whether they be thrones, or dominions, or principalities, or powers, all things were 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 hint should all fulness dwell: 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^kave heard in these and
them that went before, the description of our
Saviour Christ, of his excellent 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 apart.

The last point spoken of out of the beginning of
this part we are to consider further of, viz., touching
the angels, called 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 delivered
upon this question, whether the blessed angels have
more strength than the devils.

Ans. Notwithstanding the devils have great power
and strength, and do great 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 spirits. For further proof of this, read
Rev. xx. 2. One angel (not said to be an archangel,
or principal angel, but a meaner angel) is said to take
the dragon, the principal devil (by the neck, as it
were), and bind him. For whenas the devil, at the
increase of the church, about thirty years after the
ascension of our Saviour Christ, began to rage mightily
against the church 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 proceedeth to set forth the excellency of our
Saviour Christ, in that he saith, ver. 16, ' By him
were made all things ;' where is noted the excellency
of his personage, that he must needs be indeed a
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- arrogation .

But is there any man 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 life of body and motion, yet toward the
kingdom of our Saviour Christ we cannot move a
foot till the Lord bring us.

He hath the pre-eminence, ver. 17, and all things
are made for him.

Doct. Where we see that our Saviour Christ is
the 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 ? Rom. ix. 20. For did
not he make 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 wretches 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 form.

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 ourselves, for
our own pleasure and delight, to use as we list, much
less for others, but only for the Lord, and for his
service.

Use. This, therefore, condemneth them which use
their wits, honour, &c, for to serve themselves, and
use the blessings of God for their own lusts ; but if
we will not serve God with them, he will make us to

428

Ver 16-20.]

SERMON IX.

1<>

serve him in our destruction. On the other side, if
we honour him with them, he will serve and honour
us, as it is in tho gospel, that ' the faithful servant
the master will cause to sit down,' &c, Luke xix.

By him all things stand, ver. 17. As he created
all things, so he keepeth and preserveth all things,
Heb. i. The heavens are kept, the eartb 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 we 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 we are created, and
preserved by him, it is matter sufficient to encourage
us to be ready to glorify God, then much more ought
our hands to be strengthened to glorify God, we being
also re-created and born again, and therefore to em-
ploy our knowledge, wisdom, strength, and all in
God's service, and that by so much the more as we
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 we will come unto when we have understood
the reason why our 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 ruler 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., 'He hath the power of all 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 the church. 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, he 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 tbat whatsoever good
the church hath, cometh from Christ.

For this cause he is called the root, not the sprig
of David, because, whatsoever good thing David had
he received from Christ. And hence it is that he is
called in John a vine, John xv. 1, in whom all the
branches meet, and of whom they receive life, so tbat
if they be cut off 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, where it is said to be ' his body, even the ful-
ness of him that filleth all in all things ; ' where 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.

Doct. Here, then, we learn that, as we draw
life, and all our life, from him alone, so we 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, yet 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 ho
was such a worthy man, be more esteemed than h>'
ought, doth never set forth any excellent thing hi
Peter, but setteth forth also withal very notable and
great 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 Saviour
commended, he presently is brought in to dissuade
our Saviour from suffering, which was as much as
from the work of redemption, for which cause our
Saviour rebukes him sharply, 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-
fidelity, Mat. xiv. 28, 31 ; 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 by Paul for a point of hypocrisy,
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

CAXTWItlGHT ON THE (JOLOSSIANS.

[Chap. I.

deputy ; what needetb Christ to have a deputy, being
present himself? Mat. xxviii. 20. Therefore, John
xiv. 16, I leave my Spirit ; and, therefore, if he have
any deputy, it is his own Spirit.

The beginning 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
resurrection of all men. But as he is the mediator
and head of the church, be is the cause of the resur-
rection of bis church ; for if the bead 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 fulness
divelleth. 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
seemeth 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 bis Father only, but to himself, and to the
Holy Ghost also.

Another point not observed before; in that he saith,
by 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 offered ' 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 our 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 sufferings 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 partakers 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 you which icere in times past strangers and enemies, because your minds were set in evil works, hath he now
also reconciled, in thebodif of his flesh throuqh death, to make you holy and unblameable, and without fault in
his sight.— Col. I. 21, 22.

rpHE apostle Saint Paul, having set forth unto us
_L the rich redemption of the world by the blood
of Christ, doth now shew bow 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 from 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 all 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 Christ
himself alone hath wrought), but for the confirmation
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 suffering,
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 b}r 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
bidden from all times and generations hitherto, and
now is made manifest, not to all, but to bis 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.]

SERxMON X.

Christ in you ; the same alone by whom we may hope
for glory, verse 27 ; the same also whom we 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 Christ, verse 28 ; whercunto I labour sore,
striving forcibly, which yet would be unfruitfully, were
it not that God worketh by his Spirit mightily, with
my ministry, verse 29.

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, the
end of this redemption, ' that they should be holy,
without spot, and unblameable !

For the application it appeareth herein, for when he
saith, ' You hath he reconciled,' he declareth the won-
derful kindness of God towards them, viz. the Colos-
sians, for though that there be a redemption wrought,
yet if the Colossians could not apply it to themselves,
nor have any hope that it belonged to them, they were
not better 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 shall see it,
arguing the greatness of the judgment.

Here, then, we are to learn to try whether we our-
selves have any part or portion in the 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 be 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 he hath part in it, what availeth
it him ? so it is in the case of our redemption,
whenas we know not that this favour belongeth 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 be truly
thankful ?

Use. This serveth to confute the papists, which say
that this is a presumptuous doctrine, to be assured of
our salvation. But we pee the apostle dealeth other-

wise to the Colossians, for he assureth 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, hut this cannot be taken away.

Now, against the wretched opinion of the papists,
we, out of Genesis xv. and xvii., are to consider that,
seeing the Lord saith (making his covenant to Abra-
ham), ' I am thy God, thou art my sen-ant,' why
should not the covenant of God make Abraham say
again, ' Thou art my God, I am thy servant ? ' H
ii. 23, ' I will say to them which were not my people,
Thou art my people; and they shall sav, Thou art
my God.'

Quest. Hov 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 anything
of certain in himself?

Ans. The apostle might know, and we 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 the gospel was there,
the apostle might know that there were some elect.

Doct. Hereby we 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 hands, 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 setteth 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, we can n
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, we cannot
discern the wonderful glory offered. Hence it was
that the papists, being filled with their merits, dirges,
i masses, &c, could not see the preciousness of Christ,
and therefore sought not to him.

CARTWRIGHT ON THE COLOSSIANS.

[Chap. I.

And we, though 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
folio we th, —

Strangers, 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 be 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 see 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 ? ,

Aiis. 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 calling 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 learn, 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 we 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 sanctification, which is the
end why we are redeemed, Luke i. 74, 75. This the
apostle setteth out by the three words.

The first word signifieth 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
sincereby. So that sanctification 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 effects 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, so1 do good works after,
from righteousness, which is as the tree that beareth
them.

; * Ilagios, holy, not earthly, of a and yr\. '

432

Ver. 23-29.]

SERMON XI.

I) ye continue rj rounded and established in the faith, mid be not moved away from lite //<//» of the gospel, whereof
ye have heard, and which hath been preached to every creature, which is under heaven ; whereof 1 Paid am a
minister : now rejoice I in my sufferings for you, and fulfil the rent of the afflictions of < hrist in my flesh, for
his body's sake, which is the church ; whereof I am a minister, according to the dispensation of God .• which
is given unto me you-ward, to fulfil the word of God; which is the mystery hid si nee the world began, and from
all ages, but now is made manifest 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 in Christ
Jesus , whereunto I also labour and strive according to his working, which worketh in me mightily. — Col. I.
23-29.

THE apostle having set forth the redemption brought
unto us by our Saviour, and having shewed that
the Colossians had a part in that redemption, he com-
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 ye continue grounded and
settled in the faith, and be not moved away from the
hope of the gospel, ye have 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 chil-
dren of God, to abide in the true faith.

Secondly, The reason and grounds whereon this ex-
hortation is laid, many 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, having professed, go
back, leave their hope and the comforts of God's chil-
dren. Lot's wife, Gen. xix. 20, 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 Egypt with joy and gladness,
yet 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
us beware, therefore, of apostasy, 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,
2Pet.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 bee^ 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. 13.

One notable degree 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, come
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 we must labour to be strong, and
use all means for the confirming of us, calling on the
name of Go! for it. For Peter had a purpose indeed
not to denj" Christ, but to stand for him ; but yet he
denied him grossly, because he did not call earnestlv
unto the Lord for strength, neither did use the means
of abstaining himself from danger before he was called,
but would needs rim into danger to the high priest's
house, and lean too much upon himself. Again, we
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 truly 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 believe should perish : Mat. xxiv., ' They
shall seduce if it were possihle, the elect,' so that it
is impossible for the elect to perish ; and those
only are elected which believe, therefore it is said,
Acts" xiii. 18, that ' those believed that were chosen
to life.' And therefore we sec 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.

CART WRIGHT ON THE COLOSSIANS.

[Chap. I.

Obj. 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.

Ans. 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 vii. 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. 21, so they that are grounded
on Christ by faith, Mat. xvi. IS, the very gates of hell
shall not prevail against them. The second similitude
is in the word settled, 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 differ-
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 life 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 greatest happiness that can be,
even in the kingdom of heaven.

Every man, saith the apostle, 1 Cor. ix. 21, 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 to 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.

SERMON XII.
// ye continue, &c. — Col. I. 23-26.

l E 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 Christians, 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,

Ver. 23-26.]

SERMON XII.

because it was preached by his ministry, and of the
other apostles, which is confirmed b}r that of the pro-
phet, Isa. ii.,* that ' the sound of them went through
all the world.'

And seeing this doctrine was preached and received
through all the world, therefore it was the true doc-
trine of God, for no doctrine but this had ever, or shall
have, this spreading. No, not the wretched doctrine
of the 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 marvellous doctrine, as being
preached by poor silly fishermen, and that without
any other sword but of the word, and of the censure
and discipline administered.

Again, this shewcth the wonderfulness 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 heai'ts of men.

It is no marvel though the doctrine of popery was so
received, because it was a doctrine of licentiousness
of living, so many feasts and holidays, 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 subduethit; 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-
7nent 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 we know it is the malice 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 valiant man, a prophet, and
a wise man, yet was much shaken and like to have
gone back, because he saw the godly so afflicted and
in misery, Ps. lxxiii. So here these, seeing the apostle,
one of the chief of the apostles, to be so grievously

435

* Qu. ' Ps. xix.' '?— Ed.

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, <fec. 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, here arise strong arguments of the papists
for then- 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 martyrs 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, Heb. ii. Christ abased him-
self that he might make himself like us in suffering,
and therefore we must be like unto him in sufferings.
So that we see what an argument they make, that,
because we must be like him in afflictions, therefore
our afflictions must merit ; nothing less ! Another
reason in that he saith, ' that which wanted in his
afflictions is supplied.' It is meant in regard of his
feeling and suffering with them, in their afflictions he
suffereth, as before in his own body, so now in the
person of his church, and therefore saith to Paul, Acta
ix., ' Saul, why persecutest thou me ?'

Obj. 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, aud the children of God, when they suffer,
suffer 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 trouble, might take example to follow
me, aud, seeing mv constaucv through God that doth
sustain me, 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 children of God suffer,
viz., for the church's sake, bv standing constantly iu

CARTWRIGHT ON THE COLOSSIAXS.

[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 truth ; and, therefore, we continuing constant
in the truth, we are 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. Where 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
vet give that honour to saints, in that they will have
their righteousness imputed unto others.

Doct. 1. This we are 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 tear Christ's cross.

Doct. 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. In the next words, he sets down
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 devilish 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 beasts, 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.

Obj. 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.

Ans. 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,' &e. 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, Mat. xi. 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.

Obj. 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?

Ans. 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, they 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

Veil 27-29.J

SERMON XII L

SERMON XIII.
To whom God, &c. — Col. I. 27-29.

TT7E have heard how the apostle commended the
T V gospel unto all men by most notable 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 the rest of the world, specially in respect
of the virtue that doth attend upon it.

Further, it followeth to shew other points why this
gospel of Christ should be amiable unto us, viz., that
as this mystery cometh from God to his saints, so it
proceedeth from his own will, in that he saitb, ' to
whom God would.' For whereas it may be asked
why God hath made this difference 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 we 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. xi.
25, 2G, ' 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 he
made one to stand under the bed, another for a better
use ; and yet vile and wretched 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 sauciness in men ; for will not a master count it a
great malapertness 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, the 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
the 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 will ; 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 !

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 h'.s
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 endure for ever,
yet we seek not after them.

Thirdly, Christ is commended to be the hope of
glory : i. el he by whom we look for glory and blessed-
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.

Doct. All that are true Christians are persuaded of
the love of God towards us in Christ, and do by hope
expect and look for the enjoying and fruition of that
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 d<
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 the comforts of the world, and
pleasures of this life, up to the knees, whether we
would desire to live and continue in them. Then be 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 ChrL-t
is ; for if we did, we would contemn all these things to
enjoy him and live with him.

In the two last verses, 28, 20, is commended the
excellency of his ministry ; for if the Colossians have
a sufficient minister, then they should continue in ; he-
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 the 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 be

CARTWIUGHT ON THE COLOSSIANS.

[Chap. I. Ver. 27-29.

considered : 1, his faithfulness ; 2, his care, diligence,
and painfulness. 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. But the ministers now-a-days have only aplough-
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
affections 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 persons, 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 clown, 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 they 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 like 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 continualhy, and therefore
he is compared to a husbtmdman, that winter and sum-
mer never ceaseth ; 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
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 have this to look
unto, and whereof they may be sure, that they bring the
sweet savour of Christ unto God, whether in the salva-
tion or in'the condemnation of them that hear them.

438

Chap. II. Ve«. 1-7.]

SKUMON XIV.

Tlio duties, then, of the minister are, first, to preach
Christ ; secondly, 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 would ye knew what great fighting I have for your sokes, and for them of Laodicea, and for as many as
have not seen my person in the flesh; that their hearts might be comforted, and they knit together in low, 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 enticing words. For though I be absent in the flesh, yet am I with you in the spirit, rejoicing
and beholding your order, and your stedfast faith in Christ. As ye hare therefore received Christ Jesus the
Lord, so walk in him; rooted and built in him, and stobUshed in the faith, as ye have been taught, abound'
ing therein with thanksgiving. — Col. II. 1—7.

WE have 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 he entereth into another doctrine ; for, having
set forth the excellency of the doctrine, he now setteth
forth the 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 he maketh 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 thought 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 you,
ver. 4. "

Where, if you ask how I, that never saw you, should
439

be thus careful of you, and should care 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. ;".

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 gos
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 exhortation that they should have care
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 knw.vn
unto them his loving affection, 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.

Of 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 which did venture this strife use
all their strength and might to get the mastery, and

CARTWRIUHT ON THE L'OLOSSIANS.

[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, Rev. 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, &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 saith, 1 John i. 4, ' This we write, that your joy
may be full.' In the Acts we read, chap ii. 46, that
those that were called, 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 came 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 wretched, 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 he, ' 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 hefore ; 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 service, 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 hungry, and to know
there is meat and bread, and }*et to have no part ? This
is rather matter of greater grief.

Another cause of comfort is love, which is compared
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 towards 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 Christ 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 1hc members of Satan, and yet that

440

Ver. 3, 4.]

SEIUION XV

out of Satan's bands he would take bis cbildren ; this
was a strange thing, and a wonderful mystery and
wisdom, to shew bis love to tbem tbe more. 2. It is
a strange and a bid tbing tbat God should give bis
Son to die ; yet it is a singular mystery, to sbew tbe
hatred of sin, and love of bis cbildren, that he abased
his Son for their sake. 3. Again, it is a strange
thing that God should suffer bis cbildren to be afflicted
in this life, and the wicked to have ease and peace,
and tbe godly to go to heaven by hell, to honour by
dishonour, &c. But it was that they might know
their own infirmities, and also the better have a feel-

ing of the comforts, that it migbt be the sweeter.
4. Again, a great mystery tbat the Lord, to the build-
ing of tbe excellent work of tbe churcb, sbould choose
such weak instruments and such poor means as fisher-
men, &c. But it is tbat in tbeir weakness his power
migbt be manifest. 5. Again, it is a strange mystery
in tbe manner of tbe delivery of tbe gospel, not in
eloquence of men, but in a plain 6tyle, tbat as well
tbe maid at the mill as the prince in tbe throne might
understand it. Jiut it was that none might impute it
to tbe excellency of tbe ton

SERMON XV.

/// whom me hid all the treasures of wisdom and knowledge. And this I say, lest any man should beguile you

ivit/i enticing words. — Col. II. 3, 4.

WE have heard bow tbe apostle bath entered into
the commendation of the gospel, by many
properties and effects in it. And last, we beard that
it is matter of singular comfort unto the people of
God ; and also, tbat it is a mystery bid in all ages,
and in tbis, but only to the children of God.

There we have handled that it is a perfect doctrine,
leading us the right way whither the Lord calletb us.
For in the gospel of our Saviour Christ is laid up
unto us all tbe 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 tbe treasures 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 be.' And therefore,
John xiv., he professeth tbat he had taught to his
disciples the whole will of God. And, 1 Cor. xi.,
what tbe_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 tbe people, it being needful that he should have
more than they. Which he proveth by tbe effect,
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 tbat 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 tbe perfection of
the word appearetb here to have no need of man's
inventions.

It is hid, viz., in Christ, who is tbe bosom of his
441

Father, and therefore onby can reveal the will of God
his Father.

And howsoever a natural man cannot deny the
truth 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 ineerteth an exhortation : ' There-
fore take heed that no man deceive you," with pro-
bable and likely speech ; which may seem at the
to have a fair show. For this is a mystery and hid
thing, 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 ma}- have a greater colour and show than the true
gold. And therefore men are not to look unto the
eloquent words and fine n 9, and that men carry

tbe matter away smoothly, without any regard of the
soundness of the matter. For hence it cometh to p - -
tbat 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 tbe 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
tbe words, and have little respect unto tbe 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,

CARTWKIGHT ON THE COLOSSIANS.

[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,
tbat 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 body, 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, viz. 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 Jhe
end that we may rejoice for their good, or be sorrow-
ful for then* evil.

Rejoicing, 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 affections,
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 order ; 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 bere 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 secondly, 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 way.

The manner of walking is, first, that they be rooted,
and secondly, that they be knit, viz. that they 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 useth 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 we be not built on Christ, our cause is
more miserable, 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 filled to the top. So that we ought, not only
not be drawn away by every wind of doctrine, but we
ought to increase in grace ; and therefore our estate
is compared to the estate of a man, that is first a
child, then a young man, then in the perfect age.

Lastly, is set down thankfulness to God for the

442

Ver. 8-10.]

SERMON XVI.

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 in

walking in the commandments of God, and in the
continual practice of our love to God, and to our
brethren.

SERMON XVI.

Beware lest there be any man that spoil you through philosophy and rain deceit, through the traditions of men,

according to the rudiments of the world, and not after Christ : for in him dwelleth all tin- Godhead bodily.
And ye are complete in him, which 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 them, and moveth them to have care over them-
selves ; and, that they should take heed of being
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 what-
soever, by either show of reason coming from the
brain of men, which hath received strength in that it
hath been received from hand 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, the 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 you 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 little inferior to angels,
as touching the humiliation of his manhood, yet now,
even according to his manhood, is head not onby 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 the}r should not be
deceived by an}' 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
prey.

Again, they should have nothing Tbut^ in Christ, in
443

whom is all fulness ; and though he was man, and in-
ferior to the angels, yet 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 godliness all our life, 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 philosophy doth rise up to go hand 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. :.s we
see in natural philosophy, that ex nihilo nihil Jit, of
nothing nothing is made. This is contrary to the
word of God. Again, in moral philosophy, they say

CARTWKIGHT ON THE COLOSSIANS.

[Chap. II.

that if there be not free will, why should there be
punishment? But this is to be taken heed of; this
condenineth 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
boils. 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 Christ,
&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 ABC, 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 in 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 arc 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 heed ; first, 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.
I 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 our 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 wrhat 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 contrary 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 ground ? they will
say yea. Then seek it in Christ. This, then, over-
throweth 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 shalt 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 ?

Lastly, he is above all principalities, viz., howsoever
in his base estate he humbled himself underneath the
angels, yet he is the head of them all, and above all
angels and archangels, so that none of them are able
to cross his will, or control him in his kingdom.

444

Veil 11-13.]

SKIIMON XVII.

SEIiMON XVII.

In whom also ye are circumcised with circumcision made without hands, by putting off the sinful body of the
flesh through the circumcision of Christ; in that ye are buried with him through baptism, in whom ye are
aho raised up together, through the faith of the operation of God, which raised him from the dead. And
ye, which were dead in sins and in the uncircumeision of your flesh, hath he quickened together with him,
forgiving you all your trespasses. — Col. II. 11-13.

¥E have heard of the graces in our Saviour Christ,
of the fulness, perfection, and abundance of
them, and likewise the apostle entereth into this, that
all fulness of graces are in him; so they are in him,
not for himself, hut for us. And therefore the apostle
proceeded in the argument and in that point still, as
if the apostle should say, Ye have heard, Ac.

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 entereth into the heart, whereof
one fruit is the putting off of the whole 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 outward cutting of the foreskin for a seal
of that inward circumcision, I grant ; 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 reign over you, nor you should live
unto it. Another fruit 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 declared 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 we have in Christ. The
parts are, that in Christ we have circumcision inward
of the heart, with the outward sign thereof, because
we have sanctification and justification.

Sum : Tbat 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 us in these sacraments.

Here we are to consider of the order of the apostle,
according to tne 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 cf the law, and
because circumcision was most stood upon and chielly
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 '
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 abolished with the law. Bat
the apostle answereth that we are and need not to
be circumcised, because Christ was circumcised torus,
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 maketh two kinds of circumcisions, out-
ward and inward. The inward is the circumcision of
the heart : ' The Lord circumciseth the heart,' &c.,
Deut. x. 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 religion, 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. And therefore it is that Stephen, according as
the prophets used, upbraided them, Acts vii., '0 ye

CARTWRIGHT ON THE COLOSSIANS.

[Chap. II.

stiff-necked and uncircumcised,' because though they
were circumcised in body, 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 filthy 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 in 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 purged
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 Saviour Christ,
if we daily labour more and more to cut off 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.

Obj. 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 ?

Ans. 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 circumcision.

Ye are buried with him in baptism. 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 away 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, rising to righteousness. So that

446

Ver. 14-17.]

SERMON XVIII.

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, [they J
strengthened the disciples and exhorted them to ' con-
tinue.'

Doct. 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 years of dis-
cretion ; but if they under the law [were] circumcised
under age, then now we may baptize under the gospel
them that are infants. 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.

Obj. 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.

Ans. 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 unbaptized 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 be 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 unbaptized, 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, Deut. xvi. Now the
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 b.oth 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.

SEEMON XVIII.

And putting out the hand-writing of ordinances that was against ns, which was contrary to us, he even took it out of
the way, and fastened it upon the cross; and hath spoiled the principalities and powers, and hath made a
sltoiv 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 sabl/atli-days ; irhich are but a
shadow of things to come; but the body is in Christ. — Col. II. 14-17.

WE have heard how the apostle doth propound to
himself to refute two errors : one of vain phi-
losophy, which appeared to men to be wisdom, but not
true 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 confuteth, beginneth at
the ceremonv of circumcision, which confutation he
*447

having entered upon, proceeileth 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 wras a witness of our sins as of a debt,
wherein we stood bound to God ; which hand-writing
standeth 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

CARTWRIGHT ON THE COLOSSIANS.

[Chap. II.

the cross, this as it were was nailed thorough and can-
celled, ver 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 difference 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 body
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.

a 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 wo 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 ?

Now, 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.

Obj. Why, then, was the hand-writing in the hand
of God ? AfaSs, 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, Rom. v. 5, ' our hope cannot be 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 tempted
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 urged as
necessary, and parts of God's worship.

448

Vek. 18, 19.]

SERMON XIX.

V.)

And therefore we see there is no cause we should
be ashamed of our Saviour Christ, seeing he hath
overcome, and we are conquerors in him, and there-
fore to boast in that, as the apostle saith, 1 Cor. xv.,
! Death where is thy 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 fly,' James iv. 7, but if we give place to him,
then he will use us and torment us as a tyrant. And
therefore we 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 us.

Thus much for the taking away of the ceremonies
by our Saviour Christ. The application of this doc-
trine to the Colossians 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 apply it
particularly. And as it teacheth ministers to deliver
and apply 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
of adultery, but let him not speak of me, but Nathan
said to David, ' Thou art the man,' 2 Sam. xii. 7.

Let no man judge you, i.e. 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 arc clean, Titus i. 15, Rom.
xiv. 20. And though this liberty be left 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 the
Lord had commanded, in regard of the benefit which
God gave by the lights, they should have feasts.

Sabbaths. There were three great feasts in the year :
first, at Easter, when came their corn in, wherein God
commanded them to celebrate a feast of thankfulness,
and therein was the passover celebrated.

Pentecost was at that time of the year, that the
fruit of the vin-^s were gathered.

The third feast was of tabernacles, when all fruits
were gathered in.

This is not meant of the Lord's Sabbaths, for it is
said Sabbaths not Sabbath. Again, the Lord's day
was never no ceremony, for it was before all cere-
monies, even in the beginning of the world, l
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 the Lord.

Again, our Saviour Christ, prophesying of the £hi
that should come to pass forty years after his death,
willeth them to pray 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 grief.

Last reason ; because these were shadows, and
therefore to cease now the body was come. For our
Saviour Christ was the body, and therefore \\!.
madness is it in men, that being desirous to look upon
one, had rather to look upon his shadow, than upon
the person himself?

SEKMON XIX.

Let no man at his pleasure bear rule over you by humbleness of mind and worshipping of angels, advancing hit,
iu those things which he never sate, rashly puffed up with his fleshly mind; and holdeth hot the head, wht
all the badu, furnished and knit toe/ether by joints and bands, inereaseth with the increasing of God. — C
H. 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 the inven-
tions of the brain and wits of men ; the other were
those ceremonies which were once God's ordinances,
enjoined by Moses, as the ceremonies of the law.
And first we have heard howr the apostle hath confuted
those errors, which were concerning the maintaining
the ceremonies of the law ; now he setteth himself to
confute those errors which were of men's invention.
As if he said,

Having spoken of the elements of the world, which
are the ceremonies of the law, I come now to the
449

vain philosophy I gave you warning of. Against the
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 he 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 i
knew, only 'grounded upon a proud conceit of
fleshly mind, notwithstanding their great pretence of
humility, ver. 18.

Wl ich error ouiht so mvich the more to be ab-

CARTWKIGHT 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, Deut. 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.

Obj. Whereas we see ofttimes 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, and 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 Chx'ist 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 we will go by the servant.
Was 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

Ver. 20-23.]

SERMON XX.

And be it that it be humility, yet is it but a blind
humility, 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, Rom. viii. 14, 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 be 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, Rom. viii. If there be 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, &c, 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.

Whatsoever 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, Sec,
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 Lead giveth life 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, bein«
present by his Spirit to the end of the world, Mat.
xxviii., 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 Saviour 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 members 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 grieved ; 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 live in
unity,' Ps. exxxiii. ; where we see, if we 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 Hermon watereth 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 with Christ from the ordinances of the icorld, why, as though y,' lived in the uoild, are ye
burdened with traditions (as touch not, taste not, handle not: which all [>erish uith the using), and are after
451 Gg

CARTWRIGHT ON THE COLOSSIANS.

[Chap. II.

the commandments and doctrines of men ? Which things have indeed a show of wisdom in voluntary religion,
and humbleness of mind, and in not sparing the body ; neither have they it in any estimation to satisfy the
flesh.— Co-l. II. 20-23.

THERE 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 not 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:
4 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 are easily persuaded unto it, though
to then* 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 suffer
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, six 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 service 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 were once holy were rejected,
much more ought these, that were 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.

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 suffer the ceremonies of
the Gentiles to be kept, and rejected them, as being
unworthy of anything, but to be cast into a hole.
And such 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 sufficient 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 in, 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.

Obj. Are not outward things profitable, because
they perish with the use ? What say you of the water
in baptism, and bread and 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.

Ans. 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 God in Christ; whereas
other things, which are men's devices, are not.

Obj. After the apostle meeteth 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 our
dutifulness unto God ; for if a servant be commanded
to thresh a quarter a day, and he do a quarter and
half, shall he be condemned ? So do we.

Ans. 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 ?

Ans. But every humility is not commendable, for,
2 Kings xvi. 7, Ahaz, as wretched a king as ever was,
whenas the king of Israel, and the ten tribes came
against him, sendeth to Tiglath-pileser, saying to him,
' thy son and servant;' whereas he was a king as good
as the other, and in regard of the profession of God,
should have gone before all other. In Isaiah lvii. '.»,
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.

Am. 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 fa-t-
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 th i
passion of our Saviour Christ.

Again, the apostle saith, howsoever they seem, yet,
saith he, these are nothing worth. For howsoever,
in times of affliction 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, yet had this in-
firmity, that he kept his body too much under, for
which cause he 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

CARTWRIGHT ON THE COLOSSIANS.

[Chap. III.

SERMON XXL

If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.

—Col. III. 1.

WE are now, by the grace of God, come unto the
second part of this epistle, where the apostle
doth deliver certain moral precepts of godly life and
conversation ; and here the apostle sets forth, 1, those
things that are general, to the 18th verse of this
chapter, and then certain particular duties, of parents,
children, masters, and servants ; and after he re-
turns again to give precepts unto them all in general.

Being through faith ingrafted and incorporated into
Christ, as hath been said, and as yourselves profess,
as touching sin, dead and buried with him ; and as
touching newness of life, quickened and risen again ;
now if in truth you be risen with Christ, then as
Christ rising remained not on earth, but ascended up
into heaven, where under God, as touching his man-
hood, he is exalted in power and majesty above all
powers and principalities in heaven and earth, so you,
by seeing and seeking after the graces that come from
above, ascend up whither he is gone, ver. 1.

The sum of all, which is a general exhortation to
holiness of life and sanctification.

The parts are two exhortations : 1, to newness of
life ; 2, to mortification day by day, till we be slain by
death itself.

There are some things to be learned of the compar-
ing that before with this : 1, After the apostle had
laid down the grounds of true doctrine, and over-
thrown the false, he now teacheth wholesome duties
of good life.

Whence we learn, that except we be grafted into
Christ, we cannot possibly bring forth any good works ;
and therefore the apostle layeth down first the doc-
trine of justification by Christ alone ; and therefore
if men have not faith, the best works are sin, not
to speak of nunneries, which are the nests of vermin.

Further, this is to overthrow the papists, that think
by the natural power they bring into the world, before
any grace is given them of God, they can do good
works, and after they merit and deserve it, whereas it
is evidently taught here, they are all sin before they
be grafted into Christ.

A seconu wiing is, that the apostle, upon the doc-
trine of Christianity, buildeth good works ; and there-
fore in the epistle to the Romans, he telleth that no-
thing can be done, without faith, then after he ex-
horteth to good works, Rom. xiv. 23. So to the Gala-
tians, having preached faith in Christ, he persuadeth
them to do good works. In vain we make profession
of good works, and bring forth nothing in our life and
conversation: James ii. 26, ' Faith without works is
dead.' If a man knew all the things in heaven and
the earth, and he were mounted up as high as the

angels, yet if his life be not answerable, he had been
better never to have made profession.

When the apostle hath spoken against circumcision,
new moons, and holidays, save the Sabbath, of touch-
ing and handling, a man will say, What ! will you
have us do nothing of this ? Then let us set the cook on
the cook, let us eat, and drink, and make good cheer,
and take our pleasure. The apostle answereth, that
the Lord hath not taken away the yoke to follow our
own lusts, but to glorify God thereby. And therefore it
hath been found that they have taken more pains to
go to hell than others have done, because we will not
fast, and pull down our bodies ; but they condemn
papists' alms, because they give none themselves.

First point ; an exhortation to quickening and new-
ness of life.

If ye have been raised, &c. ; where the apostle layeth
us to our trial, and giveth us a notable trial whether
we are of Christ, for then we are raised up to heaven ;
but if we be grovellings here in the things of this life,
then we are not risen again, but are on earth, for all
these go together ; for he that is grafted in Christ, he is
quickened, and he riseth with Christ, for he rose not
on earth, but into heaven.

Now let us examine whether we are risen with
Christ, which is if we ascend, which may be known if
we seek the things above.

Seek ; that is, to have a care ; for that a man seeketh
he desireth to come unto, and takes care for, and so
the apostle saith, a man must study and muse with
himself. So Solomon willeth we should dig, and
labour for wisdom, otherwise it is no sign that we are
risen with Christ.

Now let us consider if we be in the number of those
that seek after heaven. There are found many that
seek for things of this life, and change countries to
make themselves rich. But how many have come to
seek the word ? Nay, when they have it brought to
their door, they do contemn it. These are far from be-
ing raised with Christ*

There are two things in seeking : 1, knowledge ;
2, practice.

Now let us examine whether our ears are bored,
and whether we gape for knowledge, as the earth doth
for rain. So saith David, when he was in the wilder-
ness pursued by Saul, ' Oh how have I desired to come
unto thy tabernacle !' Ps. lxiii., though he knew never
so much. Let us labour to be in the number of these ;
but if we have been slack in this, then let us see what
we have been in the other, for it is easier to know the
will of God than to practise it.

Sitteth at the right hand ; i.e. where we must con-

Ver. 2-4.]

SERMON XXII.

tinue in knowledge and practice, as also to teach us
■that Christ sits.

After he sets forth our seeking by the cause, for if
Ave have no favour of the things that are above, we
will never seek them ; for till such time as we have
a love to the things above, it is impossible to seek for
them.

And therefore it was well said that the delight doth
perfect the action ; where the desire is, there will be
doing,

Memorandum. Ps. cxix. 97, ' Oh how I love thy
law ! and therefore my study is in it all the day long.'

So that without love we should not love and study
after it. Oh, taste and see how good the word of
God is ! If you had once tasted it, you would seek
after it.

The apostle Peter, 1 Pet. ii. 1, 2, exhorteth them
to avoid all malice, guile, and envy, and as newborn
babes to desire the sincere milk of the world : If you
had tasted.

And he saith tasted, alluding to young children
newly born, tbat at first will not taste, but the mother
useth some means, but after they come to it ; so if
we have tasted of the word, we will seek after it.

SEEMON XXII.

Set your affections on thin//* which are above, and not on things which are on the earth. For ye ate dead, and
your life is hid with Christ in God. When Christ, which is our life, shall appear, then shall ye oho appear
with him in glory. — Col. III. 2-4.

WE are entered into the second part of the epistle,
which is an exhortation to a good life, drawn
from the former, in the first chapter.

Set your ; i. e. love not the things that are on earth.
Now we are to know what things we are to savour of,
that we savour not of these.

These ceremonies that were before spoken of, as
touch not, taste not, &c, these arc earthly things,
which a man must not set his mind on.

There are other things on earth, as goods, &c. ; we
must not affect them ; i. e. not set our minds on them
and our affections, and much less on drunkenness,
&c. ; we must not have to do with ceremonies and
drunkenness, &c. : these we must not so much as
savour, no, not have anything to deal with.

Neither are we to set our mind on those that are
lawful, as on apparel, goods, nor meats and drinks,
&c, 1 Cor. vii. 31. We must use this world as if
we loved it not. For these are so contrary, that one
cannot love them, but we must hate the other ; no
man can serve God and mammon, Mat. vi. 24.

The reason, ver. 3 : if we be truly dead, then we
must needs taste and savour of these. For as Christ
after death rose again, so, if sin be dead in jrou, then
you will rise to the taste of the things in heaven ; and
the reason why we love this world so, is because we
have no hope of a better, and therefore are loath to
leave this. And here also, because it may be said the
Colossians are subject to troubles, besides the sins
that they carry about with them ; —

To this he answers, it is true it is hidden, that the
world seeth not this salvation, and hidden from you ;
that is, that you have not such a feeling of it as you
shall have ; and yet, as a thing hidden, that it shall
be seen.

Hope is of things that are not present ; then, seeing
our salvation is by hope, therefore we shall receive it.
Things that do scarce appear, yet they are, so of this :
455

Cant, i., look not on my blackness : it is true that I
am black, despised in tbe world, yet I am comely,
and like the trees of cedar and the tents of the Ara-
bians, which tents were to be removed when they had
dwelt a while in a place, yet I am as fair as those in
the curtains of Solomon.

So that we see here tbat the church is not so beau-
tified and glorified here as it is to be esteemed.

The second reason is, because he is the keeper, it
is safe; no man can take it away, and therefore, Cant.
ii. G, the church is compared to a steep rock, where no
man dare come to her. And this is tbat tbat Peter
sets forth, 1 Pet. i. 5, that we are preserved by the
power of God. It is ready to meet us when we depart ;
and the power of hell is not able to prevail, and there-
fore it is said it is hid with God.

Third reason. It is hidden in Christ, who appears
not as he is, nay, not as he shall be ; for he is ap-
pointed to have all his subjects. As it is a glory for
a king to have many wait upon him, so he esteems it
a great glory to have his children about him.

Doct. And therefore the doctrine is, if the master's
glory be hidden, why should not the servant be con-
tent not to have that glory as he should, or to be
discouraged at our light setting by, seeing we are in a
strange country ?

For a man regards not his estimation in a strange
country as at home, no more should we. Here we are
strangers, what matter is it though we be contemned.
Another thing, that when Christ sball appear we shall
also appear, tbat is,* in the last day with him in glory.
Tbis is a singular privilege for us to think of.

Isaiah lx., where, describing tbe estate of the chil-
dren of God from that tbat now is, he useth a fine
Bpeeeh. There shall be as great difference between
your state now and that estate you shall then be, as
there is between the brass and the gold, and betwixt
the wood and the brass, &c.

CARTWRIGHT ON THE COLOSSIANS.

[Chap. III.

You shall not have the sun and moon : it is mar-
vellous delightful to see the light of the sun and moon,
but then they shall not need it, for God shall be their
light, and he shall not go down.

This is more notably set forth in the Revelation,
where it is said, Rev. xxi. 10, 21, that it is a city on
a hill, full of precious stones, impossible to be found
in the world, the gates of precious stone, the streets
pure gold. These are means to point at, not able to
express the glory of it. If we will hear of this further,
it is said that when Christ was translated, Peter took
such delight in seeing Moses and Elias translated.
that though he were in his natural body, yet he took
such delight, that he said, ' It is good for us to be
here,' let us make our abode here, Mat. xvii. 4.

And then sure if they had such delight when they
were in their natural corrupt bodies, then much more
when they shall be changed ; then the joy shall be
such as no eye hath seen nor ear hath heard, &c.

And then it will follow that they will leave those
filthinesses that they have here with them, as it is said
in the next verse. It follows, —

Mortify, &c. This that followeth standeth in two
parts: first, in forbearing to do sin; and second, to do
those things that are good, and the first lasts to the
twelfth verse.

And first for mortification, which is partly laid out
in these two verses.

And to the intent you may carefully seek after
them, ye must first savour and set your affections upon
the things that are above, and consequently not to set
your affections upon either the former corruptions of
false doctrine, or else upon the defilements of a cor-
rupt conversation of life ; or, finally, upon the perish-
able transitory things of this base world, all which are
mere earthly, verse 2.

Unto which distaste of earthly things you are called,
in that you, being risen with Christ, are consequently
dead with him. Where, if haply you should object
that there is small wisdom to quit your former life,
not being assured of another, and should ask how it
should appear you live, seeing, besides the afflictions

you are exposed unto, you feel the daily encumbrance
of sin, which dwelleth in your mortal bodies, it is true
that it is not so apparent as that which is hidden
from the world, and of yourselves not so fully and
feelingly understood. Howbeit that ought not to dis-
may you ; first, for that it is laid up with God, who
is a true keeper of it ; and secondly, for that, as your
life is hidden, so is Christ's life and glory, who is the
head, ver. 3.

And lastly, for that when Christ, of whom you have
life, shall be made manifest in glory, then shall you
also with him appear glorious, ver. 4.

Wherein we have to consider of the exhortation to
abstain from certain vices ; secondly, the reason where-
upon it is laid, viz., the punishment. It seemeth very
strange that he should call sin the members of a man's
body; and the reason is (1.), because the apostle else-
where calleth sin a body, Rom. vii. 25 ; and then it is
fitly said that the particulars thereof be the members
of this body. (2.) Our sin may be called members,
for that the}^ are so grafted and deeply set as members
in the body. And this is notably set forth in Mat. v.
18 : 'If thy eye offend, pluck it out, &c. ; if thy foot,'
&c. ; where our Saviour doth, as Paul doth here, com-
pare sin to our eye, and hand, and foot ; for that we
come to them by our sight, by handling, yet we must
pull them out. So violently we must strive to pull
out our sins, as a man to have his eye pulled ; yea,
and though they were sins as dear unto us as our eye,
our hands, feet, &c, excellent instruments, and dear.
Now some will abstain from drunkenness, stealing,
and yet are given to whoring ; and therefore Paul in-
sinuates that we should strive with sin unto blood,
Heb. xii. 4. Every Christian that doth not strive
even to blood, if need be, he shall not be crowned.
(3.) Lastly, they are called members, because look
how many members we have, so man}' instruments we
have to allure us to sin, which we are the more to
ben-are of. And therefore, as the apostle saith, Rom.
vi. 19, as we have given our members as weapons of
unrighteousness to sin, so now let us give our mem-
bers servants unto righteousness in holiness.

SEBMON XXIII.

Mortify therefore your member* which are on the earth ; fornication, uneleanness, the inordinate affection, evil con-
cupiscence, and covetousness, which is idolatry: for the which things' sake the math of God cometh on the
children of disobedience : wherein ye also walked once, when ye lived in them. — Col. III. 5-7.

WE have entered upon the fifth verse, which w:e
are now to recontinue.
Wherefore being assured of another life, mortify
your members that are earthly and carnal. If you
ask what ? I cannot reckon up all, but I will touch
some, those specially that you are infected with, where-
by you may easily conceive of the rest, such as are
fornication, unclean behaviour, wantonness, evil con-

cupiscence, and covetousness, which (besides the
excessive desire of goods) is a kind of idolatry, for that
men do put then trust in riches, that are covetous,
ver. 5.

For every one of the which, the wTath of God
cometh on those that remain in them, ver. 6.

And the rather mortify these sins, as in times past
you have practised them, when being given unto them,

45G

Ver. 5-7.]

SERMON XXIII.

your natural corruption, as a kind of life, gave power
and moving for the practice of them, ver. 7.

The sum and drift is an exhortation to the mortifi-
cation of sin, and especially of such sins as had greatest
sway among the Colossians.

Consider the exhortation in the 5th verse, and the
reasons whereon it is grounded, contained in the Oth
and 7th verse.

The exhortation is, ' mortify your earthly memhers,'
or members upon the earth, &c. One reason is drawn
from the punishment, because the wrath of God is
against such persons as offend in these or any of
them.

Another reason, because they had been such per-
sons, and therefore must not be so hereafter. In the
exhortation we have heard that a man is a whole lump
and body of sin, whereof every sin is a member.
Again, because sin is so nearly joined and hardly tied
to us that they can hardly be drawn from us.

They are called earthly, because they draw us from
heaven and heavenly things. Which is meant, not
only of the body, but also of the soul, not in regard of
the substance of it, for that is a spirit, but in regard
it tendeth unto such things.

Now we are to come to the particularities. The
apostle speaketh against certain sins against the seventh
commandment, of adultery; which the apostle nameth,
viz., not those which all men hold to be sins, and
confessed to be so, as whoredom, &c. But he
setteth against those sins which the world doth sin ally
account of : 1, fornication; 2, uncleanness; 3, wanton-
ness; 4, concupiscence.

For the first, fornication. The apostle speaketh
against it ; for amongst the Gentiles it was accounted
to be no sin, or rather a small sin, doubting of it.
And therefore, Acts xv., in the general council, the
apostles concluded that it should be abstained from,
as a most shameful and horrible sin. So that, pass-
ing by the grosser sins, he beginneth with this.

This the apostle proveth to be a shameful and vile
sin. 1 Cor. vi. 19, 20, for hereby God is put out of
his possession ; for seeing our body should be conse-
crated unto God, what a shame and horrible thing is
it, when men should make it a stews to the devil !

Again, another reason ; in that he that committeth
fornication maketh his body the member of a harlot,
1 Cor. vi. 15, which should be the member of Christ,
so that as much as in him lieth, he maketh Christ also
a member of that body.

Again, another reason ; this sin is against the body,
for other sins are without the body, and the occasion, as
is the sin of drunkenness. But this is against the body
itself, making it filthy and unclean, and subject unto
diseases, 1 Cor. vi. 18.

This sin the apostle standeth so much upon, because

that they esteemed so light of it. And is not the same

thing now, that men lightly esteem of it and count it a

trick of youth, &c, and if the worst come they can

457

marry the party with whom they have fornicated ; but
the Lord doth not so esteem of it.

2. Uncleanness meant all manner of unclean words
and deeds, which do not reach unto the act of forni-
cation, as all manner of unclean kissings, and speeches
tending to uncleanness, though they come not to the
height of fornication ; and therefore we see how lightly
men esteem of these also, yet they are horrible and
vile in the sight of God. And howsoever men say,
they think no hurt ; yet as where we see smoke, we
say is fire, so where these are, there is a fire of con-
cupiscence.

3. Wantonness. The word signifieth passions ; but
as in other places where the apostle speaketh of this
sin, so here it is taken for wantonness, whereby
meant all ligi/ness of the eyes, apparel, gaits, or other
behaviours, tending also to fornication and uncleanness.

Lastly, Concupiscence, which is the least sin against
the 7th commandment, which is the desire of unclean-
ness with consent, Mat. v, 28, for desire without con-
sent belongs to the last commandment, which our
Saviour Christ noteth.

Another sin which the apostle speaketh against is
covetousness, coming near to that uncleanness.

First, By covetousness is not only meant when any
do wrest and wring whatsoever they can lay hold on.
As the prophet (Jer. viii.) saith, ' They get their goods
falsely.' But there is besides another thing, when
they have an earnest desire of the muck of the world,
which cannot be satisfied, as the prophet Isaiah saith.
chap. v. 8, ' They desire to join house to house." &e.,
signifying an excessive desire of riches, which cannot
be satisfied.

But further, another covetousness, which here i-
be abhorred, when a man rejoieoth in his riches, and
takes them to be his credit or honour, as in Job xxxi..
where he purgeth himself, as of trusting in his riches,
so also of his rejoicing in his riches, though he was
the richest man in all that country.

Thus he that is not content with his estate, but
thrusting himself into divers trades and occupations to
enlarge himself, is a covetous person. And this is a
notable sin, and so much the more fearful in that it is
not called in question by men, by the church, nor
punished. •

This the Scripture speaketh against, as that it is a
vain and unprofitable thing, for whatsoever they scratch
they shall carry nothing out.

Again, 1 Tim. vi. 9, it casteth a man into divers
evils and noisome lusts, for it maketh him to have a
shipwreck of conscience, and so is that which deprives
him of all good arguments of comfort.

But, of all places, none more notable against this
sin than this place here, that it is idolatry. Now
idolatry is strictly and largely taken.

Strict hi, when a man doth fall down and worship
idols and images instead of God.

It is also taken more largely ; for that when a man's

CAHTWRIGHT OX THE COLOSSIANS.

[Chap. III.

heart is drawn and stolen from God, and is set npon
anything whatsoever, as npon meat and drink ; the
glutton maketh it his god, &c. ; so of uncleanness, &c.
But yet more notably covetousness is called idolatry,
because, first, it maketh him that is covetous to be
proud, and lift himself above others ; again, it makes
him to trust in his riches, which adultery, and forni-
cation, and other sins, do not work in a man ; for
none is proud and confident in their filthiness, &c.
And therefore it is that the apostle, both to the
Ephesians, Eph. v., and here, calleth this idolatry ;
and therefore idolatry is not only among the papists,
but even to be found amongst us that have renounced
popery. And would they could not charge us of this
idolatry, when they say there is so little alms to the
poor, &c.

And the apostle nameth this idolatry to the Colos-
sians, from whom idolatry was abandoned ; and there-
fore noteth that it is a shame for them, having aban-
doned idolatry, to maintain this. Thus much of the
exhortation from sin.

The reasons follow. The first is drawn from the
punishment of God, that the wrath of God cometh
upon the children of disobedience in these things.

This is a great and fearful thing, to have the wrath
of God against a man. The loving countenance of
God is a great and excellent thing ; and therefore
David saith, Ps. iv., Thy loving countenance I desire
above gold, corn, or oil. Ps. xxxi., in the loving coun-
tenance of God is life and joy ; so, on the contrary,
in his wrath is death and sorrow.

Solomon saith, Prov. xvi. 12, that the anger of a
prince is like the roaring of a lion after his prey ; what
is, then, the anger of the eternal God ?

By the wrath of God is noted the effect of the
wrath of God, that punishment, death, condemna-
tion, which is the reward of the wickedness spoken
of before, proceeding from the anger of God as the
cause.

( >hj. Why doth he say the wrath, and not the
punishment ?

/. I answer, to the end that we should, as loving
children, more fear and be grieved at the wrath of
God, than at the punishment.

Another reason ; because where the wrath is, there
will come punishment : if God be angry, he will cer-
tainly punish.

And howsoever men do not regard this, because the
magistrate doth not punish, yet if he neglect, yet the
Lord's sword is ready drawn, and fearfully will re-
venge ; and it is a fearful thing to fall into the hand
of the living God, Heb. x. 31.

In that he saith is upon, in the present tense, it
noteth a continuance of the punishment of God, so
that even the very sin itself is a punishment of God ;
and therefore, Bom. i., when men would not hearken
to the word, the wrath of God from heaven is poured
upon the sons of disobedience, by all that rabble of I

sins there recited in the most of that chapter, which
are judgments of God.

So that howsoever men, feeling no smart upon their
bodies, yet if they could feel indeed the wrath of God
in these, they should see how fearful a punishment it
is to be given over to drunkenness, fornication, and
the like. We see the effects of God's wrath on this
sin. In Numbers we read of twenty and four thou-
sand slain for this sin ; and for the defiling of Dinah
a whole city was destroyed, Gen. xxxiv. 27.

And, therefore, seeing sins unpunished upon the
whole land, therefore it behoveth the magistrate to
look narrowly, so far as the law will reach, to punish
this sin sharply. The not punishing of the ravishing of
the Levite's wife, cost the Benjamites much blood and
loss, Judges xix. and xx. 46, 48.

And howsoever we renounce the error of the Ma-
nichees, yet we in practice affirm their assertion, that
God was a fierce and sharp God under the law, but a
merciful God under the gospel ; but God is the same,
Ps. cii. 27, and will the rather punish this sin, because
we have received more graces than they under the law,
and perforce we are to look for greater and heavier
judgments if we do provoke him.

And this belongs to ruffians, and to them which say,
so that I be spared unto the end, I care not, God is
merciful ; yet let them know, that if they defer their
repentance till the end, and live in their pleasure, yet
though they live the life of Methuselah in their plea-
sures, one moment in hell shall exceed in torment all
those pleasures.

Upon the children of disobedience, ver. 6. Where
we see that the Lord's judgments are executed upon
the unfaithful and wicked, which the Lord doth, as
the Lacedaemonians, who, to make their sons hate
drunkenness, would make the servants (which they
loved worse) drunken. So doth God after a sort, who,
to make his children hate their sins, doth punish the
wicked, but his children are not punished, and yet
they escape not free ; for we see David, for his adul-
tery and murder, what judgments followed, 2 Sam.
xiii. and xv. and xvi. 22, his own concubines were
defiled by his sons, he was almost driven from his
kingdom, and one son slew another ; yea, after his
death, blood ceased not from his posterity, as in the
beginning of Solomon's reign ; yet this is not a punish-
ment ; for a punishment is death, which only is to the
wicked, but to God's children a correction.

Another reason which the apostle rendereth, is be-
cause such they had been in times past, ver. 7, and
yet were received to favour and mercy by the Lord.
And therefore it behoved them to beware of their for-
mer sins, to walk like new men, being received into a
new state.

For what a mercy of God is this, to receive us, when
we have even spent ourselves in sin ? What master,
when a man hath spent himself and his strength in
another man's service, will take this man to himself,

458

Veil S-ll.J

SERMON XXIV.

1.9

and make him his servant ? But the Lord doth so ;
he taketh us, though we have been gross sinners, and
he doth account us as if we had not sinned. As in
Ezekiel, he saith, chap, xviii. 21, ' If the righteous
man forsake his righteous waj's, I will forget his right-
eous deeds.' Contrary, ' If a wicked man repent,
and do the thing that is good, he shall not die, but
live.'

Doct. This teacheth us not to continue in our sins ;
for if we be fallen, let us rise. Is it not a shame to
take a fall and lie by it ? But sin is a fall. ' It is
sufficient,' saith St Peter, 1 Pet. iv. 3, 4, ' that we
have spent the time past, as do the Gentiles.'

Again, we are wounded by sin, and therefore we
ought to return to be healed ; for what wounded man
would not desire to be healed ? And therefore we are
to return betimes to the Lord, to forsake our evil
ways, how long soever we have lived in them before.

Walked. Here the apostle maketh a difference be-
tween the wicked man, that goeth forward in sin, and
the children of God, that fall by infirmity ; as David,
that having failed, yet continued not in it.

What ye //red in them, ver. 7. This is the cause
that they walked in sin, because sin was strong in
them : it was so powerful with them, as that they
lived in it. And therefore we are to mortify sin in
us, that it may decay ; for the life of sin is the death
of a sinner, and while a man lives in sin, he is in the
state of death.

And, therefore, let us examine ourselves, whether
sin have that force, that it makes us come at a call ;
let us search if we live in it ; for if we do, then shall
we walk and run after it, and perform the desires of
it. Therefore ne hath said, ' Wherein ye walked, when
ye lived in them.'

SEKMON XXIV.

But now put ye away even all tliese things; wrath, anger, maliciousness, cursed speaking, filthy speaking out of
your mouth. Lie not one to another, seeing that ye have put off the old man with his works : and have put
on the new, which is renewed in knowledge after the image of him that created him : where is neither Grecian
nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, free : but Christ is all, and in all
things.— Col. III. 8-11.

THE apostle proceedeth in the exhortation begun.
The drift, as we have heard, is to move us to
holiness of life and good example, which he hath spoken
of in the second chapter before. ' But now' (saith he)
1 put away all these things ; wrath, anger,' &c.

As if he should say, seeing that you are called to
the hope of a better life, lay aside far from you, as
things the which you cannot abide to be in your sight,
not only the grosser sins before mentioned, but also
all manner of sin, without endeavour whereof there is
no true mortification. For example, anger, heat, from
whence cometh malice, which breaketh out of the
mouth by railing and reviling, ver. 8.

Specially, when you cannot truly charge them, take
heed you lie not one against another, but putting off,
as an old and rotten garment, the old man, which you
bring from your mother's womb, with the actions
thereof, as it were so many tatters, ver. 9 ; —

Now, lest being found naked you be ashamed, put
on, as a new and comely garment, the new man, which
if you ask what it is, it is the same part which is re-
newed in you, to the likeness of him that made you, which
likeness consisteth in the knowledge of God, ver. 10.

Whereby shall come to pass, that howsoever the
false teachers place in it being a Jew rather than being
a Gentile, circumcised rather [than] uncircumcised ;
and the opinion of the common sort is, that the Bar-
barian and Scythian is in a far worse case than the
Konian, and the servant but a beast, in respect of the
freeman, yet with God there is no difference, seeing
459

Christ, whom by a new birth they have put on, is in
all, and is all that God respecteth and accepteth of,
ver. 11.

The sum of all which is a very earnest exhortation
to godliness and holiness of life. The which stand, th,
first, in the proceeding of mortification, and putting
oil* the old man.

Secondly, In the quickening and putting on the new
man.

Now lay aside, ver. 8; as if he should say, Heretofore
ye have walked loosely before ye were called ; but now
ye are called, this state re quire th another condition,
another kind of life. And therefore those that have
heretofore lived in idolatry, wantonness, drunkenness,
seeing now they have gotten a new name, and profes-
sion, must walk after a new sort, holily.

And therefore the apostle exhorteth in another place
after this sort : 1 Thes. v. 4, ' Ye live not now in
darkness,' but by the gospel are called to the light of the
gospel. Now, men in darkness have on ragged gar-
ments, but in the light will go more cleanly. And
therefore the apostle saith, ver. 7, ' They that are
drunk, are drunk in the night ;' but now that ye are
called to the gospel, your light can never go down in
that regard. And therefore it is a shame for you to
give yourselves to drunkenness, uncleanness, covetous-
ness, malice, evil speaking, Sec. So that it is a more
fearful sin which is committed under the gospel.

Thrust away all; the word signifieth a violent
thrusting away a thing with hatred.

CARTWItlGHT ON THE COLOSSIANS.

[Chap. III.

Doct. We learn that we are loath to abhor and cast
away sin from us.

And there is a great cause we should abhor sin,
which is a most abominable thing, which the prophet
describeth, speaking of the graces of God to his chil-
dren, saith, Isa. iv. 4, God will wash away their blood,
and not only that, but their filth, viz., comparing it
to dung and the most filthy excrements, which can
come from us.

So that if we cannot abide our excrements, nor the
savour of the excrements of others, much more ought
we to abhor this, which is more detestable. And
therefore if we being in our sweets, and fine apparel,
and yet have these about us, what are we but most
loathsome and abominable ?

All these things. Here is a notable exhortation to
mortification, by the which we may learn this, viz.,
that he that putteth not away all sin, that is, which
detesteth and laboureth not against all sin, is not truly
mortified. And therefore whereas some by nature, edu-
cation, ill custom, and bad companions, are more given to
one sin than to another, yet we ought as to reject other
sins, so these which we are most prone and ready unto.
Therefore if thou abstain from murder, and that as
thou thinkest for conscience of sinning against God,
though thou do not kill, yet if thou commit but
adultery, thou art guilty of all the commandments of
God, James ii. 11 ; for he that hath no conscience of
some one commandment, bath no conscience of God's
commandments at all for God's cause.
It followeth : wrath, anger, malice, &c.
More particularly these words, ooyri, and Ov/tog
signify both one thing ; howbeit in regard of the
diverse dispositions of them in whom they are, they
be distinguished ; ogyr\ is anger, which continueth in
some by nature, that are long ere they be angry, but if
they be angry it is hardly quenched, being as the coals
of juniper, and these, because they are not easily pro-
voked, therefore they favour and flatter themselves
that it is no such great sin.

Again, the word OOfioc, is also an anger according to
the disposition of another sort of men, which will be
soon hot, and soon cold, and therefore tbink it a small
sin, but both these the apostle here condemneth ; for
anger is a grievous and fearful sin, and therefore many
heathen have writ against it, as that which for a time
bereaveth a man of his wits. In a man of much anger
is much sin ; for anger is cruel, and wrath raging,
Prov. xxvii. 4 ; anger is a giving of place to the devil,
if it exceed, Eph. iv. 27. These sins are the causes ;
the sins that follow are the effects of these ; and they
are either inward, viz., malice, or outward, evil speak-
ing, reviling, and lying.

> Sometimes for* the word used for malice, sometimes
taken for all manner of evil and sin, sometimes for
cares, as in Matthew : ' The malice of the day is suf-
ficient for the day,' Mat. vi. 34.

* Qu. 'is'?— Ed.

Here it signifieth with anger, a desire to be avenged,
and a seeking also to be avenged. This is contrary to
the mildness which is spoken of before, and followeth,
which is a willingness in men to do good.

This is a thing clean contrary to the nature of God,
and therefore ought to be clean contrary to the nature of
man, for, as the apostle saith, none will hurt his own
body, Eph. v. 29. Now, we are the flesh one of an-
other; and therefore the heathen men say, that every
one is a god or devil, one to another.

Evil speaking. This is a grievous sin, as that which
taketh away the good name of a man, for we know a
good name bringeth comfort unto a man ; therefore
it is compared to the sweet ointment, Eccles. vii. 3,
that cornforteth a man ; and therefore he that taketh
away a man's good name, is as it were his hangman,
and murderer, in the time of his trouble, when this
comfort should most stand him in stead.

Again, besides that the name of men, the name of
God also is blasphemed, for every child of God carrieth
the name of his Father in the forehead of his profes-
sion. And therefore, Rom. ii., the apostle saith that
the Jews caused the name of God to be blasphemed.
Another fruit of malice is reviling, as we see when
men are maliciously bent towards any, we see nothing
is so vile and filthy, but we will give it in their teeth.
And though this be expounded of adultery and unclean -
ness, yet because that hath been spoken of before, and
this is the common-place of anger, it seemeth rather
to be referred to it, though the other be an abomin-
able sin.

Again, malice hath ' another foul and shameful
effect, viz., to bring forth lying one of another. For
if they can get any shameful report of others, which
is true, they will not stick, but cast it forth ; but if
they can get no truth, they will invent lies against
them to disgrace them. But the apostle saith, that
though it be true, yet we ought not to revile one an-
other, nor to use any such reports, by repeating their
sins ; for it is the duty of the magistrate or minister
to rebuke, not of a private man in his own quarrel to
revenge himself.

Another reason he useth, in bidding us to put off
these old rags of sin, where he useth a notable meta-
phor, comparing mortification to a putting off of our
clothes, and sins to filthy torn rags. And therefore
as a man wall be ashamed of filthy rags, and therefore
will cast them off before he come in company, so-
ought we to do, being come into the church of God.

But especially when we are to come into the pre-
sence of God, into the service of God, we are to cast
off these tatters of sin, for as if we are to go before a
prince we will not go in any loathsome apparel, much
less coming into the presence of God should we come
in our sins, Mat. xxii.

And therefore our Saviour Christ, when the man
came not in a wedding garment, but was in a beggar's
garments, bids cast him out.

460

Ver. 8-11.]

SEliMOX XXV

Obj. But lie called beggars, and therefore what
other garments can he look for at their hands ?

Ans. It is true, we are all beggars, and worse, nay,
worse than the vilest rogues and vagabonds, before we
come to him ; but being admitted into his house, he
offers us royal garments, which if we put not on, cast-
ing away our old rags, our judgment is the greater.

The old man, ver. 9, /'. e. the original corruption,
which is the root of all sin, and therefore is called sin
itself, and a law of the members, Rom, vii. 14-23,
for that it giveth direction to all the members, as a
law, to do that which is naught, as it giveth direction
to the hand, foot, eyes, and tongue, to sin. There-
fore in Rom. vii. 25, the apostle saith, 'I serve in
my flesh the law of sin.' And it doth not only give
direction, but as a law it ruleth us ; for we can no
sooner have a wicked motion put into us, to be moved
to a wicked thing, but presently it setteth us in hand,
and setteth us about it, till we be regenerated.

The second part of the exhortation to quickening ;
' put on the new man ;' where regeneration and new-
ness of life is compared to a new garment, which is to
be laboured to be put on of us, because it pleaseth
God, and his holy angels and saints.

And if we desire ornaments to deck ourselves before
men, much more to deck ourselves with those orna-
ments which may be acceptable before God. And
therefore these are said in the Proverbs to be orna-
ments, habiliments, precious chains, bracelets, &c.

That it is called the ' new man,' as that which maketh
a man anew, though he be but young ; and though he
be an old man, yet by this means an old man is made
a new man, if he have piety and godliness in him, it
maketh him to flourish and bud again : though his
hand fail him, yet if he have the hand of faith ; if his
foot fail him, yet if he have the foot of holiness and
righteousness to walk to heaven, he is in an excellent
estate. Whereas contrariwise, he that is young, and
is not regenerate, is an old man ; and therefore he that
is both unregenerate and old in body, he is in a piti-
ful case.

What is it to be a new man ? To be renewed in
holiness and righteousness. Hereby is set forth what
we are by creation, what by nature, what by grace and
regeneration. For the first, when wc were created, we
were made holy, like unto God ; not of the nature of
God, but like in holiness and righteousness.

But what are we now ? void of knowledge of God,
and of righteousness. For what we know, we only
know so much as should make us inexcusable ; no

saving knowledge, much less are we able to walk
righteously before God.

The excellent estate that we are restored unto, La
here set forth, and in the Ephesians more plainly,
Eph. iv. 24 : to be renewed, first, in the knowledge of
God ; secondly, in the walking holily before God ;
and, thirdly, in walking justly and uprightly before
God.

So that now we are to see the excellency of our
regeneration. For howsoever the creation of man was
a more excellent work than to make the world, and
therefore the three persons are brought in consulting
together, Gen. i. 2ti. shewing an excellent work ; but
to make a Christian man is a greater work than to
make a man ; for then in the creation there was no
let nor hindrance. But now since our fall, there are
hindrances, as, namely, Satan hindereth, and our
own corruption hindereth, and therefore thifi -
more excellent work.

Again, we are restored to a better state than Adam,
for his was earthly, and uncertain ; for he might fall,
as he did; we may slip, but we cannot fall eternally,
being once called truly, Jer. xxxii. 40, Ps. xxxvii. 24, 28,
and 1 Peter i. 5.

Again, Adam was subject to temptation, and there-
fore by temptation had a fall of the devil ; but the
time shall be when the devil shall have no power to
tempt us in the heavens. And therefore our estate Lb
more excellent, and this work more excellent.

Quest. Why, then, did God let Adam fall?

Ans. To shew a greater favour to his children in
Christ ; from whence we now learn that those, that
have not part in this knowledge, and holiness to God,
and righteousness to man, have no part in this reg>
ration. And therefore let every one examine whether
all these be in him, or are begun, or no ; if any be
wanting, then there is no token that he is the child
of God.

Lastly, whereas he saith. ' There is neither Grecian.
Jew, barbarian, free, bondman, but Christ is all, and
in all things,' he sheweth that all, which are par-
takers of this regeneration, and are renewed after the
image of God, are all of like account in the sight of
God, for God accepteth not the persons of any more
than of another. The which serveth for the comfort
of those that are servants, or in baser estate than
other men, that they need not be discouraged thereby,
for if they feel themselves renewed in knowledge, wis-
dom, holiness, and righteousness, their estati
good as of any in the sight of God.

SERMON XXV.

Now therefore as the elect of God, holy and beloved, j ut on tender mercy, kindness, humbleness of mind, meekm
long-suffering ; forbearing one another, and forgiving one another, if any man have a quarrel to another: even
as Christ fon/ave you, even so do ye. And above all these things put on fan , which is the bond of perfecting.
461'

r,9

■O

CAP.TWRIGHT ON THE COLOSSIANS.

[Chap. III.

And let the peace of God rule in your hearts, to the which ye are called in one body ; and be ye amiable.
Col. III. 12-15.

WE have heard how the apostle, after he hath set
down unto us the doctrine of the gospel, hath
exhorted all men to holiness of life, consisting in morti-
fication and quickening.

Of the first we have heard, and entered into the
second ; we have heard a general exhortation to
quickening, which we have heard to be described by
the new man, and is more particularly expounded and
set forth in this text. As if he should say,

To come to a more particular description of the new
man, deck yourselves (as it becometh the elect of God,
and such as are holy through his love, the cause both
of your election and holiness) with tender compassion,
easiness to be employed, humility, mildness, long-
suffering, ver. 12.

Which virtues must be declared effectually, not
only in forbearing one another, but also in frankly
forgiving one another. If any have a quarrel one
against another, even as Christ hath frankly forgiven
you, even so do ye, ver. 13.

And though those be singular virtues, yet above
them all, as the root and mother of them, deck your-
selves with love, which is as it were a bond to bind in
a bundle, those and all other virtues tending to perfec-
tion, and without which there is no soundness in any
of them, what glittering show soever they carry, ver. 14.

And though the spirit of the old man within you
hath a desire to contend, yet let the peace of God bear
the sway and overcome ; unto the which peace you
are evidently called, in that you are members of one
mystical body. For the better entertainment of which
peace, be grateful one to another, as well in conferring
as in requiting benefits, ver. 15.

The sum is a declaration and setting forth particu-
larly of the new man, which we are exhorted to put on.

First, he sets forth the particular virtues, then the
mother of them.

He had before exhorted them to put on the new
man, renewed in knowledge and holiness :

Now a man might ask what this new man is ? and
therefore he setteth forth what it is by every quarter
of it, what cloth and coat we must put on.

Here the apostle noteth that naturally we are all
naked and shameful in the sight of God, and therefore
as modest persons will be ashamed to look on their
own nakedness ; so we naturally are naked and detest-
able in the sight of the Lord, and therefore we must
be ashamed of our nakedness, and labour to get on
those garments whereby we may be holy and covered
in the sight of God, which else are abominable in his
sight.

This was it that the Lord exhorteth the church of
Laodicea, that she ' thought herself rich,' &c, but
thou art naked and poor, and therefore come and
' buy white clothing of me,' Rev. iii. 17, 18, to cover

thy filthiness and shame, which provoketh me. But
how shall we buy, seeing we have nothing to give the
Lord ? The prophet answereth, Isa. lviii. 1,2,' buy
for nothing.' And therefore seeing for costly apparel,
comely only in the sight of men, we will both give
exceeding much and go for it, what a shame is it for
us that we will not go for this apparel, which maketh
us costly in the sight of God !

And these are not only comely, but precious gar-
ments, and costly. In Pro v. iv., and in divers places,
they be called jewels, and pearls, and precious orna-
ments, and bracelets, &c.

Here, first, he setteth the causes, then the virtues.
The causes : 1 . Because we are chosen and elect,
therefore to do good works, to walk holily and put on
the cloth of righteousness, as the apostle saith to the
Ephesians, chap. i. 4, ' He hath chosen us, that we
should be holy and blameless.' Where we see what a
false charge the papists give upon the holy doctrine
of election, that it is a doctrine of looseness, whereas
the apostle teacheth us it is a doctrine to move to holi-
ness of life.

Another reason, ' because ye are holy.' Here he
taketh a similitude from the vessels of the temple, set
apart for the service of God in the temple ; and there-
fore we see the fearful judgment of God upon Bel-
shazzar, ' for profaning' the vessels of God in his
banquet, Dan. v. 3, 30. Even so, we being separate
and set apart by holiness of life to the service of God,
it is a shame for us to give ourselves to serve men, or
our own lusts and affections.

A third reason is in the word beloved ; ye are loved
of God, therefore love the things that he loves.

Quest. How shall I know that I am the beloved
child of God ?

Am. If I find in me the fruits of the grace of God ;
I must examine myself therefore, whether I have faith,
whether I have the love of God in me or no ; whether
I have any righteousness in me or no. And there-
fore the apostle Peter sheweth, 2 Peter i. 10, that we
may make our election and calling sure by good works.
And therefore the cause that men stumble and break
their necks in matter of election is, that they will go
to the university of election, before they have been at
the grammar school of calling and sanctification. And
therefore they argue, he that is elected shall be saved,
live he as he list (which yet is false, for the elected
shall live holily), and so contrary, if I be a reprobate,
I shall be damned, live I never so holily and godly.
But this also is false ; for as he that is elected to salva-
tion must needs be sanctified, so he that is not cannot.
And therefore we are not to climb to the top of God's
counsel to know our election, but must begin below
by our sanctification.

Now we are elected all of us, only by the love and

462

Ver. 12-15.]

SERMON XXV.

grace of God ; we have nothing of ourselves, and there-
fore none are better than another, nor can help our-
selves any whit. And, because we are elected by the
free grace of God, it is another reason to prove that
we should put on holiness.

The virtues follow. ' Bowels of compassion,' viz.,
the tender affection one towards another, 1 Kings iii.
26, which was shewed whenas the child should be
cut in sunder, the right mother her bowels were moved
within her at the danger of the child, and by no means
would have it divided. This is the compassion which
we should have one towards another, even when we
see any in danger, much more when they are in
trouble, which we see to be often in our Saviour Christ.

Secondly, ' easiness to be used ;' for so the word
signifieth, whereby a man is ready and easy to give
himself to the use of other, contrary to the perverse-
ness and frowardness that is in many. This is a
necessary thing ; for as inwardly there ought to be
compassion, so outwardly there should be cheerfulness
of countenance, and readiness to be helpful unto other.
This is, as belonging to all, so to rich men especially,
because they are ready to fall into this roughness,
being puffed up with pride, by reason of riches, as we
see in the churlishness of Nabal to David, 1 Sam.
xxv. 10.

Thirdly, ' modesty and humility,' whereby we think
basely of ourselves, and highly well of others ; the
contrary whereof we see practised amongst us, in tbat
men think too well of themselves, and therefore set a
cheap price of other men, contrary to the apostle's
precept, Philip, ii. 3.

Quest. But I shall then think a lie ; for shall I
think that he hath more knowledge than I, being
ignorant ?

Ans. We are not so to think ; but yet not to think
ourselves better than we are. And this is especially
meant of sanctification.

And therefore when we see a man live without any
outward blot of disorder, we are to think better of
him than of oorselves, because we know more evil in
ourselves, and can accuse ourselves of more sins than
we can do another man, whom we cannot know so
well as ourselves, and which hath, peradventure, less
knowledge than we.

Fourthly, • meekness,' whereby anger is both pre-
vented and pacified ; for whereas he had spoken of
two kinds of anger, one sudden and another continued,
this doth take them both away.

Fifthly, ' longsuffering,' when he will not be pro-
voked to anger, but put it off. This bringeth forth,
first, bearing one with another, and not presently to
revenge, as the manner is ; and secondly, to forgive,
for that is the right and true bearing one with another,
for else we do not forbear ; for there be many that
will forbear for a time, but will put it off till a further

time of revenge, which is a more horrible sin, as we
see in wicked Absalom, that did make a show of love
to Amnon, 2 Sam. xiii. 20-28, and said to his sister,
1 He is thy brother,' yet after revenged that injury
done to him in his sister with his death.

This forgiveness the apostle proveth by the example
of our Saviour Christ, who exhorteth also to forgiveness,
if our brother offend, not only seven times, but seventy
times seven times, Mat. xxviii. 22 ; and seeing the
Lord hath forgiven us infinite talents, we ought much
more to forgive our brother our debt, which is not an
hundred pence in respect of the other.

Having set down all these, he after commendeth
one principal virtue, viz., that which is the mother of
them all, viz. ' love,' where we are to see the opinion
of the papists, who make love the cause of all the
other virtues, because it is the mother.

True, we will grant that love is the mother of them,
so that they grant that faith is the grandmother, from
which love itself proceedeth, 1 Tim. i. 5 ; and there-
fore, as the branches come indeed from the trunk,
and receive sap by it, but from the root, so do these
graces come of love, from faith. So that love is
indeed the mother of these, as the apostle, 1 Cor. xiii.,
sheweth, that the fruits of love are longsuffering, &c.
For as the mother for love doth think all pains to be
nothing, because of the affection she beareth towards
her child, even so, if we have love, it will be laborious
and stirring. And therefore it is not enough out-
wardly to bow, and make curtsey, unless love be in
the heart.

• Love, the bond of perfection ;' id est, wheresoever
love is, there will be the performance of all duties ;
for if there be love towards me, I shall have this man
to be my hand to help me, that man to be my foot to
carry me, and the minister mine eye to direct me, &C.
So that hereby it is that we are all bound and tied
together in all good duties.

Doct. And thence saith, we must have the ' peace
of God to rule us,' where he noteth, that by nature
our spirits are contentious, and ready to fall out : and
therefore it is necessary that we let the Spirit of God
be the controller of our outrageous affections, as the
controller of the house.

Lastly, ' thankfulness.' This is another fruit of
love, and a singular nurse of peace and quietness.
When by gifts men give one to another, and requite
one another, they testify their thankfulness on.
another. This was the practice of the children of
God in their feasts and solemn r we see in

Esther ix. 19, according as we use, at the beginning
of the year, to send new-year's gifts. And therefore
it is a commendable thing, and necessary to maintain
love one amongst another, to use to give mutual gifts,
and to bid one another to feasts.

CARTWRIGHT ON THE COLOSSIANS.

[Chap. III.

SEKMON XXVI.

Let the word of Christ dwell in you plenteotisly in all wisdom; teaching and admonishing yourselves in psalmi
and hymns and spiritual songs, singing with a grace in your hearts to the Lord. And whatsoever ye shall
do in word or deed, do all in the name of the Lord Jesus, giving thanks to God, even the Father, by him. —
Col. III. 16, 17.

THE apostle, in his exhortation, tending partly to
mortification, forbearing that is evil, and partly to
quickening, and doing good works, hath exhorted to
divers duties which are good and necessary to be done
of the godly, and dehorteth from the evils to be
eschewed. Now he cometh to a more general exhor-
tation, whereby they might be furthered unto all those
good duties before spoken, and all other holy duties,
which cannot be particularly reckoned up ; and where-
by also they might be kept from all evil things which
are forbidden.

To the end you may refrain all the vices aforesaid,
and practise all the virtues afore spoken, together with
all other vices to be avoided, and virtues to be em-
braced, it is necessary that you be exhorted, that the
word of God be as familiar unto you as if now in one
house it dwelt with you ; that you have it also plenti-
fully, and, as it were, treasured up against the day of
need. Last of all, that you have it in all wisdom,
making choice both of the things that are most im-
portant in it, and especially that which doth most j
concern yourselves, and your own particular use ;
avoiding all curious questions, tending rather to strife
than to edification of God, which is by faith. And as
you must hare it for your own use, so also for the
use of others ; as well in teaching those that are
ignorant, as in admonishing those that walk not
according to their knowledge they have received.

And in your meetings to make merry, let your
mirth be shewed forth in psalms, singing as well with
instrument as with voice ; also with hymns of thanks-
giving for benefits received ; and for further variety
against irksomeness, which our nature easily falleth
into, with songs of praising God for his noble acts ;
all spiritual unto the Lord, not only with the voice,
but especially with the heart, with such both tune
and gesture as may give grace to the hearer, ver. 16.

To conclude ; because it is infinite to speak of all
things particularly, whatsoever you do in word or
deed, let it be such as calling on the name of God in
Jesus Christ, for good direction in them, you may
return with thankfulness to God the Father, through
Jesus Christ, the only mediator between God and us,
ver. 17.

The sum is a notable and excellent instruction and
direction for us in all the ways we have to walk in.

First, consider of a special duty ; secondly, of a
general duty of all Christian men.

Special duty, which is to sing and to praise the
Lord.

The other general to all men.

The special duty towards God and men, ourselves
and other men.

To ourselves, he requireth of every man the pro-
per use of the word to himself, ' the word of Christ
dwells,' &c. It is called the word of Christ, because
he is the author and object of it.

Here he requireth, 1, that it must dwell in us ; 2,
it must be richly in us ; 3, with all wisdom.

For the first, we must be familiar with the word of
God, for as Eliphaz sheweth the means to be familiar
with God is to be familiarly acquainted with his word.
And therefore we must be acquainted with it, as with
that which dwelleth in our house with us. As a man
may have other acquaintance and other business, yet
his special acquaintance is in the house ; so ought
we to be with the word of God. And therefore it is
said we must have the word of God dwelling in us, it
must not be loose, as Mat. xiii., the seed by the way-
side ; but it must be rooted in us, as the apostle
saith. And St James saith it must be ingrafted into us,
James i. 21, as the graft into the stock. And, Heb.
i. 2, 3, seeing Christ is above all angels, it behoves
us to take heed to his word, that we hold it well, and
be not as riven vessels, that let it run out. This the
apostle speaketh here is notably set forth in Ps. cxix.,
2d part, he ' covered the word in his heart,' as the
husbandman that covereth the seed in the earth, that
it may take root, and bring forth fruit. So that this
is to be acquainted, and to have the word dwell with us.

Secondly, We must take care that it dwell ' richly '
in us. We count him not a rich man that can talk
of wealth, but that hath his treasures and store-houses
richly filled, to draw out in time of need. So must
we be rich in the word. And therefore, as the rich
man corruptly dealing is never satisfied, but is still
desiring more, and is never content with a little, so
ought we for the word. Again, as the rich man taketh
all pains, and never rests, so we are to labour with
diligence for the treasure of the word, for nothing
cometh by idleness. And hence it is that because we
are not treasured with the word, and have it not in
store, we are driven to such distresses in time of afflic-
tion and trouble ; and therefore we are to labour to
have the word richly dwelling in us, that so we may
draw out of our store-houses in time of need.

Thirdly, and especially, the word must dwell in us
' in all wisdom.' It must not only be delivered dis-
creetly by the minister (which yet is necessary that it
be wisely and fruitfully delivered to every one), but

464

Ver. 16, 17.]

SKKMON XXVI.

we must see that it be in us, in all wisdom ; which is
both in affection and use.

First, It is necessary that we come to the word,
not for any sinister end and affection, for to be
counted wise, and to talk of the word, or for to have
the report of men, but that we come only to it with
love of it.

Secondly, In regard of the use of the word, we are
to come to the word, not to learn to maintain our own
errors and heresies, or to maintain our sins. As be-
cause of the drunkenness of Noah, or by the filthi-
ness of Lot with his daughters, to take occasion to
maintain drunkenness and whoredoms, this is an
horrible abuse of the word. In Amos, chap. vi. 3, 5, 6,
we see them reproved that would play with David's
instruments, having no skill or art ; that is, no heart
to use them well. Whereas David had skill by them
to stir up his affections. So do they that maintain
their filthy dances by David's dancing.

In regard to the use of the word, the wisdom re-
quired of us is, that we seek and labour especially
for the greatest and chiefest points of religion, as holi-
ness of life and heart, righteousness, temperance, &c,
Mat. xxiii. 23 ; as our Saviour rebuketh the Scribes and
Pharisees, These things ye should not have neglected,
but especially you should have regarded justice, &c.

Such are they in our time that follow after the doc-
trine against ceremonies, which they should know,
but not neglect other more weighty.

Another point of wisdom is, as to mark those things
which belong most especially and generally to all
Christians, so to mark and learn those things espe-
cially which most especially concern ourselves and
our state and condition. Contrary to which are they
that, when they hear anything which is against the
sins of others, take hold of that presently, but let
pass what concerns themselves. Inferiors look to
those things that are rebuked in their superiors, and
superiors to those things that are reproved in their
inferiors, not in themselves, which we ought to regard
most. As if we feel sluggishness in ourselves, we are
to mark the doctrine which may most stir us up ; if
we feel hardness of heart in ourselves, we ought to
give ear to the doctrine which may soften us.

Thus much of the use of the word in regard of our-
selves. In regard of others, we, even all generally,
are to help and teach others in the word, so as that we
go not out of our callings, usurping public authority,
being but private men. Thus, those that have know-
ledge should teach and instruct them that are ignorant
in that which they know not ; and, in this regard, a
woman may teach another, one brother another, those
that have knowledge to teach the ignorant, and in
reforming them in that which they know amiss.

Another duty we owe to others, in regard of the use

of the word to our neighbour, is, if he fall, to admonish

him of his sin, and thereby to help him up. And

therefore the apostle saith, ' admonish one another,'

465

Col. iii. 1G, Heb. x. 25. And by admonishing is also
understood a comforting of those, and exhorting of
them, that do well.

Here we see what a shameful doctrine of popery it
is to take away the word from all but minisl
Whereas the apostle maketh it a duty to all, even to
women, whom they cannot abide to be teachers, which
yet they may in their own houses, giving place I
withstanding to the men, if there be any, but yet they
may reprove those that offend in their houses.

Thus much of the behaviour towards men. Towards
God the duty is set down, that when we are merry and
cheerful, to sing psalms and hymns unto God, ver. 16.
And therefore St James saith, chap. v. 13, 'if any
be rnerry, let him sing psalms ;' so that it is a g
thing that, partaking of the blessings of God, we should
be merry and glad ; but our mirth must be to the end
we may glorify and praise God for it.

This praising of God, 1, with psalms, which were
psalms used with the voice and instrument both, and
therefore David saith, ' Arise, lute and harp," Ps. cviii.
2, cl. 4, and bids us sing upon the organs, &c.

And that this word signifieth thus, it appeareth,
because in Daniel, chap. iii. 7, there is an instrument
called a psaltery : bfitog, a hymn, is a song of thanks-
giving for a benefit received, and therefore our Saviour,
after his supper, sang an hymn, Mat. xxvi. 30, viz.,
for a particular benefit.

Lastly, a song is a more general thing than cither
the psalm or hymn, •viz., wherein we give thanks, not
for particular benefits, but for general blessings re-
ceived at God's hands, as when David praised the Lord
for the works of creation, as the heavens, &c., Ps. civ.
Doct. This teacheth us that we should not be
a- weary with singing praise unto God. And then
to prevent our weariness, and to meet with that cor-
ruption of ours, he saith, we must change thus, when
we are weary of one manner of singing, we must sing
another.

Use. These must be spiritual songs, viz.. holy psalms
and songs, not profane and wicked love-songs ; which
condemncth the wicked practice of men and women,
that though they have so many excellent psalms. y< I
sing foolish songs to stir up then- minds to wickedness.
Again, we must sing ' with grace,' viz., both with a
comely and reverent gesture, and with a decent and
sweet tune, that it be not a rude tune, but such as may
be both understood, and may stir up ourselves and
others to glorify God the more.

Again, especially it must be ' with the heart ;' for
seeing our hearts are ready to be stolen away, we must
lav especial weight unto our heart, that all the power
of the heart and soul be present and applied in singing
to the praise of God, and yet the voice to be used too.
Here we see condemned the songs of the papists,
which sing that which they understand not, and there-
fore with what affection can they do it ? And be it that
their affection be good, yet their understanding, being

CARTWRIGHT ON THE COLOSSIANS.

[Chap. III.

wanting, they sing not aiigkt, 1 Cor. xiv. 15, 16.
Clean contrary unto David, that, Psalm ciii., biddeth
his soul, his heart, and mind, and all that is within
him, to praise the Lord. And therefore, though the
papists should sing never so unto the Lord only, which
yet they do not, for they have their songs also unto

the saints, &c, yet it is no true singing which the
Lord requireth, when they sing with the tongue only.
Lastly, We must sing them unto the Lord alone ;
and to him we must sing songs of praise and thanks-
giving, and therefore not to the saints, nor to any
other creature whatsoever.

SEKMON XXVII.

Wives, submit yourselves unto your husbands, as it is comely in the Lord. Husbands, love your wives, and be not
bitter unto them. Children, obey your jmrents in all things: for that is well pleasing unto the Lord. Fathers,
provoke not your children to anger, lest they be discouraged. — Col. III. 18-21.

THE apostle having discoursed severally and par-
ticularly of sundry duties of Christian men,
general to all men, of what states and conditions,
sexes and ages, soever they be, he now cometh to the
particular duties belonging to every one in their par-
ticular calling.

Having instructed you in the duties which are
general to all, I come to inform you in those that are
special, according to the several callings of every one
of you, as those which will easily come from you, if
you have well profited in the former. Now, according
to the order God himself keepeth in the fifth com-
mandment, I will begin with the duty of inferiors.

You wives, therefore, notwithstanding you have
other duties, I exhort you, as to that which is hardest
for you, wherein you are customably shortest, and
being performed, others will easily follow, that you
be subject and obedient, as to others that may be
above you (as parents and magistrates), so especially
unto your own husbands, as that which is the most
comely thing of all, because you, I know, strive to
comeliness. Which obedience and subjection is not
yet so absolute, and so general, but it hath this excep-
tion, so far as you are commanded things not unlawful
by the word of God, ver. 18.

You husbands, although you owe sundry duties
unto your wives, yet specially I exhort you to love
them dearly, as that which you are most customably
shortest in; and which being thoroughly settled in
you, will easily pull all other duties after it. And
therefore be not bitter to them, which cannot stand
with love, ver. 19.

You children, from a heart subdued, and truly
humble, obey your parents, not by halves, and so far
as they command things to your liking, but in all
things not contrary to the word of God, although it be
to the crossing of your desires ; for which cause let it
be always before your eyes,' as a goad to stir you
up to this obedience, that in so doing you shall not
only please your parents, but do a thing acceptable to
the Lord himself, ver. 20.

You parents, abuse not your authority, or the pli-
able minds of your children, either by commanding
things unlawful, or by hard usage of them, to provoke

them to any undutifulness towards you, or to have no
courage or comfort to do the things required of them,
ver. 21.

The sum of all which is an exhortation, which the
apostle giveth to the most straitest bonds amongst
men : the first, of the wife and husband ; the second,
of the parents and children, which are the straitest
bonds between men.

But, first, we are to speak of the last verse of the
other text, ver. 17, ' Whatsoever ye do, or say,' &c.
The apostle had travelled in setting forth unto them
many special duties they ought to perform, as Chris-
tian men and women. And because it were an infinite
thing to set down all duties particular to Christians,
he wisely comprehendeth all, both those duties spoken
of before, and all other duties in this verse, saying,
' Whatsoever ye say or do, let all be done in the name
of our Saviour Christ.' The like doth our Saviour
Christ, who having spoken in the fifth and sixth, and
part of the seventh, of Matthew, of the duties to our
neighbours, doth comprehend all the duties which we
owe to our brother, in all the law and prophets, in
this, Mat. vii. 12, 'Do as you would be done by.'
So here the apostle doth. The like we have, 1 Cor.
x. 31, ' Whether ye eat or drink, or whatsoever ye do,
do all to the glory of God.' Here we have a very
notable rule, that we should not speak, nor do any
thing, but that which we may commend unto God in
prayer. And therefore every man ought to purpose
with himself in the day, to do nothing else but that
which is good and right; and this will be a means to
keep him from whoring, drinking, and all unhonest
things, whenas he is to do only that which he should
desire a blessing in prayer of God in, and for which
after we are to return to God in thanksgiving again,
which none is so senseless as that he will do for his
sins and wickedness he hath committed. And, in-
deed, there is no good thing, whatsoever a man doth,
as to speak of law, physic, &c, which of themselves
are good, and therefore cannot be good unto us,
(though to others they may be) unless we commend
them unto the Lord in prayer.

Here, also, we are taught, in that we are to pray to
God and thank God for all good things we say and

406

Ver. 18-21. J

SERMON XXVII.

do, we have them not of ourselves, but from the
Lord.

After verse 18, the apostle doth set down a notable
exposition of the fifth commandment, i. c. beginning at
the duties of the nearest bonds ; and first he setteth
the duty of the inferiors to the superiors. And first
he sheweth forth the duties of those which owe com-
mon duties together one to another mutually, as hus-
band and wife ; and then the duties of them jointly to
those that are underneath them both.

And this is the order which the apostle useth, who,
having set down general duties of Christianity before,
he now cometh to particular; thereby insinuating,
that those that have laboured to observe the general,
as of holiness, temperance, long-suffering, love, &c,
they shall more easily perform these particular duties.
This is a notable doctrine, and therefore we see Jethro
counselleth Moses to choose such rulers to help him
as hated covetousness, Exod. xviii. 21. This is a
general duty, to hate covetousness ; noting, that if
they were faithful in that, they would be good gover-
nors, and magistrates, and captains. And therefore
we see Joseph, having all which his master had under
his hand, save his wife, is said to have ordered all
things well, Gen. xxxix. 5-9. The reason is, because
he feared God, that is, because he had the general
duty.

Again, therefore, we see that servants by the gene-
ral duty of doing their duty in the sight of God, are
persuaded to obedience to their masters. So that this
is to teach us to labour principally for to have the love
and fear of God, and to do our duties as in the sight
of God, which is a means to help us in our particular
calling.

And as it is a true thing, that if I love all men and
perform duty to all men, as much as I can, then
much more will I do it to my wife, children, and those
that depend upon me, according to this rule of the
apostle.

And as that is true, so also the diligent and true
performance of the duties of our particular calling is
a great means to help, and to confirm us in the gene-
ral duties, Rom. i. The apostle taking an oath, and
calling God to witness, confirmeth tho faithfulness
of his oath, by his faithfulness in his particular office
of his ministry. And to Timothy he saith, 1 Tim. iii.
5, that he that is not able to govern his wife and family
privately, is not fit to govern publicly in the church or
commonwealth.

For the particular duties, first, of wives. In the
epistle to Titus, chap, ii, 4, though the apostle re-
quireth love of the younger wives to their husbands
and children, yet they are not so ready to be behind
hand in love, as in this duty of subjection ; for when
she is admitted to the friendly and amiable use of her
husband, that she hath ' power over his body,' 1 Cor.
vii. 4, as he of hers, therefore she thinks she is shut
out from subjection to his authority, and therefore it
467

is that the apostle so stands especially upon that duty
of subjection ; for concerning love it is usually more
exceeding in women than in men. And therefore
David, in his verses on Jonathan, 2 Sam. i. 2G. saith,
his ' love exceeded the love of women.'

But he insisteth upon her obedience, and he bring-
eth this reason, because it is comely. It had been a
notable reason to have persuaded her to subjection,
because the Lord commands her will to be subject
unto her husband ; and howsoever before the fall she
was subjected unto him, yet after the fall her yoke was
heavier, and therefore the Lord saith, Gen. iii. 1G ;
1 Cor. xiv. 34, ' Thy will shall be subject to thy hus-
band, and he shall rule over thee.' Again, as 1 Cor.
xi. 9. He might have said the woman was made for
the man, not the man for the woman ; and the woman
was taken out of the man, Gen. ii. 18, not the man
out of the woman.

And a more notable reason is in 1 Tim. iii. 14. The
woman was deceived, not the man ; for he was led
away by affection to her, and was not deceived. And
to Titus, chap. ii. 5, the apostle rendereth another
reason of this subjection, ' lest the gospel be evil
spoken of,' therefore the wives should be subject to
their husbands.

But here the apostle rendereth this reason, that it
is comely ; because women delight in neatness and
comeliness. And howsoever they think it a disgrace
to be subject, yet the apostle saith it is more comely to
be subject. And St Peter standeth much upon it,
teaching, 1 Pet. iii. 1-6, that tho comeliness of a
woman, which is most comely in the sight of God, is,
that she be quiet, humble, and obedient ; and there-
fore if women will have their rings, jewels, and brace-
lets, as an ornament and comeliness to them, let them
be decked with this, to be humble in obedience to
their husbands.

And yet this subjection is restrained, that it be • in
the Lord,' ver. 18, and Eph. v. 24. If he be too severe,
and command things not fit, yet she is not to reject
the yoke of obedience, but go under it ; but if he give
commandment contrary to God, she is not to obey
therein, following the apostle's rule, Acts iv. 19, 'It
is better to obey God than man.'

Then, ver. 19, he setteth down the duty of hus-
bands. And howsoever there are many duties en-
joined there, yet the principal duty the apostle re-
quireth is love, because men are usually short and
cold in that affection. Indeed, in the affection and
love for fornication they will be oftentimes exceeding
hot, but in this true love are far short and too strait-
laced.

The apostle setteth forth this affection of a man in
Eph. v. 28, saying that he should ' love his wife, as his
own body,' and the reason is, because she is weaker,
1 Pet. iii. 7, and full of infirmities and weaknesses,
and therefore he is to cover them by love, Prov. x. 12.
For if he have maims or blemishes in his bodv, he

II h

CARTWRIGHT ON THE COLOSSIANS.

[Chap. III.

will be ready to use all means to hide them ; so must
the man do to his wife, being his own body.

And the apostle Saint Peter, 1 Pet. iv. 8, sheweth
a general duty of love, to cover many infirmities :
' Above all things,' saith he, ' have fervent love, for
love shall cover the multitude of sins.' And the

apostle saith further, he is not to be bitter, for love
hath no gall in it, and therefore the husband is to exer-
cise his love toward his wife by avoiding all manner of
bitterness toward her.

%* The 20th and 21st are handled in the next ser-
mon.

SERMON XXVIII.

Servants, be obedient anto them that are your masters, according to the flesh, in all things ; not with eye-service, as
men-please rs, but in singleness of heart, fearing God ; and whatsoever ye do, do it heartily, as to the Lord
and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the
Lord Christ. But he that doth wrong, he shall receive for the icrong that he hath done, and there is no
respect of i)ersons. — Col. III. 22-25.

THE apostle cometh from the general duty belong-
ing to all Christian men, to the particular
duties of men in the household ; and having spoken
of the dnties of husbands and wives, and of parents and
children, he cometh now to the last couple in the house-
hold, of masters and servants. As if he should say,

You servants, from a mind subdued, obey your
masters, whose commandment over you is but for a
time whiles you are in this frail estate, and that in all
things which may stand with the keeping of a good
conscience. Now your service must not be alone
when your masters stand by and look on, as seeking
only to please your masters ; but in singleness of heart,
as fearing God, whose eye is always upon you when
your master's eye is off, ver. 22.

Your service ought also to be voluntary and cheer-
ful, as that which is due to the Lord, who loveth a
cheerful giver, and not as unto man, that cannot dis-
cern whether it be done frankly, ver. 23.

Knowing that you shall receive in reward from the
Lord, life, as an inheritance which he will freely, as
upon his children, bestow upon you ; for it ought to
uphold you in your dutiful service, that you serve not
so much your masters, which are but men, and there-
fore sometimes unthankful and unable to recompense,
but the Lord, who is both able and will recompense
your well doing, ver. 24.

Remembering on the other side that whatsoever he
be that doth wrong, whether master or servant, thereof
he shall receive the punishment from the Lord, who
accepteth neither the person of the servant to pity
him, because of his poor and base estate, nor of the
master's to spare him, because of his dignity and high
degree, ver. 25.

The sum is, the setting forth of the duty of the last
pair and couple in the household, id est, of the masters
and servants.

But first we are to speak of that which remaineth
of the other text, of children and parents.

First, ver. 20, Children are commanded to give
obedience to parents. By obedience is meant all
duties which children owe to their parents, which are

divers. And first, of a duty which belongeth to all
them in the household, husband, wife, parents, chil-
dren, masters, servants, viz. to pray particularly one
for another, and more particularly than for others ;
for parents, that they are bound to it, we see it in
Job, that he prayed for his children, being at feasting,
Job i., lest they should let any sin overpass them in
their feasting, wherein they might offend. And by the
same reason children are bound to pray for then-
parents ; and also by the commandment the subjects
are commanded to pray for their princes, 1 Tim. ii.
1, 2 ; and so princes to pray for their people, as David
doth in sundry psalms, wherein he maketh prayer for
himself and his people, 1 Kings xviii. Solomon also
doth the like in 2 Chron. vi. 21. But to come to
more particular duties of children to their parents : 1,
reverence, viz. a special reverence, which they are to
carry to their parents above others ; secondly, love, a
particular love of their parents, in regard also that
they are set over them of God. These are inward
things. Outward duties are, first, a reverent behaviour
in their countenance and carriage towards them, in
their words and in their works, to be ready to obey
and do those things they are commanded, not con-
trary to God.

And therefore it is said ' in all things,' viz., not to
obey their parents in that which they themselves like,
but in all things, though hard and contrary to their
own liking, if it be not against the word of God.

And one special duty of obedience, is to bear with
all, and cover the infirmities of their parents, as Shem
and Japhet did to their father Noah, Gen. ix. 23.

Further, if the parents have need, they are to re-
lieve and maintain their parents, 1 Tim. v. 4, for if
the children be able to maintain them, the church is
not to be burdened.

Amongst other, a most notable duty is that where-
by children are to yield obedience to their parents, in
being bestowed by their parents in their occupations
and manner of life. And, therefore, we see that Adam
bestowed his sons, one in tilling the land, the other in
keeping cattle.

4G8

Ver. 22-25.]

SEltMON XXVIII.

But more especially in marriage, they are not to
suffer themselves to be bestowed without their parents'
consent : where we see the wretched disobedience of
children, that will give themselves at their own pleasure,
contrary to their parents' consent. And a wretched
and foolish peevishness [hath] crept into the hearts of
children, that they will take it in great dislike, if then-
parents be spoken unto before themselves, clean con-
trary to the example of the Scripture, and even con-
trary to the practice of heathen and natural men.

As we see Ishmael would not marry, but by his
mother's consent, Gen. xviii. ; and contrariwise what
a heart-breaking was it to Isaac and Rebecca, that
Esau married contrary to their consent ? So that
this is a special duty of children, both sons and
daughters, not to marry, or choose their husbands or
wives, without their parents' consent. So that their
parents do match them so, as may be equal and fit
for them, in regard of age, estate, &c.

Whereas if parents force their children, contrary to
reason, for gain, &c, they deal wretchedly in that.
And as parents are not to force their children, so
children are not to disobey their parents, when in age
and condition they find out fit matches for them in
any sort.

And a reason that parents are to be obeyed of their
children, in those things that are good, is because
they are obedient also in the same unto the Lord.
And we know it is an easy matter, if with one wdiiting
a man may paint two walls, it is more easy for him to
paint one. But our obedience, therefore, must be in
the Lord, viz., only in those things, only wherein they
command according to God. And therefore our
Saviour Christ, when his mother bid him change
water into wine, John ii., refused ; he denied her, be-
cause the time was not come. But we may not speak
as he spake ; for we must, if they command us con-
trary to the word of God, with all reverence deny to
do it, and not in any controlling or snappish fashion.

In that he saith parents, he meaneth both father
and mother; for children, because the father hath
more authority, and because, peradventure, the in-
heritance lieth upon his disposition, will obey their
father, but they care not for their mother.

Howbeit obedience is commanded to both, Exod. x.
12. And howsoever it cometh oftentimes that the
children are disobedient by the too much tenderness
of the parents, yet the children are not to trust to
that, for if they lose their parents' love through their
wicked behaviour, they cannot assure themselves of
God's.

A foolish son, saith Solomon, doth overthrow his
father's estate, and drives away his mother, viz., both
overthroweth and driveth away both, and maketh
parents that they cannot abide the sight of them.

As the hatred of brethren is strong, because their love,
which was great, is broken, so if parents' love, which
is far greater, be broken, the hatred will be the more.
469

The duties of parents are divers: 1. To see the dis-
position of the children, and according to their fitness
to dispose them in this or that calling; specially to
bring them up in the fear and information of the Lord,
Eph. vi. 4. Secondly, to lay up for their children,
2 Cor. xii. 14.

And further, not to provoke them by indiscreet cor-
rection, ver. 21, in not correcting them, according to
their sexes and ages, as when they correct their -
and daughters, and all alike: which may provoke
them, or give occasion at the least (for children ought
to bear it patiently though they be injured), yet they
may discourage their children by indiscreet and too
hard correction.

And on the other side, parents are to take heed
that they kill ^ot their children by too much pamper-
ing them, which is ofttimes the cause of the death of
their soul and body, as David did his sons, who, '•'
he was loath to displease them, Absalom sought hig
kingdom, and his life, and defiled his coneubh

Then he cometh to the next couple, of servants and
masters, ver. 22. And servants are commanded to be
' obedient to their masters in the flesh.' So called,
first, because they are onlj* for this life, and can reach
no further, mitigating the sharpness of service in
those times wherein servants were bond-slaves, so that
all that was the servants' was the master'-.

For otherwise, 1 Cor. vii. 22, the apostle sheweth
that servants be ' God's freemen,' as well as the mas-
ters, if they be God's children. Secondly, master- of
the flesh, because they cannot command their souls,
but only their body.

The dutifulness of servants consisteth in two things :
first, that it be done with faithfulness, not with i
service, but as in the presence of God. Secondly,
that it be done willingly, and freely, and frankly. For
the Lord (2 Cor. ix. 7) loveth a cheerful giver.

And therefore the apostle saith, ver. 28. they must
do it, 'as unto God.' Examples we have of Abra-
ham's servant, whose faithfulness we Be< . who, being
sent to fetch a wife for his master's sen. when he
came to the place fell upon his knees, and prayed,
and commended his business to God, Gen. xxiv. 12.
"Which teacheth that servants must not only be faith-
ful, but careful, by commending their bus I M unto
God : and therefore they are to pray both for sm ugth
and wisdom in their master's business.

Again, we see in him a singular diligence, in that
coming to the place, set up the camels, and saw them
served, before he would rest, though he was a-weary,
and would not eat before he had his answer. And
chap, xxxi., in Jacob's faithfulness to Laban. his uncle.

In Jacob, we see his diligence and pains, both in
the heat of the day and in frost of the night. Ami as
the greater and weightier the business of his master
is, by so much the more he is to commend his busi-
ness unto the Lord, and ought to be more careful.

A reason the apostle rendereth, that whereas if the

<;o

CARTWMGHT ON THE COLOSSIANS.

[Chap. IV.

servant have an unkind, or a poor master, that cannot
or will not repay, nor recompense his pains, he is
thereby made careless, yet the Lord telleth him, that
if he be faithful, he is the Lord's servant, ver. 24, and
he will reward him with an inheritance, accounting
him as a child.

//c that doth injury. This is brought as a reason

both to the master and servant, that if the master be
injurious unto the servant, the Lord will not spare
him, because of his wealth and high estate, because
he is above his servant : as earthly judges will often-
times be partial. Neither will he spare the injurious
servant, because of pity to his poverty and inferiority.

SEKMON XXIX.

IV masters, do unto your servants that which is just and equal, knowing that ye also leave a Master in heaven.

Col. IV. 1.

YOU masters, look that you yield unto your ser-
vants both wages, and meat, and drink, as that
which is right ; and with moderate rest and recrea-
tion, some further recompense, according to the good
service they have done, as that which is equal ; con-
sidering that as your servants are to render an account
unto you, so you must give an account unto your Mas-
ter which is in heaven.

The duty of masters is, first, to do justly, viz., that
they give that which they agree upon according to the
law in regard of their wages.

Secondly, that they deal equally towards them, viz.,
with consideration besides.

And therefore it is requisite that the master ac-
count the servant in some sort as a child, and in
that regard to carry an equal hand to him as to his
child, and to love him. And therefore we see that
Xaaman's servant called his master father, 2 Kings
v. 13.

And Joshua, being a magistrate, called Achan,
though a thief, son, Josh. vii. 19. Such affection is
required of masters and servants one to another : the
master should rule and command as a father, and the
servant is to be dutiful as to a father.

By that which is equal, therefore, is meant all
things meet, besides their meat, drink, and apparel
(which is of their bargain), but especially for their
instruction, that they be taught and instructed in the
will of God ; and therefore ought they to bave liberty
both to go to the public service of God, especially on
the Lord's day, and also that they have, beside, some
time for honest recreations.

And therefore better it is to be many men's horses
or oxen than their servants ; for to their oxen they
will give meat for their work. But peradventure to
servants they will deny that, and especially will have
little regard that they serve God, for they will hardly
spare them so long from their drudgery.

Furthermore, according to their servants' faithful-
ness, and as they have profited their master by their
service, so ought they to reward them, Deut. xv. 14.
For it may be that the master's life may be saved by
his servant, and therefore, accordingly, he is to have
regard unto him.

And therefore in that place of Deuteronomy, how-
beit a stranger might be kept as a servant all his life,
yet the Jews are commanded, that if one of their
brethren, i.e., one of the twelve tribes, if he were a
servant, he should go out free at the end of seven
years, at which time his master is commanded to give
him of his wine, and of his oil and corn, and of what
God did bless him with, for that he hath been a means
whereby that hath been increased. Even so masters
are taught, that according as God hath blessed and
enriched them by the labour and means of their ser-
vant, so they are to recompense them, over and above
their wages. It followeth, —

Continue in prayer, and watch in the same with thanks-
giving; praying also for us, that God may open unto
us the door of utterance, to speak the mystery of Christ,
where/or I am also in bonds; that I may utter it, as
it becomeih me to speak. Walk wisely toward them
that are without, and redeem the time. Let your
speech be gracious always, and powdered with salt,
that ye may know how to answer every man. — Ver.
2-6.

We have heard of general duties to all men, and
particular to some sorts. Now he cometh to a third
kind of duties, which is of another sort, as it were
compounded of both, being partly general, and belong-
ing to all others, partly particular, which did after a
more particular sort belong unto them, viz., pray el-
and thanksgiving, &c. As if the apostle should thus
speak.

And now to return again to the general duties, and
yet such as for the most part belong rather unto you
than unto other persons and churches not so stated or
affected as yours, I exhort you to take pains, and to
continue in petitions and requests unto God, with heed
taken that it be not done carelessly and drowsily ; the
which both with continuance, painfulness, and watch-
ing, must be done and performed in thanksgiving for
graces already received, ver. 2.

Praying in both sorts, as for all men, and the faith-
ful above others, so especially for me and Timothy,
that God would open our mouths wide, as a gate,
otherwise shut, is set open, that we may'speak the

Ver. l.J

SERMON XX rX.

secrets of Christ, naturally hidden from all men, and
by dispensation of God always to the coming of Christ,
obscurely known to the faithful, yea, to the angels
themselves, for which I am in hold, ver. 3.

In which respect you are yet further to strengthen
and stretch out your prayers for me, that, all fear set
apart, I may make it manifest, as it is meet, both in
regard of the excellency thereof, and the special trust
of the apostleship which is committed unto me, ver. 4.

And seeing you dwell amongst those that are
strangers from God, walk wisely, that you be neither
infected with their evils, nor they have occasion to
speak evil of the truth, and that, by the light of your
godly conversation, they may be allured to give ear to
the truth, therein following the example of diligent
merchants, that, to redeem their losses that are past,
watch to take all opportunity of gaining, ver. 5.

More particularly look to your speeches, in the wise
ordering whereof Christian wisdom is singularly dis-
cerned, that it be always, as savoury meat, well sea-
soned, whilst 3rou shall be able to answer every man
according as their particular estates require, ver. 6.

The sum is an exhortation unto certain Christian
duties, especially concerning the Colossians, though
belonging also to all Christians.

First, a duty towards God, viz., prayer.

Secondly, towards men, how to carry themselves,
whether within or without the church.

For prayer in general, we are to consider that it
consists of two parts, petition and thanksgiving, and
therefore by prayer he only meaneth here petition and
suit unto God, because of the other part, viz., thanks-
giving, he after exhorts them to.

Concerning prayer, the excellency of it is not here
to be spoken of, as that it is a key to open all God's
treasures, &c.

But we are to consider that which the apostle
speaketh of here, viz., exhorting them to continue and
to be watchful unto prayer, by which both continuance
and fervency in prayer are understood. For con-
tinuance in prayer, it is the same as to pray always,
as the apostle requireth in another place, when he
saith, pray continually, 1 Thes. v. 17. It is not
meant that one should do nothing but pray, for then
we should not eat nor sleep ; but he meaneth that we
ought to keep a steady and continued course of prayer,
not only publicly, but privately, and particularly in
our closets ; for we have not only general, but particular
matters to pray for, which concern ourselves particularly.

And the apostle saith that men are to continue this
ordinary course of private prayer ; for many will begin,
but will soon be a-weary of it. And therefore he
meaneth that the ordinary course, which we see used
to be three times a day ordinarily, is not to be let
off. And therefore it is called the ordinary sacrifice,
which was only in the morning and the evening offered,
yet called the continual sacrifice, Exod. xxix. 38, 40,
41, because it was continuallv offered even' day.
471

Secondly, In that he saith, ' watch unto pray,
he noteth that it must be a fervent, not a drowsy,
prayer, and we must keep our minds close unto God,
that they do not wander abroad ; and that it be done
with earnestness, not drowsiness, which is oft turned
into sin ; which cometh either from the cares of this
life, or from sorrow ; as the disciples, when our Saviour
exhorted them to pray, they by sorrow for his departure
were overcome with sleep, Luke xxii. 1.5.

But, furthermore, as we are to ask in prayer, so we
are to return unto the Lord in thanksgiving, contrary
to the custom of men that are watchful enough to ask,
but return not with thanks ; and a general fault it is
that we are long in our petitions, and short in our
thanksgiving.

This corruption we see in the nine lepers, Luke
xvii. 17, 18, that were earnest in their petitions unto
Christ, but forgot to give thanks, when they had re-
ceived their desires.

But the apostle exhorts us to be as watchful to
thanksgiving, as to petition, contrary to our corrupt
nature.

And seeing by reason of the benefits of God we want,
and our great wants, we have need to ask supply of
God. So is there none of us, but we have received
many and ample blessings of God ; and therefore have
as just cause to return him thanks.

But many men have their eye all upon their want.-?,
that they will never look upon the graces and bless-
ings of God, bestowed on them, whereof they are for-
getful.

And as many are faulty in this, so there are more
which are guilty of this fault, as to think all is well
with them, and therefore cry, ' Peace, peace,' to them-
selves, thinking they have need of no more grace of
God ; and therefore neglect to cry and sue unto God
earnestly for further graces and mercies. And as it
is a general sin, in regard of men's particular estate,
so also in regard of the general estate of the church.
This is a general sin, that men forget to pray for
things she needs, and to give thanks for favours shewed
her.

And many there are, who have their eyes still upon
the wants and blemishes of the church, and are still
crying out upon them ; and because of that, are never
thankful unto God for those mercies that God hath
bestowed upon the church, as the word and sacra-
ments, which they may freely come unto in pea
yet they say, that all is but as popery, so unthankful
unto God are they for these mercies, contemning them
as nothing, because they want those which are
convenient.

Another sort of people in the church there are, that
seeing themselves better than other churches, in other
places, content themselves with their estate which
they have, as though there could be no amendment,
nor removal of those corruptions which are yet remain-
ing ; whereas yet there ought to be this care in every

CARTWMGHT ON THE COLOSSIANS.

[Chap. IV.

one of us, that as we ought to be thankful for the
mercies God giveth unto the church, which are to he
thanked for, so further, we being not ourselves by our
place able to reform the wants, yet ought we to go to
the Lord for redress.

And the magistrates especially are to labour for the
reformation, according to the word of God, of those
things that are amiss. And thus much of prayer in
general.

Then he cometh to exhort them to pray particularly
for them which were ministers, verse 3. Indeed,
prayer is a principal duty, which a man can perform
unto others ; which duty we owe to all men, but espe-
cially to those which are over us, 1 Tim. ii. 1, 2 ; as
the magistrates, though evil, much more if they be
religious. And as for others, so for the ministers, we
are to be careful to pray for them, because the Lord
hath set them to be the special means of his glory in
the ministry of his word, wherein they advance the
kingdom of Christ. Again, they are the means of
our calling, by delivering the word of God for us ; and
therefore they are the ordinary means of our salvation.

Again, they are to be prayed for, because in their
fall the devil's kingdom is exalted ; and contrariwise,
by their standing the devil's fall is procured, and the
kingdom of God advanced. And we are to pray for
them, that they may both teach, admonish, comfort,
and exhort, and reprove us for our good.

And the apostle teacheth them the cause why they
should pray for him, viz., that he may be loosed, viz.,
seeing now he was in prison, and could not preach,
as beforetime, indeed being bound, yet ' the word was
not bound,' for he laboured by letters and epistles,
which he sent abroad to this city and that city ; and
therefore he wills them to pray that he may have free
liberty to speak, and therefore compares the opening
of his mouth to a door, that it may be thoroughly
opened, to preach the whole will of God to all men
freely, without any flattery or restraint. And he giveth
a reason that they should pray for the opening of their
mouths,* because it is a mystery, signifying that the
gospel is a hid thing, a thing hid from the wit and
reason of men ; for howsoever the knowledge that there
is a God, and the creation, be no mysteries, because
* Qu. ' his mouth' ?— Ed.

every one hath that knowledge naturally in him,
though the atheists would gladly put out that light,
yet the redemption by our Saviour Christ is a mystery,
hid from the reason of men and angels before it was
revealed. Again, it is a mystery, because in a sort it
was hid from the Jewrs, before the coming of Christ,
being not so plainly known as afterward. And seeing
it is a secret of God, we ought to desire to have it
opened, as men will be desirous to know the secret
counsels of a prince when they are published.

And he saith further, ver. 4, that they pray that he
may speak as he ought to speak ; which is in matter
and in manner.

Matter, that he may teach the truth of God, and all
the truth of God, as the apostle saith to the Ephesians.

Secondly, that he may preach that that is profit-
able, and therefore not those things that tend to breed
contentions.

Thirdly, men ought not only to pray that the
minister speak truth, and that profitable truth, but
those things especially which the people have most
need of; for some things are more needful for one
people than for another.

The manner, that it be done with the love of God
sincerely, and with the love of the people, and desire
of their good ; and that it be done, not with the fear
of any man, or pleasing any, nor of envy, malice, nor
any other evil affection and boiling of heart, but as
the apostle Peter saith, 1 Peter iv. 11, ' Let him that
speaketh, speak as the words and oracles of God.'
Thus much of the duty to God.

Towards men, he exhorteth to duties also, ver. 5, for
he saith, ' Walk wisely towards them that are without.'
In the epistle to the Ephesians, chap. v. 15, he useth
the self-same words, but there generally towards all
men ; but here he useth it particularly, to walk
wisely, ' to those that were without.' For besides
Christians, there were in this city heathen men un-
called, and Jews, which held of their ceremonies ;
and therefore the apostle willeth them to walk wisely,
because the corruption of men is ready to catch any-
thing against the gospel, by the professors of it,
speaking ill of it, if they spy evil in them. And also
error is like to a canker, that if it begin, it spreadeth
further, and corrupteth as it goeth, 2 Tim. ii. 15.

SEEMON XXX.

Tychicns, our beloved brother, and faithful minister and fellow -servant in the Lord, shall declare unto you my whole
state : whom I hare sent unto you for the same purpose, that he might know your state, and might comfort
your hearts; with Onesimus, a faithful and a beloved brother, who is one of you: they shall shew you of all things
here. Aristarchns my jyrison-fellow saluteth you, and Marcus, Barnabas s sisters son (touching whom ye
received commandments: if he come unto you, receive him); and Jesus, which is called Justus, which are of the
circumcision. These only are my work-fellows unto the kingdom of God, which have been unto my consola-
tion.— Col. IV. 7-11.

E have heard how the apostle, having first admo-
nished and taught of the things belonging to

all Christians, proceeded to those things which be-
longed to every particular estate of Christians. And

472

Veil 7-11. J

SERMON XXX.

now he shutteth up his epistle with certain other
things, which are neither general nor particular, but
of a middle sort.

In the love and care I bear unto you, I have sent
Tychicus unto you, who shall inform you of all my
estate, whereof I know you will be glad to hear : whom
that you may receive as it becometh, I commend unto
you for a brother, worthy to be beloved ; also for a
faithful minister, and my fellow in the Lord's service,
ver. 7.

"Whom I have sent, as to let you understand of
mine affairs, so to know what case you are in, thereof
to make report unto mo, and especially that he may
comfort you at the heart, against the storm of perse-
cution raised against you, ver. 8.

And with him, that the embasage may have more
authority, and that in the mouth of two witnesses the
things concerning you or me may be better assured,
I sent Onesimus, a brother, both faithful and worthy
to be beloved, howsoever he hath slipped in time past,
who is also one of the members of the same church ;
these two shall give you to understand of all things
that may concern you, that are done in those parts,
ver. 9.

Aristarchus in love saluteth you.

So doth Mark and Jesus, whom that you may be
provoked to love again, I would have you to under-
stand, that touching Aristarchus, he is my fellow-
prisoner for the gospel ; touching Mark, he is sister's
son to Barnabas, that notable servant of God, of whom
you have had commandment, that if he come unto you,
you should receive him accordingly, ver. 10.

And touching Jesus, his conversation hath been
such as thereby he hath gotten the surname of Just.
And of tbem all three together, there are great causes
why you should respect them, for that they are of the
race of the Jews, with whom God hath made special
covenant, especially seeing that of so great a number of
Jews that are here, only these three help to advance
the kingdom of heaven by giving assistance unto me,
ver. 11.

The sum of all which, as well of this as of that
that followeth to the end of the epistle, is to give to
understand their mutual estate, as well his to them
as theirs to him, together with certain salutations from
some, and to some.

But, first, wc are to speak of that in the former
text, ver. 5, which remaineth to be handled, wherein
the apostle had exhorted them to walk wisely and
warily. One sort of wisdom is that they be not in-
fected by the pitch and canker of the naughty corrup-
tion of the wicked.

Secondly, That they so walk towards tbe strangers,
that they give no occasion to them to speak evil of the
gospel, and that by their godly conversation those
without may be called to the truth.

And it is necessary that, dwelling among wicked
men, we should walk warily and wiselv, that we be not
473

corrupted by them, because by reason of the infection
remaining in us, wc are as ready to take infection from
others, as the tinder to take fire.

Which how dangerous it is, we read in the example
of divers of the notable servants of God ; as of Lot,
who by covetousness choosing to live in the fattest
country of Sodom, learned there to Jbe drunken,
with which he was overtaken by his daughters, Gen.
xix.

And Joseph himself, though a notable young man,
as the like was not in those days, yet in the court of
Pharaoh learned to court it and dissemble, and sv
fearfully by the life of Pharaoh, Gen. xlii. 15. And
therefore much more ought we to take heed of this
infection.

Another e^use why we should take heed of walking
wisely, is because the wicked will be ready to take all
occasions of speaking evil of us. And the occasions
are divers, that the infidels will have regard unto ; as
in the 1 Thes. iv. 11, the apostle bids them to walk
quietly, not to be troublesome ; for they will mark, if
we be such as be busy to meddle in other men's
matters, and therefore we ought to be aware of that ;
which without wisdom we cannot avoid.

Again, they will mark whether men be laborious in
their vocation, that they labour with their own hands;
therefore the apostle bids us work with our own hands,
1 Thes. iv. 11. For it is a shame that we by idleness
should be constrained to beg at their doors, which will
be a cause to make them blame our religion.

Thirdly, Another cause why we should walk wisely
is to the end that we might call them to repentance
by our godly conversation, 2 Peter ii. 12, and iii. 1 . 2,
having care especially to be wary in those Lhi
which the adversaries of the gospel have by the light
of nature a special insight in, else we shall be a great
offence unto them. Lastly, that men that speak ill of
us might be ashamed, 1 Peter iii. 16.

After the apostle exhorteth to another mutter, that
we redeem the time, ver. 5 ; the word signifieth an
opportunity of time and fitness. Which wariness the
apostle draweth from the practice of merchants, that
having had any great loss, they will watch all markets
and opportuities to recover that loss which they have
had, and to make up the breach they have made in their
substance, so are we to watch to recover that we have
lost, by taking all good opportunity.

And we are to do as the wayfaring man, that having
slept too long, or been too long at dinner, will make
the more haste after. So ought we to consider how in
our lifetime we have spent the time lent us by God,
and wherein we have been behind-hand in the service
of God. That whereas if our life were a thousand
years (as none never came unto, which yet is but a
moment to the life to come), it were too little to spend
in the service of God. And therefore if any of it hath
not been so spent, we are to be careful to endeavour
ourselves according as the apostle Feter exhorts us,

CARTWRIGHT ON THE COLOSSIANS.

[Chap. IV.

that if we have spent the time in drunkenness, glut-
tony, lusts, wantonness, we should now leave.

Redeeming the time, signifying that if possible we
can we are to buy it out, and to buy it out even with
much money, nay, with our life itself, if need be.

And therefore it sheweth the notable corruption of
us, that the time which we ought to redeem and buy
out by much cost, we are so careless of it that we spend
it in our worldly gains and pleasures. And therefore
we see how men spend and pass the time in cards and
dice, and other vanities. We see our Saviour Christ,
Luke xiv., being on the Sabbath called to a feast, see
how he redeemeth the time. First, seeing them strive
for high places, he there taketh occasion to tell them a
notable doctrine, not to exalt themselves ; and again he
counsels them to bid the poor.

And further, upon the speech of a man which said,
' Blessed is he that eateth bread in the kingdom of
God,' he propounded a parable to instruct them
therein, Luke xiv. 15, Mat. xxii. 2.

Another notable example of our Saviour Christ,
that redeemed the time, we see in his taking occasion
with the poor woman, which was an harlot, to call
her, John iv. And after, with the disciples, on seeing
the harvest, taketh occasion to give a notable speech
to his disciples to pray unto the Lord to send forth
reapers into his spiritual harvest, Mat. ix. 37, Luke
x. 2, which teacheth us to redeem, and take all good
occasions of speaking and doing good things, contrary
to the wretched practice of filthy persons, that take all
occasions of filthy speeches and deeds, as of Herodias
against John Baptist, Mark vi. 23, 24.

After he cometh to a notable doctrine about the
tongue, ver. 6, that in regard of their godly conversa-
tion to the infidels they should have special regard
to use their tongues well. For it is as a rudder of
a ship, or fire, that being well used is profitable ; if
otherwise, dangerous. And he will have them to order
their tongues wisely, that their speech be seasoned,
viz., that they know when to speak, when to be silent;
and in speaking, that they know how to speak ac-
cording to the persons present, so to direct the
speech according as is most fit for every one's condi-
tion and estate. Which, as it is requisite in the
minister, so in all men ; therefore the apostle, 1 Tim.
v. 1, 2, wills Timothy to admonish an old man, as it
bccometh a father, and the young men as brethren ;
and Solomon saith, Prov. xxvi. 4, ' Answer not a fool
according to his folly,' viz., in words and babbling ;
for that will breed further brabbling without end. And
yet answer him in his folly, ver. 5, to stop his mouth,
meaning according as is most fit for to be answered
unto him, ' lest he be wise in his own conceit.'

In this text the apostle sendeth these messengers to
understand the estate of the church, and to signify
their estate ; and further, for mutual comfort, and to
strengthen the church ; ho therefore sendeth these
worthy men, Tychicus and Onesimus, ver. 7, 8.

Doct. Here we learn that it is a necessary duty for
the minister to know the estate of his flock, and for
the flock to know the estate of the minister ; for the
minister it is necessary that he know. For as a good
shepherd will know the estate of his flock, Prov.
xxvii. 27, so ought the minister of his spiritual charge,
that he may accordingly lay forth unto them his ad-
monitions, exhortations, and may commend them in
their wants unto God.

The people are to understand the state of the mi-
nister, not to the end to pry out his faults to have
matter to accuse him, as the custom is now, but to the
end they admonish him, if he be faulty, as after shall
appear in the end of this epistle.

Secondly, That if there be any such want, they may
the more commend their minister unto God to have
supply for their instruction.

So is the minister also to do for the people, and so
is the duty of every Christian to inquire of the state
of the churches, and of the ministers in all places, to the
end that for the good we may be thankful unto God,
for any evil we may be earnest unto God in prayer.

Men, for the end their merchandise may prosper,
will be inquisitive of the state of the place, and of the
traffic ; much more ought we to be of the churches of
God. And therefore we see an example in Nehemiah,
chap. i. 2, 5, 6, that when ambassadors came unto
the king out of his country, he was inquisitive of their
estate, and went unto the Lord in prayer, in regard of
their great afflictions ; so ought we to do.

Here, also, we see the great love of the apostle, that
parteth with Onesimus, ver. 9, which (as is in the epistle
to Philemon, ver. 11), had been unthrifty, but was
now very profitable unto the apostle ; and therefore
writeth to Philemon, that if he would receive him he
should, yet he was very profitable unto him. And
notwithstanding he sendeth him to the Colossians,
and spareth him from himself, which was much more
to spare Tychicus, which was a minister.

Doct. Whereby ministers are taught to depart from
their own profit for the good of the church.

After the apostle sendeth salutations of divers, but
of three especially, Aristarchus, Mark, and Jesus, to
testify their love to the Colossians, ver. 10.

Doct. The duty of ministers is not to disgrace one
another, but to commend and praise the good things
in their fellow-ministers to the church, that they may
nourish and increase the good opinion which the
church hath of them, to the furthering of their mi-
nistries.

These three he especially commendeth to be chiefly
accounted of by them, in regard of the things common to
them all, as, namely, they were of the circumcision,
being of the Jews, and yet continued constant unto
the truth. Then that they were fellow -labourers with
him in the ministry, and that they were very com-
fortable unto him, abiding and staying with [him] in
his persecution.

474

Veil 12-1 8. J

SERMON XXXI.

Particularly he commendeth Aristarchus unto them,
for that he was his fellow-prisoner, sustaining the
same bonds with him ; Jesus he commendeth to be
such a one, as that by his godly conversation had

gotten this good report amongst the children of God,
that he was surnamed Just.

And Mark he commends, for that he was the
sister's son of Barnabas, a worthy man, and an apostle,
and therefore worthy to be accounted of by them, and
well entertained if he should come unto them. Where
we may see what was the cause of the falling out of
Paul and Barnabas was, why Barnabas took Mark's
part, whenas Mark having fainted by the way, by

reason of the hot persecution, Acts xv. 39, 40, Paul
refused to take him with him, whereas Barnabas was
earnest to have Mark ; but it seemeth that in the
controversy Barnabas was in fault, in that the church
joined with Paul against Barnabas, who as it is likely
was too much carried away with affection.

Howbeit we see here that Mark having (as we may
well gather) confessed his fault, and professed his re-
pentance, and reconciled himself to the apostle Paul,
was received again of him. Where we see the tender
love of the apostle, who upon testimony of his repent-
ance receiveth him and loveth him again, after that he
had begun to slip and start aside.

SERMON XXXI.

Epaphras the servant of Christ, which is one of you, saluteth you, and always striirth for you in praui r», that ye
may stand perfect and full in all the will of God. For I bear him record, that he hath a great zeal for J|
and for them of Laodicea, and them of Hierapolis. Luke, the beloved physician, greeteih you, and Donas.
Salute the brethren which are of Laodicea, and Nymphas, and the church which is in his house. Ami when
this epistle is read of you, cause that it be read in the church of the Laodiceans also ; and that ye likewise read
the epistle written, from Laodicea. And say to Archippus, Take heed to the ministry that thou hast >r<
in the Lord, that thou fulfil it. The salutation by the hand of me Paid. Remember my bonds. Ota
with you. Amen. — Col. IV. 12-18.

WE have entered upon the salutations sent from
Paul, and from those that were at Rome with
him, to the Colossians. And the apostle doth here
proceed in that matter, as if he should say after this
sort :

Epaphras saluteth you, between whom and you
there is a special bond, by reason whereof even now
being absent from you, yet he is one of you, and being
as you know a worthy servant of Christ in the ministry
of the gospel, whereby his prayers are more effectual,
he prayeth continually with great strife and earnestness
for you ; that having entered into the holy profession
of the gospel, you may stand and abide in it, with daily
increase both in the knowledge and obedience of the
whole will of God, until such time as by death you
shall be complete and perfect men in Christ, ver. 12.

For howsoever I am not privy to his private prayers,
yet I dare be bold so to write, because myself am
witness how (notwithstanding his absence) he burneth
in much love towards you, and towards the brethren
hi Laodicea and Hierapolis, the rather for your sakes,
which may either be furthered by then* good, or hin-
dered by their ill estate, ver. 13.

Luke, the physician, one worthy to be beloved,
saluteth you, and so doth Demas, ver. 1-1.

Salute the brethren in Laodicea from me, especially
Ximphas and his family, which, for their piety and good
order in it, I may not unfitly term a little church,
ver. 15.

And when 3-ou have read this epistle in the church,
to testify your communion, as in all other good things,
so especially in this sacred treasure of the word of
475'

Christ, procure it to be read in the church of Laodicea :
as of the other side, that you also read the epistle
which was written from Laodicea, ver. 1<>.

Tell also Archippus your pastor and ordinary minis-
ter from me, that he look more diligently to his charge
of ministry, which he hath received of the Lord ; that
he do it not by halves, but that he perform it in every
respect, both of cheerful teaching and of good example
of life unto the flock, ver. 17.

Finally, I have sent you also my salutations, not
by the hand of my scribe (as the other saluta-
tions), but by mine own hand ; whereunto (for a close
of my letters) I add my request unto you, that you
would in your prayers remember my bonds, for the
obtaining of whatsoever my captive estate doth require.

And further, my humble prayer is for the grace of
God to be with you ; and so I am assured that it will
be, ver. 18.

Herein we are to consider of the salutations, and,
secondly, of certain commandments given.

For the salutations, they are those which he Bendeth
from them that are with him, and such salutations as
he sendeth by them unto the church of Laodicea.

There remaineth the verse before, ver. 11, to be
spoken of. For having spoken of Aristarchus, Mark,
&c, he giveth every one their general commendation.
And touching Jesus, he giveth him this commendation,
that he was a just man, that by his upright dealing
and carriage towards all men he had gotten this name
to be called Just. As we usually call him that walketh
honestly Ic bonne homme, a good man, an example
hereof we have in Acts i. of Barsabas, one of them

CARTWRIGHT ON THE COLOSSIANS.

[Chap. IV.

which stood in election for the place of Judas. This
Barsabas had gotten his name to be called Just, Acts
i. 23, and had it given him by the church. For as is
in Acts iv. 36, 47, the church being in great affliction,
he sold that which he had, and distributed it amongst
the church, whereupon they give him that name Bar-
nabas, the ' son of consolation,' because of the comfort
he was to many in the church.* This sheweth the
miserable times now-a-days, wherein few just men are
found, and therefore we had need to have a greater
light than of the noonday, to find such an one, or one
that dealeth so justly that one may bargain with him
in the dark, whereas we ought to be more just, having
so plentiful means of knowledge of the gospel. And
what a shame is it that so few there are which can
have the name of Barnabas, the son of comfort ?

Again, in the name of this man called Jesus, we see
a notable abuse of the papists of this name Jesus,
that whensoever it was named would make courtesy
in token of reverence, whereupon ariseth many absur-
dities. For, first, they make an inequality in the
Trinity, not giving that reverence to the names of the
other persons.

Again, what a shame is it for them, that if it be
such a necessary duty, why use they not that rever-
ence to the name of Christ in the markets and in the
houses ?

Further, such was their ignorance, that if this name
of this man Jesus, which is the same in Greek that
Jehovah in Hebrew, they would, when they heard it,
do worship to it, which were an horrible idolatry, to
give the worship to the name of a man, which though
a good man, yet a sinner.

Then he commends them altogether, that they
were Jews, giving great honour to them thereby. By
which we see it is an honour to be a Jew, which con-
demneth the wretched practice amongst us, that hate
the Jews ; and when any disgrace is given to any
most vile, we will say, hate him as a Jew. And yet
we see our Saviour Christ saith, John iv. 22, ' salva-
tion is from the Jews.' And from whence were all
the apostles but of the Jews ? Yea, the chief apostle
of the Gentiles, the apostle Paul himself, yea, our
Saviour Christ himself, was of the Jews, and therefore
why should we so hate them? And consider that
before they were rejected, and before the Gentiles
were called, how oft have we in the prophets, that
they prayed for us before we were called ? And in
the last of the Canticles, ' we have a little sister,'
Cant. viii. 8, and therefore a shame for us so to hate
and contemn them.

And further consider that they have a promise,
Bom. xi., that they shall be gathered to the church,
which no other nation have, therefore ought to be
loved, and prayed for of us.

He further commcndeth these, ver. 11, that they

* Barsabas seems here to be confounded with Barna-
bas.— Ed.

only of the circumcision there at Rome were helpers
unto the kingdom of God, which was a notable com-
mendation unto them, for that God vouchsafed them,
which were men, to be helpers to his kingdom ; as it
is a great honour for a subject to be counted a de-
fender of the prince, as the prince's champion.

And here we leam, in that our apostle commended
them, being so few, and that because they were so few,
that helped him, therefore we are to learn that, if any
of the Jews be called to the gospel (as some are now),
they are so much the more to be esteemed and com-
mended, though but few. Then he shewed wherein
they were helpers to the kingdom of God, viz., in that
they were comforters to him, which was a chief apostle ;
which was a notable commendation unto them-, to be
helpers unto him, that had a great sway of doing good
in the church. But a greater commendation to help
one in such a great place, than a thousand beside.
As he, that defendeth the king, doth more than to
defend many others. And therefore when David
would have gone with his army divided into three
bands against Absalom, 2 Sam. xviii. 2, 3, they
would not let him, alleging to him that he was worth
ten thousand of them.

Then he proceeds, ver. 12, to set down Ephaphras
his commendations unto them. And he sendeth his
commendation, describing him to be of them, one
that had planted the gospel with them, and with the
Laodiceans ; which was a minister, not as now they are,
but an evangelist.

And he saith that Epaphras prayeth for them, com-
mending his prayer in that he was the servant of God,
to wit, a prophet and minister, and therefore his prayer
more excellent and effectual than of a private man.
As the Lord saith to Abimelech, which would have
defiled Abraham's wife, the Lord forbids him, laying
a curse upon his house, but bids him restore her,
and he shall pray for him ; for he was a prophet.
Gen. xx. 7.

And the matter of his prayer he setteth down to
be, 1, that they may continue unto the end without
any slacking or starting back ; 2, that they may be
increased in grace, until they should be accomplished
in the end, which should not be perfected before they
were dissolved.

And further, ver. 13, he doth testify his zeal and
care towards them, and mindfulness of them, which
himself was an eye-witness of, though not of his private
prayer. After, ver. 14, he sendeth salutations of Luke,
viz., the physician (not the evangelist, for then he
would have given him that title), and he sheweth that
this man is to be loved, because of the good to the
church in his skill of physic.

Demas his salutation he setteth down, but giveth
him no commendation, because that (as it seemeth)
he began now to slide away, which after he did
shamefully. Then after this, ver. 15, he desireth
them to remember his salutations to the church of

47G

Ver. 12-18.]

SERMON XXXI.

Laodicea : where we lean), as iu all the other salu-
tations, so in this, that it is a necessary duty to send
salutations to our friends, especially to those of the
church which profess the truth.

And amongst this church, he commends himself to
one Nymphas, ver. 15, and to hishouse, which by reason
of the good order and government in his whole house,
might be called a little church. For in his house
there was obedience of wife, children, servants, Sec.
Where he sheweth what a notable mercy of God it is
when a family is well ordered and governed, that all
the family joined together in their duties to God, and
one to another ; and therefore this commendation by
this epistle of this man remaineth to the end of the
world ; and therefore sheweth what an excellent
commendation it is that the household join together
in singing unto God, and in other religious duties ;
and therefore sheweth our great infidelity, that are
so careless of this duty, looking not for the blessing
of God, which he hath promised. But if for one
person, as for one Joseph in Potiphar's house, the
whole house was blessed, for one Jacob Laban blessed,
and for ten thousand good men Sodom had been spared,
Gen. xviii. 32, then when husband, wife, children, and
all are religious, when those that command, command
aright, and those that obey, do it as they ought, ob-
serving their duties in their place and order, there
must needs be a great blessing of God upon that
whole family, and upon every one in the same.

After he willeth, ver. 16, that this epistle be read
unto the church of Laodicea, as that which not only
belonged to them, but unto the whole church of God,
being the word of God ; for the word of God (as one
saith) is the epistle of God to his creatures. Which
teacheth us that this belongs not only unto them to
whom it was sent, but also unto us. And in that he

commandeth it to be read, we have therein (if there
were no other place) a manifest and plain conforma-
tion of the public reading of the word in the church.

Then, ver. 17, he willeth them to warn Archippus
(which was their minister) to fulfil the ministry which
he had received of the Lord : where he seemeth to
reprehend him of some slackness, and negligence in
executing the duty of the ministry ; where we learn
that it is the duty of the minister to be careful and
diligent in the ministry which the Lord hath called
him unto, and that he fulfil the work committed ante
him, and therefore must labour to increase in know-
ledge, using the means, that he may be more and
more able to be of use unto the church of God ; for
as the prophet Jeremiah saith, chap, xlviii. 10,
' Cursed are all they that do the work of the Lord
negligently ;' which, howsoever there it is spoken of
the magistrate, yet it belongeth as much also unto
the minister.

Then doing his own salutations, ver. 18, unto them,
he desircth them to be mindful of him in his h
and persecution, which afterward he suffered death
in ; which we have heard of before, which teacheth
us to be mindful of all that are in bonds for the truth's
sake, so especially of the ministers.

Lastly, he commendeth them unto the grace of
God, desiring the gracious favour and blessing of God
upon them ;

And saith A nun, assuring himself of the grace and
favour of God towards them, that God would hear his
prayer for them, and shew his favour towards them.
And thus much of this epistle, wherein we have h< ai d
the preface and the epistle itself, in which the ap
persuades them unto a constant embracing of the pure
doctrine of Christ Jesus, without the mixture of man's
inventions.

TR1NI-UN1 DEO GLORIA.

FINIS.

477

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