n

fSS[ik^

P^ors^mes of Commentaries.

AIEAY ON THE EPISTLE TO THE PHILIPPIANS

AND

CAETWEIGHT 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 Chuich, Edinburgh.
WTLLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed
Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Pla<!e United Presbyterian Church, Edinburgh.
REV. THOMAS SMITH, M.A., Edinburgh.

LECTURES

UPON THB WHOLE

EPISTLE OF ST PAUL TO THE PHILIPPIANS,

DELIYEEED IN ST PETEE'S OHUECH IN OXFOED.

BY THE REVEREND AND FAITHFUL SERVANT OF CHRIST
HENKY AIEAY, DOCTOE OF DIYINITY,
AND LATE PEOTOST OF QUEEN'S COLLEGE.

EDINBUEGH : JAMES NICHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT.
t 
M.DCCC.LXIV.i

EDINBUEGH :
PKINTED BY JOHN GKEIG AND SON,
OLD PHYSIC GAKDENS.

A^;

HENRY AIRAY, D.D.

o^€^^

EVERY churchyard furnishes proofs how very lightly the world regards the "Sacred"
I 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, mtt of the leather
giveii 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
Jorce, 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
ihe ' Eegisters ' 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 : * Athenrs Oxonienses, edition by Bliss, Vol. ii. page 177.

VI

HENRY AIRAY, D.D.

POSTERIS
ET iETERN^TATI SAORU
D" Adamus Aikat natvs in parochia de
BARTON in agro "Westmorlandise
Mart • XV • OLO • 10 " LXXXnH

Coll . Reg . Oxon. Soeius electus Mart 26. 1613.
Aulse Edmundi principalis Mart. 9. 1631.
S.S. Theol. Doctor Jul. 10. 1637.
Rector hujus ecclesijB Anno 1643.
Tandem
Animo maturus et sevo, fatis cessit
Deo. 157 1658 et in Domino hic 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,' and, from the Aihence 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 Eegister sufficiently ancient to decide. Out of the wreck of
that of the former, its present excellent incumbent (Eev. 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 alsa
in his additional note concerning our Airay! — 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 Doctor. But a living representative of them informs
us, that though they and the Commentator were certainly of the same stock, not Barton, but

* Our correspondent was the late accomplished Rev. H.
Gough, who, in 1859, did all he could to obtain informa
tion for us ; and we 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 bythe Parish Clerk."
Cf. ante.
t Vol. iii. (Index), and Vol.ii. p. 178.

HENRY AIEAY, D.D.

Vll

Kentmere, near Windermere, was his birth-place ; * and there, indeed, the name is found sur
viving under various modifications about Selside, and Keswick, and Kendal. One httle 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, stiU 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.' J
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.,

Prebendary of Salisbury. With an Introductory Essay by
Edward Irving. 1824. P. 123.
t As before, p. 138.

Till HENRY AIEAY, D.D.

provided for their further education. Thus runs one clause : ' All the rest of my goods and
chattels I, will that they be divided into two equal parts, and the one of them to be given to
the poor of Houghton, the other to scholars and students in Oxford, whose names are Eic.
Wharton, Ste. Coperthwait, Geo. Carleton, Ealph Ironside, Ewan Ayray, Will. Cayrus, Hen.
Ayray, J^x. Eeisely, and Tho. Collins. These, I will, be relieved as mine executors shall see
needful, a year, two, or three, as the sum will arise.' * ¦
It is but to a lowly parentage and to straitened circumstances we have traced
Henry Airay ; and yet to have been son of the 'favourite domestic ' of Bernard Gilpin,
is an honour by which he will be remembered more enduringly and tenderly than
if the Herald had blazoned his pedigree with a hundred descents. Very quaintly and
well has the thing been put of a very different man in similar humble case. ' Granting,'
¦says Heylin of Laud, 'that he had been born of as poor and obscure parents as
those authors make him, yet must it needs add to the commendation of his parts and
industry, who, from so mean and low a birth, had raised himself into such an eminent
height of power and glory  The greatest rivers many times have the smallest
fountains, such as can hardly be found out, and being found out, as hardly quit the cost of
ihe discovery; and yet by long running, and holding on, and constant and continual
course, they become large, navigable, and of great benefit unto the public. Whereas some
families may be compared to the pyramids of Egypt, which, being built on great foundations,
grow narrower and narrower by degrees, until at last they end in a small conus, in a point,
in nothing. For if we look into the stories of the times foregoing, we shall find that poor
¦and obscure cottages bred commanders to the camp, judges unto the seats of justice,
counsellors to the. State, peers to the Eealm, and kings themselves unto the throne, as
well as prelates to the Church. 'f
From the Athenm we gather the details of 'Airay's college attendance. He was ' sent,'
says Wood, ' to St Edmund's Hall in 1579, aged nineteen, or thereabouts,' as a little later,
to Cambridge, Mr Knewstubs sent Master Eichard Sibbes. ' Soon after,' he continues, ' our
author, Airay, was translated to Queen's College, where he became pauper puer serviens ; that
is, a poor serving child that waits on the Fellows in the common-hall at meals, and in their
chambers, and do other servile work about the college.'
This entrance as pauper puer serviens confirms our supposition that William Airay, the
'domestic' of Gilpin, was his father; while his transference to Queen's is probably to be
¦explained by its having been Gilpin's own College, as welljas by his Westmoreland origin
giving him a claim to the benefit of Eaglesfield's foundation therein — a claim which has
been extinguished only within a few years by Her Majesty's Commissioners. Jeremy
Taylor was also a 'pauper scholaris,' and very many others, whose names are the glory of
their respective Colleges.
He proceeded B.A. on June 19. 1583, and ' after he was bachelor's standing in 1583, he
was made pauper puer, or tabardus, or tabardarius, that is, a tabarder or tabitter (so called
because anciently they wore coats, or upper gowns, much according to the fashion of those
belonging to heralds):' ' which servile work belonging to pauper puer serviens, when under
graduates, all are to undergo before they can be Fellows.' % This ' servile work ' the pauper
puer continued to perform within the last sixty or seventy years. On June 15. 1586, he
passed M.A.; B.D. in 1594; and D.D. on June 17. 1600; all in Queen's College. 'About
» As before, p. 219. | X Wood, as before, p. 177, 178.
t Life of Laud, lib. i. p. 47, edition 1668, folio.

HENRY AIRAY, D.D.

IX

the time he was ' master ' (1586) he entered holy orders, and became a frequent and zealous
preacher in the University, particularly in the church of St Peter, in the East, joining to
the Queen's College.' * His ' Commentary,' now reprinted, is a specimen of his preaching
in this Church, and so of his fiery denunciation of popery, and his fearless enunciation of
that Calvinism, which Oxford, in common with all England, prized then.
In 1598, he was chosen Provost of his College, and in 1606 was Vice-Chancellor of the
University, wherein, ' as always before, he shewed himself a zealous Calvinist, and a great
maintainer of such that were of his mind.'f In the discharge of his Vice-Chancellorship, he
came into conflict with Laud, who even thus early was manifesting his Eomish tendencies.
In the Archbishop's ' Diary' — as odd a medley as ever bore the name — ^is this entry, under
1606, ' The quarrel Dr Ayry picked with me about my Sermon at St Mary's, Octob. 21. 1606.'
Dr Airay had himself published a ' Treatise on Bowing at the Name of Jesus,' in which he
condemned the practice. We have failed, as Anthony a- Wood long before us, to discover a
copy of this 'Treatise. 'J The subject, however, is discussed in the Commentary on the
Phihppians (see p. 130) ; and the views of the author are so moderate and so little ' puri
tanical ' that it is difficult to see that they should have been offensive even to Laud.
' The business,' we learn from the Fasti, 'being bandied to and fro for several weeks, Mr
Laud cleared himself so much that he avoided a public recantation in the Convocation,
which most of the Heads of Houses and Doctors intended to be done ; yet such was the
report that they raised upon him, as if he was a Papist, or at least very popishly affected,
that it was a scandal for any person to be seen in his company, or to give him the usual
compliment, or time of the day, as he passed the streets. Many were the censures that
then passed upon him as a busy and pragmatical person, and much upon that account did he
at present suffer.' § It is due to the memory of Laud to recall that, in his ' Marginal Notes
on Prynne's Breviate' — that terrible invective — he wrote thus, '1. 12. Dr Ayry questioned
him for a Sermon, &c., [and upon full hearing, absolv'd me in all particulars.' Moreover, it
must not be forgotten that long subsequently, in reprimanding the Provost of Queen's for a
precipitate election of Adam Airay as Principal of St Edmund's Hall, there occurs this not
unkindly allusion to his old departed 'quarreler,' — 'Was ifc not that I so far tender the
memory of Dr Ayry, I would resolutely say. This man whom you have chosen should never
be Principal.' H A sorer trial than this ' quarrel' with Laud came upon Airay imme
diately thereafter. His beloved friend and associate, Dr John Eainolds, died May 21st 1607,
and the Vice-Chancellor preached his funeral sermon, which it is pity has not been pre
served to us. **
As stated in the outset of our brief Memoir, Airay held the living of Charlton. The
sequestered Church, a fine specimen of thirteenth century architecture, remains very much
to-day as it was when, two centuries ago and upwards, its saintly Eector crossed by what must
then have been a mere bridle-path from Oxford to deliver his fervid 'sermons.' It is an
attractive place. The tall perpendicular tower rises, venerably grey, from a little elevation
of bared rock in the middle of a wide plain. Adjoining, on the south, is the Otmoor (spelled

* Wood, as before, p. 177, 178.
t JMd, 178.
j Laud's Works, edition in Anglo-Catholio Library.
Vol. iii. p. 133, 262 ; v. 6 ; vi. 295.
2 Wood's Fasti, or Annals ad. en. 1606, pp. 289, 290
as quoted in Laud below.
^ There is no copy of the above ' Treatise,' or tract, on

'Bowing at the Name of Jesus,' in any of the great
libraries of London, Oxford, or Cambridge. Not even in
liis own College of Queen's is it found. It were much to
be wished that a copy were recovered.. The literature of
the question is curious, and little known.
** Life of Rainolds in Brook's Puritans, Vol. ii
page 180.

HENRY AIRAY, D.D.

formerly Otmore), now enclosed, but in Airay's time a swamp of three thousand acres, that
afforded pasture in summer, and a haunt for innumerable wild fowl in winter. The Church
is worthy of a visit still, if there were no more than its almost 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 Eectory 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 detaUs, 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 1616. The 'cause' was finally settled in favour of Airay ;
and,| standing so high as he did in the opinion of the religious world, certain persons
professed themselves scandalized that so great a saint should have so far dishonoured hia
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 ofthe 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 Eector 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, as before.

HENRY AIRAY, D.D.

XI

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 Eeader,' prefixed thereto by Potter. The same tone of
respect, if it ought not to be called veneration, appears in Hinde's dedication of Eainolds's
* Obadiah ' in his lifetime.f 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
hurden 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, iugenious application to present need, and an
uncommon fulness of positive instruction. Potter, in his ' Epistle to the Eeader,' 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 Eidley 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
CoUege, 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 stUl be
seen. Anthony a-Wood furnishes the following description of the whole, the Eobinson
commemorated along with him in the second, being his kindred-minded predecessor at
Queen's, so favourably known to posterity: J —

* 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 9ale;of the library of Dr Richard Rawlinson.
There are .various references about the ' suit,' and names
occuriing. 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 efi'ect, ' 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,'— Tn
being au abridgment for skin, and d for back of skin in
the roll of the Exchequer of Pleas.
t 4to, 1613.
j ' History and Antiquities of the College and Halls in
the University of Oxford.' Ed. by Gutoh. Pp. 116, 162.

xn

HENRY AIRAY, D.D.

On a brass plate, fixed to a black marble stone, laying in the middle of the chapel, is this : —
'D. 0. M. S.
Quod mortale habuit hic deposuit
Donee Christo iterum adveniente
Resurgat
HENRICUS AIRAY
S. T. D. Collegii hujus per annos
sexdecem Praepositus.
Vivere desiit semper victurus,
A.MDCXVI, VI Id. Oct.
Reliquias viri
Eeverendi ac optime de se
Meriti, hoc marmore
texit
Collegium.'
Arms on the aforesaid monument of Dr Airay, that is on the wall, are only Queen's College Arms.
On another brass plate against the same wall [the south], is the picture of a man kneeling, ydth. this in a
scroll coming out of his mouth : ' Te sequar.' Over his head are clouds, and Elijah ascending, &g., under which
are these two verses : — ' Ignis et etflantes purgarunt aera venti ;
transitus in coelum promptior inde patet.'
Under which is this inscription : —
'Memoria tiri sanctit.\te et prudentia clakissimi henrici airat, s. theol. d. hujus collegh propositi
VIGILATIS. REVEREDI ROBINSONI (uT ELI^ ELISHA) SUCCESSORIS ET jEMULI, CHARISS. PATBUELIS : CHRISTOPH. POTTER, HUJUS
COLIi. socr- HOC AMORIS, ET OIISERVATI.E TeSTIMONIU L. M. Q. PoSUIT.
Non satis Elisha est Eli^ palla relicta,
Dum (licet in Coelum raptus) Amicus abest.
Tristis agit, quasritque amissum turturis instar
Consortem, ac moriens, Te sequar, orbus, ait.
Splendeat ut mundo pietas imitabilis Airte,
In laudem Christi, hoc sere perennis erit.
Math, v: 16.
Mortalitatem exuit anno 1016, 6<> Id' Octo : nat» an. 57, et hic sepul. alteru Messise advetii exspectat.'
We have no information as to whether Airay ever married. The second inscription
quoted above, intimates that Eobinson was a cousin or near kinsman of Airay; btit 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.'
ALEXANDEE B. GEOSAET.
Kinross.

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

in annotating the Dedication of Eainolds on 'Obadiah,
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 OF CANTERBURY,
his grace, PEIMATE OP 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,
ieing 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 labom-s,
'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
3)resent governor, and to our college ; in which
Jespect the best of all our labours are justly devo.ted

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, are 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 afiectation, 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, God's
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 Chm-ch of England !
Your Grace's humble Orator,
CHRISTOPHER POTTEK

TO THE CHRISTIAN READER.

IT was a just taxation of our times by grave and
reverend Beza, Dum tempora superiora cum nos
tris comparo, dicere consuevi plits illos conscientia,
.scienticB minus habuisse ; nos contra scientia; plus, con
scientia minus habere: the brains of men were never
more stuffed, their tongues never more stirring, and
yet their hearts never more empty, their hands never
more idle. The disease of our forefathers was igno
rance, ours is irnpiety ; they were iU in the head, we
are sick at the Tieart ; they were blind, but (after
their manner) dewnt, we are skilful and profane. No

age was ever blessed with such a light of knowledge,
and yet none more fruitful of the works of darkness.
The main reason undoubtedly why wisdom and holi
ness, learning and sanctity, are so usually now-a-days
divorced, is because, as that heathen of old could
complain, disputare malumus quam 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 EEADEE.

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 we 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 O'wn applause, nor did he care to
please so much as to profit. To come withjthe ' 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,
especially Origen, whose excessive allegorising (by the
confession of Eusebius,* who yet was his great favourite
and partial in his praises, caused the apostate Porphy-
rius 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 Ghost.
Their judgment om- author approved, and followed
their example, opening, in these lectures, the simple
and most naturally-intended sense of the holy apostle,
and thence m-ging 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 Hfe 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 deUvered 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 ofthe 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 foUows 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 ; he
hath left behind him a blessed memory, and a name
sweeter than any ointment. This holy monument of
his industry I commend to thy use and serious medi
tation, good Christian reader, which, favourably
accepted, may encourage me to publish other of his
labours. The Lord Jesus bless all our endeavours to
the building up of his church, and our own everlasting:
salvation. Amen. Thine in the Lord Jesus.
CHRISTOPHEE POTTER.
Queeii's Collerje, Nov. 28. 1617.

LECTURES

ON THE WHOLE

EPISTLE OE ST PAUL TO THE PHILIPPIANS.

LECTUEE I.
Paul and Timotheus-, the servants of Jesus Christ, to all the saints in Christ Jesus ivhich are at Philippi, with
the bishops and deacons: grace be u'ith you, and peace from God our Father, and from the Lord Jesits 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 shaU not need to speak
much touching the occasion whereupon 'the apostle
wrote this epistle, because I have ah-eady spoken
almost of all the things that occasioned it. The Philip
pians having heard of the apostle's imprisonment at
Eome, sent their minister Epaphrodltus unto him,
with relief from them to supply his necessities.
Whereupon Epaphrodltus, coming to Rome, told the
-apostle tho 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 encom-agement 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, caUed also sometimes Saul, the wiiter
of this epistle, and Timotheus, the approver of it ; or
Paul, the inditer of it, and Timotheus, the writer of
it. The title of digiiity 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 whieh he had committed unto them ; but
yet the servants of Jesus, the Saviour of the world,
even of Jesus Christ, anointed a kiug 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
PhiUppi generally is saluted under the name of ' aU
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

AIEAY ON THE PHILIPPIANS.

[Chap. L

Jesus, thenceforth to die unto sin, and to live unto
God in righteousness and true holiness, which was all
the church at Philippi. Now this 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, Kj^vj) 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-
poUs, 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, whioh 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
truth there by their ministry, and for many 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.
Whereupon he was brought before the magistrates,
sore beaten with rods, cast into the inner prison, and
his feet thrust into the stocks. Being there in prison,
the foundation of the prison was shaken by an 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 signifieth throughout
the whole New Testament, and here it must needs so
signify, because he speaketh of many in one church.
By deacons also he meaneth those that by their office
were to receive and distribute the common liberality
of the church, according to the necessities of all the
poor members thereof, such as we read to have been
ordained in the church. 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 office, so because
theirs had been the care chiefly, in respect of their
- office, to send the church's liberality to him by their
minister Epaphroditus.
The salutation followeth, wherein he wisheth them
all good, from him which is the author of all goodness.
Where 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 fi-om 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
whom and by whom he wisheth this grace and peace
unto them, which is from ' God our Father,' as the
fountain and first original from whom cometh every
good and perfect gift, and ' from the Lord Jesus
Christ,' as the means by whom every grace of the
Spirit is conveyed and derived unto us. Thus much
for the purpose of the apostle in these words, and the
meaning of them. Now let us see what notes we may
gather hence for our farther use and instruction.
Paul and Timolheus. 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. 18, 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 testlfieth 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,
where he thus saith, ' I was a blasphemer, and a per
secutor, and an oppressor, but I was received to mercy,'
1 Tim. i. 13. And why was he received to mercy ?
Himself teUs us, saying, ' For this cause was I re
ceived to mercy, that Jesus Christ should first shew
on me aU long-suffering, to the ensample of them that
shall in time to come believe in him unto eternal hfe.'
ver. 16. It was then the Lord his great mercy to-wards
him, that of a cruel persecutor he became an holy apostle
of Christ Jesus, and this mercy was shewedon him,,
that in him might be an example of God's mercy to
wards miserable sinners. I might instance in the Uke
mercy of the Lord towards Matthew, first a publican,
afterwards an evangeUst ; towards Zaccheus, first a
sinful man, afterwards a notable convert ; toM'ai-ds the.

Ver. 1, 2.]

LECTURE I.

thief on the cross, erewhUe on the cross, after a while
in paradise, &c. But I wiU 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 encourageinent 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,
shaU presume and make bold to sin, let him also
know that, as the Lord is merciful, so is he also just,
and that towards him, and such as he is, justice shall
triumph over mercy. Rather let this so lo-^dng mercy
of the Lord teach us neither to despair in om-selves
nor of others, though great sinners ; for what though
we have omitted sach things as we ought to have
done, not only so, but committed such things as we
ought not to have done ! What if we have committed
incest with Lot, or murder and adultery with David !
Nay, what if we have been blasphemers or persecutors
with Paul, unjust with Zaccheus, or thieves vrith 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 Da-rid,
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 npon the cross, and then assure we ourselves we
shall be received unto mercy. And who loioweth of
any but the Lord may give grace unto repentance, and
then surely followeth mercy ? The Lord his mercies
are in his o-wn dispensing ; he may when he will, and
he doth when he seeth it good, renew tho 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.
Paul and Timotheus. The second thing which I
note is, that the apostle joineth unto himself Timothy ;
aged Paul, young Timothy ; an excellent apostle, an
inferior minister ; the author of the epistle, him that
only approved it, or at the most ¦wrote it from his
mouth ; and all this to grace and credit Timothy with
the Philippians, unto whom he meant shortly to send
him, as it appeareth by the next chapter, verse 19.
Whence (1.) I observe a notable example of rare hu
mility, 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> wiUing that what honour or
favour may accrue unto them by their labours, may be
communicated Ukewise 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 humiUty, that he
gladly received Timothy, a faithful minister of the
gospel, but far inferior unto^him, into the honour of
his labours, and equalled him unto himself, as if his
hand had been as far in the writing of this epistle as
was his o-wn, that as they should accept of him for it,
so they might accept of Timothy also. He had
learned that lesson well which our blessed Saviour
gave both him and us to learn from himself, 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 whereunto 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-Uking hath now
possessed men, that such humiUty is hardly to be
found. JIvery man likes his own labours so weU, 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 ad'rice,
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 weU; but if any be joined in vrith
us, especially our inferiors, we make Uttle reckoning,
and oftentimes had as lief want it as have it so ; so
far are we from the apostle's humility. Whereunto if
we wiU attain, we must not ' think of ourselves above
that is meet,' we must think of others according to
their worth ; we must not think much to receive others
into the honours of our labours, and we must make
ourselves equal to them of lower sort than ourselves.
And this if we do, we shaU be good foUowers of the
apostle's humility.
(2). In this joining of Timothy unto himself, I
observe a good pattern of that care which ought to he
had of the ministers' credit with his people. For
wherefore did the apostle join Timothy unto himseK?
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 gi-eater place in the
church than others of their caUing. They should hj
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 fhe more he is countenanced by his superiors, the
more he prevaileth in his ministiy 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

AIEAY ON THE PHILIPPIANS.

[Chap. I.

minister's credit vrith 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 Timothy, saying, ' Paul, an apostle
of Jesus Christ, and our brother Timotheus ;' and
likevrise 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 vrith 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 carry themselves as servants of
Christ Jesus, and not lords over God's heritage. A
servant is to do that, and that only, which his master
commands him ; he is to be faithful in his service ;
he is not to seek his own, but the things of his master;
his Ufe 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 their Uves for his sake, they must not ' love
their Uves unto the death.' ' Go,' saith our blessed
Saviour, Mat. xxriii 19, 20, ' and teach aU 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 om- 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 fuU 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 shaU 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 unvnritten 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 haring any warrant in the word ? Are these
the servants of Christ Jesus ? They vrill needs be
the vicars and ricegerents 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 ? If they be the servants of
Jesus Christ, they may not rule over the consciences
of men in things not commanded by the Lord ; or if
they so rule over them, they are not the servants of
Christ. Again, what shall we say unto them that hide their
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 serrice, 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 thom 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 their o'wn, 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 Uke a
broken bow ; that love their lives better ihan that for
their ministry they will hazard them unto the death ;

Vee. 1, 2.]

LECTUEE I.

that either will not speak unto Herod, or else will
handle the matter better than that, for aught they wiU
speak, they wiU 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 vrith 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 om- 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
onto the faith and knowledge of Christ Jesus, and let
us not dare either to smother them, or othei-wise to
lay them out than to our master's advantage ; let us
always in aU 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 serrice. Thus, indeed, shaU we
be rightly entitled unto the servants of Christ Jesus
in respect of our ministry ; and thus shall we weU
discharge that duty, whereof this title may sufficiently
remember us.
The second thing which I observe from this title
whereunto Paul and Timothy are entitled, is the great
honour and dignity vouchsafed unto the ministers of
the gospel of Christ Jesus. For what greater honour
and dignity than this, to be the servants of Christ
Jesus, the Sariour 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 serrice, to bear his name before tke
kings, and princes, and great men of the earth ; to be
Ms 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
<lhrist, and disposers ofthe secrets of God.' And how
«an 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
jnortal prince, is such an honour as not many great
men are vouchsafed unto. What honour then is it to
Jbe 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 vriU 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 cro'wns at his feet, and be deposed and disposed
of at his pleasure ? Howsoever he know it or Imow
it not, if it be kno^wn amongst us, why is it that we
are made as the filth of the world and the offscouring
of all things ? The calUng 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 you 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 3'ou,
and receive it from us, ' not as the word of man, but,
as it is indeed, the word of God, which is able to make
you wise unto salvation.'
The fourth thing whioh I note, is in the persons of
them whom he saluteth, and unto whom he wi-iteth.
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.
Wkence 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 sanctification 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 aU diUgence, than
this sacramental holiness, even an inherent holiness,
that being ' sanctified throughout, both in our souls
and in our bodies, we may be blameless unto the
coming of our Lord Jesus Christ.' We must study to
be ' holy in all manner of conversation, even as he
which hath caUed 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 chm-ch, when we are sacra-

10

AIEAY ON THE PHILIPPIANS.

[Chap. L

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 his
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 rene'wing 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 Uve 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 tUe Spirit
we be sanctified in the inner man, to lead our lives in
all godliness and hoUness ; for unto these only ' Christ
Jesus is made of God wisdom and righteousness, and
sanctification and redemption,' and these only are made
partakers of that imputed holiness which properly is
in Christ Jesus, and is imputed unto them which are
in Christ Jesus. And this is it which indeed makes
us holy, and saints in Christ Jesus. Om- inherent
UoUness is utterly unperfect, 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 Chi-ist Jesus.
We must foUow 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 hoUness,
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 Uke, as we do ?
that we should so profane the Lord's Sabbaths, so
decline from the works of the spirit, and so deUght
ourselves in the works of the flesh, as we do ? ' Know
ye not,' saith the apostle, Rom. vi. 3, 4, ' that aU 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 yom- mortal bodies.'
Flee, therefore, from sin as from a serpent, and ' foUow
after peace with all men, and holiness, ¦vrithout which
no man shall see the Lord.' So shall ye not only be
of the number of them that are called saints through
the body of their outward profession, but ye shall be
indeed saints in Christ Jesus.

LECTUEE II.
Wilh the bishops and deacons ; grace be wilh you, and jjeace from God our Father, and from our Lord Jesus
Christ.— ViiihW. I. 1, 2.

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

their office were to receive and to distribute the common
liberaUty 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. ui. 8, &c. ; foir
albeit the word here used have Ukewise 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

Ver. 1, 2.]

LECTUEE II.

11

chm-ch'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 for the ministers of the church, and
all others any way interested therein, for their farther
confirmation in the things that belong unto then-
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 ovm 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
' faUen from. the fellowship whioh 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 that many that laboured with him in the gospel
' sought their O'wn, and not that which was Jesus
Christ's ; ' and that many^ 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 by 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 apd speak unto and labour
with the pastors and teachers of the people as then it
was. For many now we have that with Demas ' em
brace this present world,' but very few that with
Demas return again unto their former love. Nay,
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 their
pleasure, or their profit, or their honour, but never
reckoned to feed the flock of God, whom as it were
needful to reform, so is it also needful to confirm
others, to admonish others, to encourage others.
¦And who so fit for this as they 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 teachers,
how much more needful are they for you ! Even so
much more as ye are less taught in the word than they
are. Whether, then, we 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
Uttle while before, at the first preaching thereof unto
the Philippians, it was so unsavom-y unto them, that
they could not brook Paul and Silas, but cast them
into prison ; but now such a blessing 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 teaching,
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. 6. 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 xYi. 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 blessing
to follow upon the word, though unto us it seem
oftentimes to perish. So he promised long since that
he would, saying, Isa. Iv. 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
shaU 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 labom-s in
our ministry with you that hear us. Though the
word which we bring unto you be rejected and
despised, and we reviled and persecuted, yet we faint
ndt, but are full of comfort, because we Imow that the
Lord will give a blessing unto 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 hoUness and a saving Imowledge in as many
as are ordained unto life. And still we know this,
that his word always doth his will, and prospereth in

12

AIEAY ON THE PHILIPPIANS.

[Chap. I.

that whereunto it is sent ; so that this blessing always
foUows 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 foUoweth 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 dovm unto whom he wisheth
this grace and peace — riz. : ' To all the saints at
PhiUppi, 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 om- 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 Phihppians. 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. 28, ' 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 tbat 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 Uving 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 om- own
consciences, that we rejoice in the Holy Ghost, that
in our thoughts we think, in our desfres we wUl, 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 spfritual 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 aU 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
displeasm-e, even all these are given in the blessing
of peace. What blessing, then, of God can we wish
or pray for to our brethren which is not treasured up
in the blessings of grace and peace, the one being the
fountain of all good things, and the other being the
good things themselves; the one releasing us from
sin, the other freeing us from all eril 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 shaU 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

Vee. 1, 2.]

LECTUEE IL

13

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 vrish you better than when I wish that you may
have peace vrith God, peace within yourselves, and
peace one with another ? Can I desfre better things
at the hands of God for you than that the grace of
God may continuaUy 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 eome ? 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 Darid, 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 thefr preaching, when he made that
long prayer for them ? John xrii. 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 vrith 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, sm-ely ; 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 ready to battle,' Ps. cxx. 5-7. And is it
so with us, and can we say that we are so affectloned
one to another as that we wish grace ahd peace from
God one unto another ? Nay, weU may we flatter
ourselves, but in truth we cannot say so. For as
they only love God that love thefr brethren, so they
only wish peace from God unto thefr 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? Eather 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 om-
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
giring and every perfect gift is from above, and
cometh down from the Father of lights, with whom is
no variableness, neither shado-wing by turning.' And
so we confess when we pray for ' grace and peace,'
whereby aU 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 by Jesus Christ. So our blessed
Saviour hath taught us, where he teacheth us thus to
pray. Mat. ^n. 9, ' Our Father which art in heaven,' &c.
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 fi-om 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 prayer.
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 be to
beUeve 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 God's
blessings bestowed upon us. So the Holy Ghost wit
nesseth throughout the whole Scripture, saying, Eom.
Ui. 24, that ' we are justified freely by grace,' that we
are ' saved by grace,' Eph. ii. 8, and that ' by the

11^

AIRAY ON THE PHILIPPIANS.

[Cnip. I.

grace of God we are that we ai-e,' 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 aU the rivers of God's blessings.
Man's merits therefore must stand aside, we may not
hold any blessing of them, but only of grace. For as
the apostle disputeth of election, Eom. 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
¦blessed 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 ye are to do ; be
Ueve 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 beUeve, 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 beUeve
not, at his presence they shall tremble, and ' cry unto
the mountains and rocks, FaU 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
teUeth us, 2 Cor. v. 18, where he saith that ' all tMngs
are 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 -wiU.'
And so we confess when we wish ' grace and peace
from God our Father ;' for if he [isj our Father, then we
[are] his sons, and a reconciUation 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
s jmewhat 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 Tkomas,
m.y 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 ofthe 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, foUowing the judgment of some
of the rabbins, but yet in the best approved transla
tions. Sp 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
Fatlier. And herein is the sweet comfort of aU 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, by 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 we are partakers of grace and peace ;
for so they are from the Lord Jesus Christ, as he is
the means by whom they are conveyed and derived
unto us from God, even our Father. The saints,
therefore, are no mediators of intercession for us,
either to bring us unto God, or to bring his blessings
unto us. Our high priest is ' able perfectly to save
them that come to God by him, seeing he ever Uveth
to make intercession for them,' Heb. vii. 25 ; and as
to save them, so to give them aU graces good and
needful for them.
The most of the rest of the points I wiU 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 ; tbat 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 caU him Christ ; and that unto him
is given all power in heaven and in earth, which we
confess when we caU 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 everiasting High Priest. I cannot pro
secute either these or the rest of the points. By these
you wiU conjecture the rest, and easily see the epitome
of Christianity concluded in this short salutation.

Vee. 3-5.]

LECTURE IIL

15

LECTUEE IIL
I thank my God, having you in perfect memory, ke. — Philip. I. 3-5.

"VrOW give me leave, before I come to that which
J_^ followeth, to note one thing farther fr-om 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 stiU his mouth was filled -with Jesus Christ, Jesus
Christ, insomuch that three several times still he
ingeminates Jesus Christ : ' Paul and Timothy, the
servants oi Jesus Christ, to all the saints in Jesus Christ :
grace be with you, and peace, from God our Father,
and from the Lord Jesus Christ.' Which argueth that
his comfort was in him, that his love was set on him,
and that he was unto him, as the spouse speaketh in
the Canticles, 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-
¦wrayeth 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 attfre, the delicate man of his dainty fare, the
pot-companion of his cups, and the like, commonly
talk most of the things they like best, and by their
talk commonly they may be discerned what they are.
And in this respect, as it is with them that set thefr
affections on things which are on earth, so is it with
them that set their affections on the things which are
above. They are still talking of the word of their
salvation, of the commandments of the Lord, of the
miercies ofthe Lord, and of the things, that belong unto
their peace ; as David professeth of himself, saying,
Ps. ci. 1, ' My song shaU 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 ways ; ' cxlv. 5, ' I wiU talk
-of thy worship, 0 Lord, thy glory, thy praise, and
wondrous works ; ' xxxv. 28, ' My tongue shall be talk
ing of thy righteousness all the day long, and I vrill
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
miouths. 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 thefr ' crown of rejoic
ing.' Here is their protector in all dangers, thefr
reconciler unto God, thefr mediator between God and
them, their Saviour from thefr sins, and he that is
' made pf 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 weU 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 stiU 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 fine gold, his 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, I say, not evermore cer
tainly ; for if good speech, and holy talk, and crying,
' Lord, Lord,' and often using of the name of Jesus
Christ, were a perpetual and certain rule of a good
Christian, the dissembling hypocrite would be as good
a Christian as the best. And a hard matter it is not
to be deceived sometimes by the hypiocrite. But com
monly, I say, a man's speech bewrayeth what he is,
holy or profane, the ground of whioh note is that saying
of our Sariour, Mat. xii. 34, that ' of the abundance
of the heart the mouth speaketh ; ' and otherwise we
cannot judge whereon the heart thinketh, but by that
whereon the tongue runneth.
Hence then learn you, beloved, to make trial unto
yourselves, and to give trial unto others, what ye are.
Your tongue and talk may tell yourselves, and do tell
others, what ye are. What is it whereon your tongues
love most to talk, and wherein ye take most pleasure
when ye talk ? Is it on the things which are on earth ?
It may be a token unto yourselves and others that ye
are earthly-minded. Is it on the things which are
above ? It may be a token unto yourselves and others
that your conversation is in heaven. If ye love Christ
Jesus, if ye take comfort in Christ Jesus, your tongues
will be talking of Jesus Christ, and your hearts wUl
rejoice when your tongues are talking of him. As,
therefore, the apostle exhorteth the Colossians, iv. 6,
so do I you : ' Let your speech be gracious always,
and powdered with salt.' Let the mercies which ye
have in Christ Jesus be so sweet and comfortable unto
you, that your hearts may delight always to muse, and
your tongues always to talk, of Christ Jesus. Let him
be hid in your heart, let him break out in your tongue,
and let him rejoice both the heart and the tongue, that
so ye may have testimony within yourselves, and give
testimony unto others, that ye are saints in Christ
Jesus. Now proceed we to that which followeth.
I thank my God. After the inscription and 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

16

AIRAY 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 thefr behalf, for the grace
of God afready 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 thefr 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, their fellowship with other churches
in the gospel ; 2, their perseverance therein from the
first day they had received the gospel, tiU 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 feUowship 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 thanksgiring ; and his continual
prayei-s, wherein he always remembered them, were
that they might continue in that grace, even in that
fellowship which they had received in the gospel. It
is then briefly as if the apostle had thus said : ' I thank
my God always on your behalf, for that fellowship
which you have with the Father and the Son, with us,
and with other churches, by embracing the gospel, and
for yom- perseverance therein, from the first day that
I, and Silas, and Timotheus preached it unto you,
unto now ; and always, in all my prayers unto God, I
remember you, praying for you with gladness for the
grace already granted you, that ye may continue and
increase in that grace. This I take to be the meaning
of these words.
The first thing, then, which here I note is, the

apostle's beginning of his epistle vrith thanksgiving
unto God on the Philippians' behalf. And so be be
ginneth all his epistles with thanksgiving unto G-od 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 thanksgiring 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, ' suppUcations, prayers, interces
sions and giving of thanks be made for all men.'
And in the former to Thessalonians, v. 18, he wiUeth
' in all things to give thanks ; for that this is the wiU
of God in "Christ Jesus.' And not any sacrifice is
more exactly commanded or described in Leviticus than
the sacrifice of thanksgiving. 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. Melchisedec, 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 thefr
deliverance from the Egyptians, and out of the Red
Sea, Exod. xv. 1, slacked not this serrice, but sung
praises uhto the Lord. So did Deborah, and Barak,
and Jehoshaphat, and many others, after thefr 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 ? AU which shew
clearly how requisite this service of thanksgiving
unto God is, if either we wUl hearken to the precepts
and exhortations of the Holy Ghost, or do as we have
the saints of God, and our blessed Sariour, for
example. What then ? Doth the Lord need the praises of
man, or is he deUghted vrith his giving of thanks ?
No ; the Lord needeth them not, neither is he deUghted
therewith so much for his own sake. Yet doth he re
qufre 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 whieh we give him
thanks ; (2.) in giring him thanks we shew ourselves
well pleased and content with that spfritual 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 : aU which things he requfreth of us, and lUieth
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 mnch
in it as in any service. It may be, that being in
peril, or persecution, or son-ow, or need, or sickness,
or other like adversity, we -will make our requests
known unto God in prayer and supplication, as the
occasions are, pubUcly or privately. But when the

Vee. 3-5.]

LECTURE III.

17-

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 pom-ed out both
pubUc and private prayers, in our churches and in om-
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 pubUcly, in what houses privately, is
the voice of praise and thanksgiring 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 thanksgiring after benefits received ; it is
too harsh a note, we carmot 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
imthankfulness 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. iii. 2 ; but the
sacrifice of thanksgiring 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, ' ourrequests be shewed unto God
in prayer and supplication, with giving of thanks.'
The fouler that the sin of unthankfulness is, let us the
more detest it, and the more requisite that thanks
giving to God is, let us the more abound thereiii. 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 thanksgiring.'
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
then- conversion unto Christ by the work of his minis
try, unto now that he wrote unto them. Whence I
observe a principal matter of oar thanksgiving unto
God, a principal cause why we should, upon the bless
ing bestowed upon us, give thanks unto God for it.
In aU things, indeed, is matter of our thanksgiring
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 plenteousuess of aU 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. Here is, indeed, principal cause of rejoicing
and thanksgiring, 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 feUowship vrith us,
and that our fellowship also may be with the Father,
and vrith his Son Jesus Christ.' By om- fellowship in
the gospel we are ' called out of darkness into his mar-
veUous Ught,' 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 vritnesseth, 1 Peter ii. 9, 10. By
our fellowship in the gospel, we are ' bom 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. iii. 15. Oh blessed
fellowship in the gospel, whereby we are made vrise
unto salvation, whereby we are regenerate, and be
gotten unto a lively hope in Christ Jesus, whereby we
are caUed out of darkness into light, and of no people
made the people of God, and whereby we have feUow
ship vrith Christ Jesus, which is the great end of the
ministry of the gospel, that we may have fellowship
with him, and walk in the Ught as he is in the light.
Again, the continuance of our fellowship in the .gospel
from the first dayof her majesty's most gracious govern
ment over us unto now, our perseverance in tbe 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 om- good God unto
us ! Surely these are such blessings as may well make
us break out into exclamation with David, Ps. cxri.
12, 13, 17, and say, ' What shaU I render unto the
Lord for these his great mercies towards me ? I vrill
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
B

IS

AIEAY ON THB PHILIPPIANS.

[Chap. L

David's resolution upon deUverance from dangers by
Saul, and much more upon such blessings as these
have we just cause of such resolution, God being
principally in this soft and stiU voice of the gospel.
Have we, then, such principal cause of thanksgiring
unto our God for the fellowship which we have with
other churches in the gospel, and for the continuance
of this feUowship 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 'Uiere great cause of gladfy embracing
it when it may be had. And yet what dulness, and
slackness, and coldness herein ! In this congregation
how is it embraced ? I bear yon record, some of you,
that ye do embrace it willingly and gladly, and I
assure myself that from yom- 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 fi-om
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
vrill 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 vrith the
Father, or with Jesus Christ his Son. As for yon,
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, fr-equent the places where
ye may hear it, lay it up in your hearts, that ye may
not sin against the Lord, and let your mouths be ever
filled with praises 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 desfre and labour to be
daily more and more stablished and strengthened in
the truth of Christ Jesus, and in our fellowship with
other churches ih the gospel. And yet how wavering
are we, many of us, and how quickly ' carried about
with every ¦wind of doctrine, by the deceit of men, and
with craftiness whereby they lay in wait to deceive !'
If a runagate seminary, that compasseth sea and land
to make one of his profession, and, when he is made,
makes him twofold more the child of hell than he 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, and are led captive by them ! Howsoever
it be with us, it is thus in too too many places. But,

beloved, let us know that ' 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 teU you they bring the doctrine-
of Christ unto you ; but do ye as the men of Berea.
did. Acts xrii. 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 joyful 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.) vrith such
assurance of God's love in his mercies towards us,
as that in our thanksgiring for them we dare boldly,
as sons, say, I thank my God, for so shall our sacra-
fioe 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 thanksgiring should
be offered with such willingness and cheerfulness from
our hearts unto God, that we might say, I thank my
God. So our apostle, in 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
fuUy ; for he ' loveth a cheerful giver,' as of alms unto-
the poor saints, so of thanks unto his name. AJnd
how can I go unto him vrith 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 iu 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 wilUngness and .

Vee. 3-5.]

LECTUEE IV.

19

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 then- hearts cheerfully, and vrith
thefr 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 thefr kennels, and oxen from thefr
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 are so coldly and cursorily uttered by us, as
that a man may well see they have thefr beginning in
the lips, and thefr ending in the air, but never pierce
the heavens. But, beloved, if we vrill 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 spfrit rejoiceth in God my Sariour.' As,
therefore, it becometh us to be thankful, so let us
remember, in faith and full assurance of God's love
towards us, to pom- out our souls in thanksgiving unto
him, that so our sacrifice may be acceptable unto him.

LECTUEE IV.
[Having you in peifect 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. 8-5.

"VrOW, farther, the apostle signifieth his rejoicing
_Ll on the Philippians' behalf, and his love towards
them, by remembering them in aU 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 thanksgiring 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 Phihp
pians that ' always in his prayers he hath them aU in
memory,' that always in his prayers he hath them aU
in ' perfect memory,' that always he hath them aU ' in
perfect memory in aU his prayers, ' that in aU his prayers
he ' remembereth them with gladness,' each cfrcum-
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 feUowship which they had with other chm-ches
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 feUow
ship vrith 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 ia
barren, and he must pray unto the Lord for his wife,
to make her womb fruitful, xxv. 21 ; Jacob fuU 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,"'
xxxU. 11. Neither is any so enriched with aU graces,
but that his requests are to be shewed unto God, in
prayer and supphcation for the supply of some ; and
as not any are enriched ¦with aU graces, so not in any
is any grace so perfect, but that he hath need to bend
the knees of his soul unto God in humble prayer, for
perseverance and increase in that grace wherein he
standeth. David's delight in the law of the Lord, in
his statutes, and in his testimonies, was as great as .a
man's could be, as himself sheweth, Ps. cxix. 97, say
ing, ' Lord, what love have I unto thy law ! aU theday
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

¦20

AIEAY ON THE PHILIPPIANS.

[Chap. I.

of God. The apostles likewise, it is like, were as strong
in the faith as any man is, and yet they prayed unto
the Lord, ' Lord, increase our faith,' Luke xrii. 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, ' HaUowed be thy name.'
Never any had his conversation so much in heaven,
but that he had still need to pray, ' Thy kingdom
come.' Never any man's ¦will so conformed unto God's
will, but that he had still need to pray, ' Thy will be
done in earth as it is in heaven.' Never any man so
filled with plenteousuess, 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 sUdings 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 Sariour 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 pom-ed 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 like^wise 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 wiU 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 Ukewise be it from
ns, once to dream of any such perfection in ourselves,
but that we have still need to pray, to abound more
and more in all grace, and in all things daily more and
more to grow up into him which is the head, that is,
Christ. For be it our predestination, our election, our
adoption, our reconciliation, our justification, which

are as sure unto all the sons of God as that God is
true, yet even in respect of these have we need always
to pray, that the assurance of them may be daily more
and more sealed unto our spfrits 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 o^wn finger in aU his children, yet in
respect of these have we need always to pray for con
tinual increase, and aU 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
¦wiU have all them so exercised whom he vrill confirm
unto the end. "Whatsoever graces, therefore, the Lord
hath bestowed upon us, yet stiU 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 wrestUng with
the God of Jacob, and thus wrestling, we shall surely
prevail ; for so he hath promised. Mat. vii. 7, and
faithful is he that hath promised.
The second thing which I note is, that the apostle,
in his prayers for the Philippians, prayed for them aU,
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 ^t 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 aU
in his praj^ers unto God. Eight so we ; in our prayers
for the chm-ch, 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 aU, notvrithstanding 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 ahnost of aU of them, ye shaU see
that this was his ordinary practice, learing us therein
an ensample that as he did, so we should do. And
the reason is plain ; for doth not the apostle, in WTiting
his epistles unto the churches, still -wiite as unto the

Ver. 3-5.]

LECTUEE IV.

21

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 om- prayers unto
God. A good lesson, and well worthy the learning of many
in these om- 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 out off aU love and
friendship amongst us, nay, to breed gi-eat hatreds and
enmities amongst us, nay, to set us at such odds, that
rather we vrill ban 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 sacrUegious
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 Uttle praying for the other,
unless it be to confound them. Neither is it otherwise
more publicly and generaUy 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 thefr form of government, are
so misliked, that they cannot vrith patience hear of
them, and therefore, it is Uke do not in aU thefr 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
wise-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 aU cogitation either of private quarrels one
vrith another, or of pubUc contentions in the church,
and let us pray each for other, and aU 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 aU his prayers for them,
and that was the same in substance vrith that wherefore
he gave thanks unto God ; for as his thanksgiving unto
God on thefr behalf was ' because of the feUowship
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
matei'ial point to be remembered in our prayers unto
God, both for the whole church and for ourselves,
whioh is continuance in the fellowship of the gospel,
that our church may continue in that feUowship which
it hath with other reformed churches in the gospel,
and that we may continue grounded and stabUshed in
the truth wherein we stand. Here is indeed principal
cause of prostrating ourselves before the throne of grace,
and pouring out our soills 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 fearfiil judgment on
the church of Ephesus, if they should not repent and
return to thefr former love, saith, Eev. u. 5, ' Eemem
ber from whence thou art faUen, and repent, and do
the first works ; or else I 'wiU come against thee shortly,
and vrill remove thy candlestick out of his place.' "What
is that ? That is, he wiU 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 shaU 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 riii. 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 rision,' ;'. e. no sin
cere preaching of the word, no sound feUowship 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 having
this feUowship in the gospel exceeding great and
happy ; for it is indeed our very Ufe and soul, where
by we are begotten, bom, 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 Ught unto our
steps,' to bring us to ' the city of the Uving 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 spfrits 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. xU. 22-24. By it we are caUed
out of darkness into Ught, instructed in the way of
God perfectly, grounded and stabUshed in the faith,
and made vrise unto salvation ; for it is ' the power of God

22

AIEAY ON THE PHILIPPIANS.

[Chap. L

unto salvation unto everyone that beUeveth,' Eom. i. 16.
See, then, whether here it be not principal cause for
us to pray for our church, that in it the gospel of our
salvation may for ever be freely and sincerely preached ;
and for ourselves, that we may continue in that grace
wherein we stand by the gospel of our salvation. Yes,
surely if either fear of as great a plague of God's wrath
as can fall upon us may force us to pray, or desire of
as great a blessing of God as can befall us may 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
frreligion 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
poUcy 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 aU places ;
and what else are these but forerunners of a fearfiil
judgment to foUow ? 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 mom
ing, and at midday ; let us pray, and that instantly,
that this judgment may never faU upon us ; that this
Ught of the gospel may never be put out, but that it
may shine amongst us fi-om generation to generation
untU 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 stiU pray unto the
Lord for our continuance which we have with other
reformed churches in the gospel.
The fourth thing which here I note is, that the
apostle thus prayed for the Philippians ' always in all
his prayers.' "Whence I obsei-ve with what constant
assiduity and carefulness we ought to pray for our
church and for ourselves, that we may continue in the
feUowship which we have in the gospel. We should
never pray but always in our prayers, this prayer for
om- church and for ourselves should continually be re
membered, that the fellowship whioh 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. Eom. 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 vridow in the gospel,
Luke xviii. 1, aU 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 stiU pray, and that
instantly. Now, as we are to pray, and to pray
always, so always in aU our prayers this is to be re
membered, that we pray that the Lord his way may be
known upon earth, and his saring health among aU
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 knocketh, it shall be
opened' ? Or if it be so, what needeth it always in
all our prayers thus to pray as hath been said ? True
it is, that whosoever asketh receiveth ; and that the
Lord is more ready to hear and to grant our requests
than we are to pray and caU 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 continuaUy
asked ; and of this sort is this thing whereof we now
speak. He wiU, as it shall be for Ins glory, continue
us in the feUowship 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 poUcy effecteth, but only it
is of God, and therefore always in aU 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 ' vrith gladness,' because of
their growth in godliness, and in the knowledge of
Jesus Christ, by the work of his ministry. Whence
I observe a necessary care which ought to be in the
whole church, — I mean in all them that are taught in
the word,— and that is, that they so profit and increase
in aU knowledge and judgment, in aU godliness and
holy conversation, that their pastors and teachers may
pray for them with gladness. Such a care, it may
seem, that the Eomans had, unto whom the apostle

Ver. 6.]

LECTURE V.

23

giveth this testimony, Rom. i. 8, that their 'faith
which was published, and thefr 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 thefr souls, as they that must give account
unto God for them, may now pray for them vrith glad
ness, and afterwards give then- accounts for them with
, joy and not vrith 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 heariness ; with heaviness, I say, for thefr
neglect and contempt of the word ; vrith heaviness for
their ignorance in the things that belong unto their
peace, and unvrilUngness to be instructed therein ;
vrith heaviness for thefr ungodly conversation, and un
christian walking ; with heariness 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
mom-neth because they run, and needs will run, head
long to the deril; 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 maUcious-
ness, and receive -with meekness the word that is
graffed in you, which is able to save your souls.'
Eph. iv. 15, ' FoUow 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 thanks for them,
prayeth for them, and that with gladness, because ot
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 thefr profiting in the word
of grace, and they are to give thanks unto God on
their behalf when they see thefr order, thefr stedfast
faith in Christ, thefr 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 am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the
clay of Jesus Christ. — Philip. I. 6.

NOW give me leave briefly to note one thing further
from those words, and that is, that both our
thanksgiving and om- praying are always to be unto
God. Our thanksgiving, because aU deUverance in
dangers, all comfort in troubles, all help in time of
need, aU spiritual graces in heavenly things, and all
corporal blessings whatsoever, are from him, the Father
of aU mercies and giver of aU goodness, ' for every good
giring 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 plenteousuess,' Ps.
cxlv. 14-16. He kiUeth and maketh alive, bring
eth down to the grave and raiseth up, maketh
poor and maketh rich, bringeth low and exalteth,
1 Sam. ii. 6. ' 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 ahle to
comfort them which are in any afSiction 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 O'wn gloi-y,' Isa. xliU.
7. ' In him we live, move, and have our being,' Acts
xrii. 28. ' He blesseth us with aU spiritual blessings in
heavenly things in Christ,' Eph. i., haring 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 sins 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. iii. 11. Unto whom,
then, should we sacrifice the calves 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 aU blessings in good things, and
deliverance from all evil, even God blessed for ever !

24

AIEAY 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 prayer ; and as
they were occasioned by blessings in good things and
deliverance from evil, so they poured out thefr 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 thanksgiring, 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. 6. And 'when the Lord had given them
a marvellous rictory 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 waU, 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 will 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 hom 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 thefr
prayers and supplications ever unto the Lord ; and
again, as they were occasioned either by blessings or
deUverances, offered thefr sacrifice of praise ever unto
ths Lord. Thus they were taught, and thus by the
word and by thefr 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. Ixiii. 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. ^n. 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.
Ixxxiv. 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
Scriptm-e 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 thefr 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 them. Saith
not the apostle that ' there is one mediator between
God and man, which is the man Christ Jesus ' ? 1 Tim.
ii. 5. How, then, do they make more mediators?
Christ Jesus, say they, is om- only immediate medi
ator before God, but the saints are mediators unto
Christ, and therefore we conclude our prayers always
saying, ' By Jesus Christ our Lord.' Wherein, also,
they deceive the world, for by thefr 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 Imto Christ, to convey
our prayers unto him ? and Christ om- mediator unto
God, to convey om- 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 betvrixt 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 was unto that uncreated angel of the
covenant, even Christ Jesus, with whom he had
wrestled and prevailed, that he prayed unto, as both
the circumstances of that place and conference of it
vrith other places prove. WeU, say they, Moses pray
ing, Exod. xxxii. 13, and saying thus, ' Eemember
* Qu. 'practice'?— Ed.

Ver. 6.]

LECTURE V.

25

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 foUowing 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, Eev. v. 8, that ' the twenty-four
elders feU down before the Lamb, haring 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 rision, and nothing so done as
here is set dO'wn, and therefore no clear argument vrill
hence be drawn. Again, here is nothing spoken of
the saints in heaven, for it is generally agreed upon
that the twenty-fom- elders represent the church mili
tant here on earth, whose conversation is in heaven,
whose golden phials full of sweet odom-s 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 thefr prayers, is lawful,
therefore prayer unto saints in heaven is lawful. But
to this we answer, 1, that to desire one another's
prayers is warranted by the word, which they grant ;
but to request the prayers of the saints departed hath
no warrant in the word, howsoever they contend the
contrary. 2. There is no such reason of desfring the
prayers of the saints in heaven, as of desfring one
another's prayers, for we know one another's necessi
ties, but they know not om- necessities, as hath been
proved. 3. Our praying one for another to be holpen
by thefr prayers, is a godly request to our brethren,
but no religious invocation of them, as by thefr 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 axe we in a Christian sort to request one
another's prayers. But that reUgious thanksgiring
and that religious invocation whereof we now speak
are in no sort due to any but to God. So. that the
saints departed, not knovring what we say or think,
nor giring 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 unla'wful
to pray or give thanks to them. For, 1, prayer and
thanksgiring are honours only due unto the Lord,
and therefore he saith, Ps. 1. 15, ' CaU upon me in
the day of trouble ; and I will deUver thee, and thou
shalt glorify me ; ' praise me, give thanks unto me.
Where, albeit the word only be not expressed, but it
be said, ' CaU 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 by his adding of it, and saying,
' Him only shalt thou serve,' Mat. iv. 10, so is it
plain that in this place, where the prophet speaketh of
the same thing,, it is understood as if he had said,
' CaU upon me only, and I vriU 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 wiU communicate that to others which
belongeth unto him, and so make ' other gods beside
him,' and vrith 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, Eom.
X. 14, ' 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,' Eom. viii. 34 ; unto whom we may ' go boldly,'
Heb. iv. 16; and for whose sake, 'whatsoeverweaskthe
Father in his name, he giveth it us, 'John xvi. 23. Manv'
other arguments of like weight might here be brought
to the same purpose. But theseforthis 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
Vfrgin 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 thefr doctrine and
examples others may be strengthened in true faith,
and inflamed to foUow true godliness ; yea, and that in
a general desire both for us and for themselves, and for
aU the elect of God ; they pray that the day of. om-
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. Only as the Holy Ghost hath taught
us, so we teach you, that in the word is nothing
written whereby to prove that they know our affairs
in particular, that they pray for us in particular, or
that they do 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 moming, 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 supphcation, vrith giring of

¦26

AIEAY 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 vrill give you patience in
them. And amongst all things, give thanks unto the
Lord for that fellowship which ye have with other
churches in the gospel ; and pray unto the Lord that
ye may continue in that grace wherein ye stand, through
-the gospel of your salvation unto your lives' end.
And I am persuaded. As before the apostle testi
fied his love toward the Philippians, by his rejoicing
on their behalf for the grace of God already bestowed
on them, so now likewise he testlfieth 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. 6. 2. He
setteth down the reason which caused him so as
suredly to hope thereof; namelf, 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 then- 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 immutabiUty 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 impUes 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 they 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 whioh 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 they
may be fashioned like unto his glorious body. Por
albeit by the day of Christ might be meant the day
wherein the faithful die in Christ, yet by the day of
Christ I rather understand here the day of Christ his
, second coming in the flesh in the last day, as also it

is understood in the next chapter, ver. 16, because
the apostle speaketh not only of them that thfen were
at PhiUppi, but of the church also which afterward
should be there until the second comiiig 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'
vfrtue and constancy, as if now they were so weU
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 vrill 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 xiu. 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 shaU give him shaU
never be more athfrst ; but the water that I shaU give.
him shaU 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 yi. 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 caUing of God
are without repentance,' Eom. xi. 29. He caUeth us
by his gospel, and giveth us gifts and gi-aces of his
Holy Spfrit, not for om- own sakes, or for anything
that he seeth or foreseeth in us, — for then we might
weU fear a fall and a change, — but his gifts are given
freely by gi-ace 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 om- souls in life, and
keepeth us from the pit of destruction. "Where
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 GoUah, but assm-ed 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
deUver him out of the hand of that PhiUstine,' l^Sam.
xvii. 37. So the children of God haring once felt the
love of God in Christ Jesus in their souls, and the

Ver. 6.]

LECTUEE V.

27

testimony of the Spirit ' vritnessing 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 fr-om the
love of God in Christ Jesus. So we see that our
apostle breaketh out and saith, Eom. viii. 35-39,
* "Who shaU separate us from the love of Christ ? shall
tribulation, or anguish, or persecution, or famine, or
nakedness, or perU, or sword ? Nay, I am persuaded,
that neither death, nor Ufe, nor angels, nor princi
paUties, nor powers, nor thiags present, nor things to
¦come, nor height, nor depth, nor any other creature,
:sha,U be able to separate us from the love of God,
which is in Christ Jesus our Lord.' And agam,
:2 Tim. i. 12, ' I know whom I have beUeved, 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 buUded a
full and assured persuasion of thefr perseverance.
I Now we must understand that, in perseverance, there
he two things, which you may caU the parts of it.
The one is a holy wiU and desfre 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 whereui 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
wUl and desfre 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. kxrii. 7-9, ' WiU the Lord ab
sent himself for ever, and wiU 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 wiU he shut up his lov
ing-kindness in displeasure ?' And again, Ps. Ixxxriii.
14-16, ' Lord, why abhorrest thou my soul, and
hidest thy face from me ? Lord, where are thy old
loving-kindnesses ? Thy terrors do I suffer with a
troubled mind, thy wrathful displeasure goeth over
me, and the fear of thee hath undone me.' His real
continuance, ye see, seemeth to be cut off, and 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 desfre still remained. And
¦this holy desire of persevering is it which the Lord
¦accepteth, and then is he said to give us this grace of

perseverance, -when he giveth us a perpetual will and
desire of persevering in that grace wherein wc stand,
howsoever the very aot of persevering, 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
teU 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 persuaded
thyself of the love of God towards thee ? Hast thou
sometimes been deUghted 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 in thee
will perform it until the day of Christ Jesus. He
hath said it by his holy apostle, and shall he not do
it ? ' The strength of Israel -will not lie 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 loring-kindness towards thee. Thou feelest not
that joy in the Holy Ghost, that comfort in God's
love, which thou wast wont to find ; thou art even dead
unto the life of God. Well, did not David cry out,
' Lord, where are thy old loving-kindnesses, where are
thy former mercies ?' Did he not pray, ' Restore me
to the joy of thy salvation, and renew a right spirit
'within me' ? And again, ' Oh quicken me according to
thy word, quicken me according to thy loving-kindness.'
Sothatthou seest 'there hath no temptation taken thee,
but such as appertaineth to man,' even such as have
overtaken men after God's o'wn heart. But tell me,
doth it not grieve thee that thou doest not feel that as
surance, 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 doubtings 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 cogi
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 desfre of persevering
is a chief part of perseverance ; and he that desireth
any grace of God tending to salvation shall surely
have it. For so Christ hath promised, saying, Eev.
xxi, 6, ' I will give to him that is athirst of the weU

28

AIEAY 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. Iv. 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 wUl have you to sail by
hell to heaven ? He that continueth this holy desire

in you vrill 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 moming ; 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 Ught of his holy countenance.
In the mean time, let that holy desfre 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.

LECTUEE VL
As it becometh me so to judge of you all, because I have you in remembrance, that both in my bands, and in mjj,
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, &o., 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
any other had had 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 aU, 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.
xvi. 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 unvrilling be made wiUing.
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 unvrilUng makes us wilUng, then we
run after him. Have we, then, no good thing but
whioh we receive from God ? Doth not flesh ani
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 whoUy from God..
If we believe or understand anything in the way of
godliness, it is wholly from the illumination of God's-
Spfrit. 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 farther appearetb
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 ackno-wledge 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 thanksgiring and of praise. Do we, then, weU ia
giving thanks unto God for our calUng 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 weU herein, then our apostle did not well
in this place thus to do on the PhUippians' 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 aU in all

Ver. 7.]

LECTUEE VL

29

.things, 'Alpha and Omega, the beginning and the
ending,' as in regard of his majesty, so in regard of
: aU 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. iu. 6, ' I have
planted, ApoUos watered, but God gave the increase ;'
he reconcileth his children unto himself, but by the
word of reconciUation 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
reconcUiation ; ' he revealeth his truth unto his chU
dren, but by his ministers, unto whom he revealeth his
truth, that they may preach it unto us, as it is vmtten.
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, Eom. 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, Eom. yi. 23, that
' etemal life is the gift of God through Jesus Christ
our Lord,' so is it also said, Eom. 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 etemal life to every one that beUeveth.
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 wUl,
whereby he differeth not only from stocks and stones,
but from brute beasts. But what is his understanding,
and what is his wiU, 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,' Eom. riii. 7. LUiewise he willeth, but not any
thing that is good, as it is written. Gen. yi. 5, ' AU
the imaginations of the thoughts of man's heart are
only evil continuaUy,' and, Eom. ui. 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 aU ; I say not
to work or do aught at all, for this were indeed to
transform him into a stock or stone, but to do any
thing that is good, for ' it is God,' and God only, 'that
worketh in him both the good •will and the good deed,
even of his good pleasure,' Phil ii. 13. He enUghtens
the eyes of our understanding, and corrects our fro-
ward wills, and then being renewed by the Spirit, we
understand the things of the Spfrit 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 vrill, 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 Ufe, 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 mah, being pre
vented by grace, is then able, by the help of grace
aiding his weak nature, to work out his O'wn 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 shaU tell you that
it is in man both to begin and perfect that which is
good ? or that it is in man to begin that is good,
though not to perfect it ? or that it is in man, by the
help only of God, to do that is good ? ' Let God be
true, and every man a liar, that he may be justified in
his words, and overcome when he is judged,' Eom.
in. 4. Neither beginning, nor ending, nor increase of
anything that is good, is of ourselves as of ourselves ;
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 quaUty, 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

80

AIEAY ON THE PHILIPPIANS.

[Chap. L

life of righteousness in Christ Jesus. It is the mere
and only grace of God, not which maketh an end of
our salvation alone, but wherein our salvation wholly
doth consist. Let no man, therefore, through vain
and flattering words, deceive you, as if you yourselves
were somewhat, when indeed you are nothing; but
learn, and know, and ever hold this for a sure
ground, that God only beginneth, increaseth, and 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 iri 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 this honour unto himself; as if he had done
these things : for this hath God only done, and it is
his work, as it is written, 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 Spfrit 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 wiU
save his people, and bring them to that inheritance
which lasteth for ever in the heavens ; and let him so
speak as his minister out of his word, that so he may
be indeed a means to tum many to righteousness.
3. Hence you may learn in what account and regard
ye are to have the ministers of Christ Jesus. True, and
most true it is, as already ye have heard, that God only
beginneth every good work in us, and likewise confirmeth
and strengtheneth us, and maketh us to abound therein
more and more. But he doth it, as also ye have heard,
by their ministry whom he hath separated for the
gathering together of the saints, and for the edification
of the body of Christ. Ye are therefore so to think of
us, as of the ministers of Christ, and disposers of the
secrets of God, by whom he hath appointed to open
your eyes, that ye may ' turn from darkness to light,
and fr-om the power of Satan unto God, that ye may
receive forgiveness of sins, and inheritance among
them whicli are sanctified by faith in Christ Jesus,'

by whom he hath appointed to reveal his vrill 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 vrill 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 wam 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
' 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 salvatioii,
what a kind of persuasion it is which is of another'g-
perseverance or salvation. The other is, whether the
Lord performed this work of the Phihppians' 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 chm-ches which the apostles had planted in
Macedonia, and elsewhere, there now, through the
secret but just judgment of God, barbarous Tm-kism
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 tke-
fellowship of the gospel until the day of Jesus Christ,.
i. e. until iheir death, when they should be translated
into his kingdom of glory, I take it that it may very
well be presumed, and safely averred, that the Lord
performed this work of the Philippians' continuance
in the feUowship 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 then- 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 thfr

Vee. 7.]

LECTURE VL

3 J

Lord would continue that chm-ch 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 thefr subjection, now a long time, unto the Turk.
But even here also, it may be said that, as when the
apostle 'wrote, the Phihppians shined as lights in the
midst of a naughty and crooked nation ; so now, also,
in that hellish thraldom unto the Tm-k, 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 Eomish 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 PhiUppi. But I
now rather approve the fonner answer, as better
agreeing with the cfrcumstances of this Scripture,
whereby it seemeth that the apostle speaketh of them
that then were at PhiUppi.
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 Spfrit unto our spirit, whereby
we do most certainly persuade ourselves of whatsoever
grace is sealed unto us by the earnest of the Spfrit.
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 Spfrit
unto our spirit. Another persuasion there is, grounded
upon the constant immutabiUty of God in his doings,
whereby we certainly persuade om-selves, that what
soever good work God hath begun in us, he will con
firm it unto the end. And a thfrd 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 Spfrit, because no man
knoweth what the Spfrit vritnesseth unto another's
spirit, but only to his own. But both by the second
Mnd 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, Eom. vin. 38, ' I am persuaded
that neither death, nor Ufe, 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 pf persuasion, the apostle
was persuaded of the Philippians' perseverance and
salvation, as in this place we see ; and so everv one
of us, upon the like grounds, may be persuaded one
-of another's perseverance, and salvation. The first

never faileth, because the testimony of God's Spirit,.
whereon it is grounded, is ever true. The second^
likevrise never faileth, because God's purposes are
ever unchangeable, and with him is no variableness,
neither shadovring by turning. The thfrd 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. 6 ; 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 whoso
perseverance and salvation we are persuaded by the
thfrd 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 fi-uits
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 do-wn
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. e. 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 confii-mation
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 vrith 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 ffrst thing, then, whioh here I note is, that the
apostle saith, that it became him so to judge of the
Philippians, so to be persuaded of them as he said
verse 6, because of tlieir zeal for the gospel and love
of him. Whence I observe, that it becometh us .
certainly to be persuaded of their perseverance and
salvation, and that they are the children of God, in
whom we see obedience to the gospel, zeal for the
truth, love of the brethren, true signs of godliness,
evident fruits of the Spirit. That in charity we are
every man to hope the best one of another, the apostle

32

AIE.A.Y ON THE PHILIPPIANS.

[Chap.L

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 godUness, 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, Eom. xiv. 4,
' Who art thou that condemnest another man' s servant ?
he standeth or falleth to his O'wn master.' There
hope the best we cannot, and yet condemn him or
despafr of him we may not. Now, as in charity we
may not despair of any, but hope well where all is not
well, and persuade ourselves the best where we see
the outward tokens of the Spirit, so where we have just
cause of this persuasion by the true fruits of 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, dravring one argument
from the effectual preaching of the gospel amongst them,
ver. 5, and another from thefr 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 aU
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,
ifit 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, thefr constant
abiding in the truth, their Christian love pf him, he
persuadeth himself the best of them, even ' that ke
that hath begun,' &c. So, beloved, howsoever we see
sUps 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, yea, let us persuade
ourselves of them as of ourselves, that they are the chil
dren of God, and that thefr- salvation is surely sealed in
the heavens ; for so it becometh us to judge of them after
the example of om- apostle, because of the firuits of the
Spirit in them.

LECTUEE VIL
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 m.y grace. For God is my record, how I long after you all from the very lieart 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 ofthe ministers of the gospel, by
whom we have been taught in the word, of the power of
the word in our hearts and souls, and of our growth in
godliness through the preaching of the word. Is there
any persecution of the gospel of Jesus Christ by any
cruel tyrants. Pope, Tm-k, 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,,
as felons or traitors, to defend that truth which in all
simplicity and sincerity they have taught amongst yon?

Vee. 7, 8.]

LECTURE VIL

33

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 vrild 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 Uke a
broken bow ? Could je find in yom- hearts to undergo,
vrith 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
lngs, by bonds and imprisonment ; to go to fire and
faggot vrith 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. 36-38, that
' some were racked and would not be deUvered, 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
vrith the PhUippians, whose example I urge ; they
gave no -such proof of thefr 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 thefr bands,
and in thefr defence and confii-mation of the gospel,
in such sort as the Philippians were with Paul?
Would ye not be ashamed of thefr chains ? Would
ye communicate to thefr afliction, and supply that
which they lacked ? Would ye be careful that some
might minister unto them such things as they wanted ?
Would thefr bands so affect you as if ye were bound
with them ? Would ye count thefr 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 thefr bands and in
thefr defence and confirmation of the gospel ? This
also should be a notable proof, both unto yourselves
and others, of your holy zeal for the tmth, of your
godly increase in all spu-itual understanding through
the word, and of the effectual power of the Spfrit 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
Eome he sought him very diligently, and found him ;
and that in many things he ministered unto him at
Ephesus, 2 Tim. i. 16-18. Not once, but often,
he refreshed him ; he shunned him not, nor was
ashamed of him because of his bands ; but, coming
to Eome, 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 vrith 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. 1 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 Uke tes
timony the apostle giveth unto the Thessalonians, 1
Thes. i. 6, where he saith that ' they received the
word in much affliction, with joy of the Holy Ghost.'
When there was much afiiiction, when there was great
tribulation and persecution because of the word, yet
they received the word willingly and joyfully, which
the apostle bringeth as a plain proof unto them of
their spfritual conjunction with Christ, and election
unto life. So that when the word hath vprought 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 there^with, as if we also were in
bands with them, that we count thefr 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 thefr comfort. Our blessed Sariour, 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 assembUes, is not much seed now
C

34

AIEAY ON THE PHILIPPIANS.

[Chap. L

sown in stony ground ? If tribulation and persecu
tion should come because of the word, would ' not
Inany of us be offended, and rather tum, as they say,
than burn? If our Pauls and preachers should be
brought to their answer in the defence of the gospel,
would they be much assisted, or would they not be
utterly forsaken ? Yes, beloved, a great many of us
that now give them reasonable good countenance,
would be ashamed of their chains ; a great many of
us that now hear them patiently, would fear or disdain
to look on them in their trouble. We think ourselves
now reasonable good favourers of the word, and of
the ministers thereof, if we be not enemies unto them.
But if we come unto them and countenance them,
then we think ourselves very forward indeed, and that
the word hath much prevailed vrith us. And it were
. to be wished that the number of such were far greater
than it is. But if a tempest should arise, so that our
ship should be covered with waves, would not a great
many of us wish ourselves out of that ship wherein
we 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 vrill 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 om- 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 vrith him, how many of us will do
our whole endeavour for him, how many of us wiU
communicate unto his charges in such trouble ? Do
we fail in these less things, and would we hold in
greater things ? WiU 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 hovv 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 thefr 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 reUeved
him, and refreshed him, and were carefiil for him, being
in bands ; and were, in their souls and affections,
knit unto him, both in his bands and in his defence
and confirmation 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 Uke precious faith vrith him,
saying, ' Simon Peter, a servant and an apostle of
Jesus Christ, to you which have obtained like precious
faith vrith us,' &c., 2Peteri. 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 equaUed 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, exceUed 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 they which are joined in this holy fellowship,
wUlingly equal themselves unto them that are of
meaner gifts, and do not stand upon their prerogatives,
either in blessings or in sufferings, but as they that
have one God, and one Lord, and one baptism, and
one hope of their calling, so they esteem of others'
graces as of their own.
Which may serve for a bridle unto such over^weening
spirits, as too hastily and sharply censm-e 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
unmindfiil of them, but communicated unto their
afflictions ; will they count you partakers of thefr grace
in their bands, or rather would they not tell you that

Vee. 7, 8.]

LECTURE VII.

35

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 o^wn 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, whieh may serve
for our instruction in this point. Let us therefore,
after thefr 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-
huteth to every man severally the measure of grace as
he vrill. 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 ofthe 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,
PhiUp. i. 29, ' Unto you it is given for Christ, that not
only ye should beUeve 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 why, but because they counted
thefr 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 abusy-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. 16.
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 iri 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 shaU
please the Lord, by troubles for the gospel's sake, to
try us, as the prayers of the godly at aU 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, ahd patience experience, and experi
ence hope, and hope maketh not ashamed,' Eom. v. 3,
It is the means to make us like unto the Son of God,
as it is written, Eom. 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 rerile
and persecute you, and say aU manner of eril 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 vrill 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
chUdren 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 om-selves, for the glory of God, and for the
benefit of his chm-ch.

36

AIEAY ON THE PHILIPPIANS.

[Chap. I.

Yea, but if to suffer bands, and affliction, and
ti-ouble 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 bands and sufferings, for
Christ his sake and the gospel's ? It may be in their
flesh and outward man, but in thefr spirit and inward
man they are always welcome unto them ; as our
apostle saith, 2 Cor. iv. 16, ' 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 thefr 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
Sariour himself saith, Mat. xxvi. 38, ' My soul is very
heavy, even unto the death ; ' so that by his own vriU
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 vrilt.' So
that howsoever by our ovm wills we would avoid bands
and troubles for the gospel's sake, as heavy and
grievous unto our outward man ; yet as our vrills are
sanctified by God's Spirit, and conformed unto God's
wiU, so they are welcome unto us, and acknowledged
by us to be a grace of God, given unto his children
for thefr 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 vrith the saints of thefr gi-ace. And as
here they are called ' the grace of God ; ' so elsewhere
they are caUed ' 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 tum 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 murmm- or scorn to
be marked vrith 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 vrill of our enemies, that
they that hate us even with a perfect hatred should rule
over us. And ifit shall please the Lord herein to deal
vrith us according to our deserrings, yet let this be
our comfort, that in our bands for the defence and
confirmation of the gospel, we are partakers vrith
many of the saints of thefr 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 aU 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 vrill of the Lord be such.
Now followeth the apostle's earnest protestation of
his love towards the Philippians, which was the thfrd
thing which 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 wiUingly
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 calUng of God to vritness that he Ueth
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 aU,' i. e.
with what a longing desire to see you, I love you all
from the very heart root, h etrXdy^r^voig, for so the word
here used is very significantly translated, not after the
flesh, but in Jesus Christ, of whom ye are loved, and
from whom this my love proceedeth. Where, first, I
note the apostle's vehement protestation, not of a vain
and idle toy, but of his love towards the PhUippians ;
not for any light or fooUsh matter, but for their great
good, that they might hearken to the word of their
salvation_ more gladly. "Whence I observe, that a
protestation, or an oath to vritness a truth, when the
glory of God or the good of our neighbour doth re
qufre it, may lawfully be made.

Vee. 8, 9.]

LECTURE "VIIL

37

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, that
your love may abound yet more and more in knowledge and in all judgment. — Philip. I. 8, 9.

NOW then, the first thing which here I note is, the
apostle's vehement protestation, not conceming
any tririal 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 calUng 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 PhUippians, 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 requfre it, may very lawfully
be made. And this is proved, ffrst, from the nature
and definition of an oath. For what is an oath ? It
is, as even now we heard, an holy and reUgious calling
of God to ¦witness of the truth of that we speak, for
thefr 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,'
Deut. vi. 13. In which words, as to fear the Lord
God, and to serve him, so to swear by his name is
commanded. Thfrdly, 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. yi. 16, 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 neigh'bour 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 chUdren. And Isaac and
Abimelech afterwards sware one to another to the Uke

purpose, chap. xxvi. 31. And so Jacob and Laban
sware one to another to the like purpose, chap, xxxi,
53. Likevrise, our apostle oftentimes in his epistles
protesteth and calleth God to witness of that he
saith, Eom. i. 9, 2 Cor. i. 23, and xii. 19. And God
himself, because he had no greater to swear by, sware
bj' 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 la^wfuUy 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 shaU 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 bim. And how did that
appear ? Because they swore by them that were no
gods. ' Thy chUdren,' 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 wiU 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 aUowance for my swearing
from the preacher. Hearken, therefore, yet a whUe,
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 vrit
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 ven
geance on him that sweareth a lie, but God only,
which is able to destroy both soul and body in hell ?
Secondly, if we vriU swear lavriully we must swear in
truth, in judgment, and in righteousness, Jer. iv. 2.
In ti-uth, for the confirmation of the truth, because
we may not call God to witness a lie, lest he give us
our portion vrith Uars and swearers in the lake that
ever burneth. In judgment, upon causes weighty,

38

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 unnecessary causes, lest our judgment
be as theirs that take his name in vain. In righteous
ness, for the confirmation of things godly, just, and
lawful, because we may not call God to vritness things
ungodly, unjust, or unlawful, lest we be not holden
guiltless for taking his name in vain ; for thus much
those three points imply. Thfrdly, 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-
v^ise 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-
•riour to Matthew, Mat. v. 34-37, the other the words
of James in his epistle, James v. 12. The saying of
onr 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 doth our Sariour simply condemn swearing.
Again, if all kinds of oaths be simply here forbidden,
and only yea and nay colnmarided, what shall we say
for our apostle; that contentethnot himself -only with
j/ea^and nay? What -shall' we say for our' Sa'riour
himself, that, not therewith- content,' saith; 'Verily,'
' ' '*'¦ Qu. 'tririal crf-uricertaiu'? — En. ' ' -

verUy, 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.' Thefr 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 Sariour his exposition of the law against
thefr 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 righteonsness, but aU 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.' Tme, 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 yom- 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 eril in him to whom thou'
swearest, if, having no cause to distrust thy yea and
nay, he do not trust thee, but cause thee to swear.
The Uke answer is to be made to that of James, who
useth the very words of our Sariour. 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 lavriul for any Christian ; nor in weighty and
necessary matters, if we can avoid it ; but if we cannot
avoid it, an oath by the name of God in truth, in
judgment, and in righteousness is lawful, the Ana
baptists' gronnds, 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, ffrst, 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 thoti,
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.]

LECTURE VIIL

39

them ? or darest thou give the worship due unto
God unto any but unto him ? Did the Lord threaten
ruin upon Israel, because they swore by their idols in
Dan and Beersheba, saying, Amos vin. 14, ' They that
swear by the sui of Samaria, and say. Thy God, 0
Dan, liveth, and the manner of Beersheba Uveth, even
they shaU faU, 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 Eome ? Did the
Lord teU Judah that her childi-en had forsaken the
Lord, because they swore by them that were no gods,
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 Uke, 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.
xxin. 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 vrill 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
hy 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,
npon every fond and Ught occasion, no necessity of
God's glory or thy neighbour's good urging, swear by
the holy name of God and of Jesus Christ ? How
doth not thy flesh and thy spfrit 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 Uve by his life that swearest
hy his life ? hope to be benefited by his body, that
swearest by his body ? hope to be healed by his
wounds, that swearest by his wounds? hope to be
washed from thy sins by his blood, that swearest by
his blood ? Nay, thou that dost these things, dost
crucify again unto thyself the son of God, Thou art
one of them that spittest upon him, and buffetest him,
that naUest 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 Uttle
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 vrith 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 wam you of this
soul-sin of swearing, and to restrain you from it.
Swear not at all in yom- 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
your communication be. Yea, yea, 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 vrith reverence and humbleness, vrith 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 continuaUy, shall not be unpunished for
such things.' Have your faith and your troth with
God, but let yom- communication be. Yea, yea, andNay,^
nay, ' for whatsoever is more than this cometh of eril.'
Pardon my dweUing 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--

40

AIEAY ON THE PHILIPPIANS.

[(JHAP. 1.

tion, which is, his sincere love of the Philippians. He
protesteth, and taketh God to vritness, that he longeth
after them aU, or greatly loveth them aU from the
very heart root in Jesus Christ. Whence I observe
how the pastor ought to be affected towards his people,
and generally one Christian towards another, and that
is thus ; the pastor ought to love his people, and one
Christian ought to love another, even vrith sincere
love. ' Owe nothing,' saith the apostle, Eom. xiii. 8,
' to any man, but to love one another,' which rule is
general for aU 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, whore 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 aU men, even as we
do towards you,' wherein his love towards them is
signified, the love which should be in the pastor
towards his fiock, that as his is towards them, so thefrs
might be one towards another.
But since there are so many sUghts in love, how
can Christians shew that they love one another, and
pastors that they love thefr 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 desfre 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 Eomans, as he witnesseth, Eom.
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 Epaphi-oditus' love
towards these Philippians, as our apostle vritnesseth
in the next chapter, ver. 26 ; and such' was his own
towards them, as this place sheweth. And such, after
thefr example, must be the love of all pastors towards
thefr people, and of all Christians one towards another,
if their love be sincere. Yea, but such and so great
may be thefr love one towards another, as that they
greatly long and desire to see one another, and yet
thefr love be not hearty, but full of dissimulation.
True ; and therefore a second quality is requisite in
sincere love, namely, that ithe ' without dissimulation,'
even ' from the very heart-root.' Such love our
apostle requireth in all Christians one towards another,
saying, Eom. xii. 9, ' Let love be without dissimula
tion ;' and so the apostle Peter, saying, 1 Peter i. 22,
' Love one another vrith 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
thefr 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 spfritual, 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 affectloned 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 thefr
absence from them, and that from the very heart-root,
and that in Jesus Chiist.
If pastors should examine their love towards thefr
people, and Christians thefr love one towards another,
by this rule, how much sincere love, think ye, would
there be found, either in Christians generaUy, 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 fi-om them, at least not
from the very heart-root, or surely not in Christ Jesus.
Nay, be we absent from them, or they fi-om 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 om- love there be never a one of these quaU
ties, though neither we long after them fi-om 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 vrith men generally, so is it with the pastors
particularly. Too many that can be long absent fi-om
their flocks, and yet not long after them to see them,
to bestow some spiritual gift upon them ; too many
that love not thefr flocks from the very heart-roots ;
too many that love their flocks only for thefr fleece,
but not in Christ Jesus ; but very few, Uke unto Aai'on,
bear the names of thefr people before the Lord upon
their two shoulders for a remembrance, Exod. xxriii.
12 ; very few that bear, as Aaron, the names of their

Vee. 9.]

LECTURE IX.

41

people in a breastplate upon thefr heart, ver. 29, that
is, very few that have thefr people in their hearts, to
deal unto them not the gospel only, but also their own
souls, because they are dear unto them ; whereas it
should be so with aU pastors. WeU, 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 shaU ye be if ye
think on them, and do them.

LECTUEE 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, dc. — Philip. I. 9.

NOW, after the signification of the apostle's thanks-
gi'ving unto God on the. PhUippians' behalf, for
their fellowship in the gospel, and of his persuasion
of thefr 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 thefr 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 thefr 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 diUgence 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 thefr love may abound, i. e. that
as a fountain which keepeth not his waters in itself,
but sends them out unto others, so thefr love may not
be shut within thefr own bowels, but issue out unto
the good of others. And he prayeth that thefr love
may abound yet more and more, whereby he implieth
that thefr love was manifest, and that their love
abounded ; for the streams thereof had flowed unto
him, being in prison at Eome, and he prayeth that it
may ' abound yet more and more.' But how ? ' In
knowledge and in aU 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 spfritual things, as through which
men, expert in the word of righteousness, have their

vrits or spiritual senses exercised to discern both good
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 eril,' 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 eril.'
So that the apostle prayeth that they may abound, as
in love, so in knowledge of God's wiU out of his 'n'ord,
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 thefr 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 sUpping back
nor standing at a stay, but holding on a constant
course until the day of Christ ; 4, that they may be
filled with the fruits of righteousness, abounding in
every good work, which are by Jesus Christ, from
whom they have thefr 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, their 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 fom-, as even
now we heard. Now, let us see what notes we may
gather hence, for our further use and instruction.
The ffrst thing which here I note is, that the apostle
prayed for the Philippians, ' that thefr love might
abound yet more and more,' &c. The PhiUppians
abounded in love, in knowledge, and in judgment,
yet stni 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

42

AIEAY 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, which giveth to aU men liberally, and reproacheth
no man, and it shall be given him.' So, likewise, if
ye have, yet pray continuaUy that ye may increase
and abound ; and if ye abound, yet pray continually,
that you may abound yet more and more in those
graces wherein ye abound. So we see the apostle
prayed for the 'Thessalonians, saying, 1 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 diUgent
love ; so that it was not for the having of that which
they lacked that the apostle prayed, but for their
increasing and abounding in that grace which they had.
And so here our apostle prayed for the PhiUppians,
that they might abound yet more and more,' &c.
What ! was it for the haring 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 afready they had,
and for the Philippians, that they might increase and
.abound more and more in those graces wherein afready
they abounded, therein taught them, and in them us,
that we are to make our requests unto God in prayer
and supplication, as for the having of such graces as
we want, so that we may increase and abound in
those graces which we have, and that we may abound
still more and more in those graces wherein already
we do abound. So that whatsoever graces we have,
still we are to pray that we may continuaUy more and
more abound therein. And the reason why we are
continuaUy so to pray is very plain; for, 1, such is
om- 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
Spfrit 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
imableness to stand or grow without his continual

support and supply, still we had need to pray
unto the Lord, whatsoever measure of grace we be
grown unto. 2. In whatsoever grace we abound, yet
therein we come so far short of that perfection wherein
we should endeavour, that continuaUy we had need to
pray that we may abound yet more and more therein.
And therefore Darid, 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 aU 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 aU
manner of riches, yet stUl prayeth unto the Lord that
he wiU 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 negU-
gence and slackness, our great coldness and faintness
generaUy, 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 fri prayer generaUy ? 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 whereui 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 Uttle 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 vrith
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 pubUc
prayer. And as we fail of that we ought in pubUc^.
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 vrill 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 vrith wan-.

Vee. 9.]

LECTUEE IX.

43

dering and by-thoughts, that we pray and have not,
because we pray not as we ought. Can the graces
which we have, and wherein we abound, press us to
pray privately unto the Lord that we may increase in
those graces we have, and abound yet more 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 leamed,
more wise, more sober, more modest, more patient
than thou; and forget God, by whom we are so.
Surely not the best of us aU, but we are guilty of very
many 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 pubUc prayer. It hath the
promise (Mat. xriU. 20), that ' where two or thi-ee 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 vrith 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 vrith 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-leaming the principles and beginnings of reli
gion, but as children, which at the first are fed with
milk, do afterwards take and digest strong meat, so
from principles in reUgion, we should go forward unto
perfection in religion, growing up daily more and more
in the unity of faith, and of the knowledge of the Son
of God, into a perfect man. Add hereunto the example
of our apostle, Philip, iii. 12, he haring 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 Ufe, but
gtUl 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 aro 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 Uves be a
continual sharp warfare unto us, and yet hope for such
perfection in this Ufe, that we need not strive farther ?
Nay, these continuaUy 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 Ufe, so long we must give all diU
gence to abound more and more in every grace wherein
we stand.
This then serveth to condemn the miserable corrup
tions of our times ; for so it is vrith 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 weU 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, Eev. 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 godU
ness should be gain, and a gain we ¦wiU make of a shew
of godUness. The least number by far, is of them that
having begun well, do in their souls labour after per
fection, that they may abound more and more in the
grace wherein they stand. But let our care, beloved,
be to be of this number. Let us so strive after per
fection, that we may daily grow from perfection to
perfection, tiU 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 means
of hearing the word preached, and reverent use of the
blessed sacrament, to grow more and more in faith.
Let us pray with the prophet, ' Stablish the thing, O
God, that thou hast wrought in us,' Ps. Ixviii. 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 afready we do thus, let us
comfprt ourselves in this, that we do as we ought, and
let us hold on our good course unto the end.'

44

AIEAY ON THE PHILIPPIANS.

[Chap. I.

The third thing which here I note is, that the apostle
prayeth that thefr 'love might abound more and more,'
thefr love towards God, thefr 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 ? Sm-e 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 whioh 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 thefr most extreme
poverty, they were so richly liberal unto the poor
afflicted saints, and particularly unto these Philippians,
that they communicated to our apostle in his bands !
Or what greater reward can be given unto any, 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 vrith 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 wUl
here yield a little. And I teU 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. XU. 10, ' Be affectloned 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 swelUngs, and discords, shew that we
have not hearkened nor obeyed thefr 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 dweUeth in love, dweUeth in God, and God ia
him,' 1 John iv. 16. We have been too cold in love
one towards another, and therefore too cold in love
towards om- God. Above aU things, let us have fer
vent love amongst ourselves, and so shall we be siu-e
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 j'Ou 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 thefr houses ; inso
much, that as the children of Israel, when their burden
was heavier, and their task greater, cried out upon
Moses and Aaron, saying, ' The Lord look upon you
and judge, for ye have made our 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.

Vee. 9.]

LECTURE X.

45

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
lis. 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 thefr neces
sities, as the statute requfreth. 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 Uttle, 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
vrill not confribute 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 vrilUngly 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 aU men, that they which see your love
may glorify God on your behalf. So shaU ye be loved
of Love itseU, and live for ever where your love shall
have none end.

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

THE next thing which here I note is, that the
apostle prayeth that the PhUippians may
abound more and more ' in knowledge,' namely, in
knowledge of God's wiU out of his word. Whence I
observe another continual care necessary for all Chris
tians, and that is, that they may abound more and
more in the knowledge of God's vrill out of his holy
word. ' My brethren,' saith the apostle, 1 Cor.
xiv. 20, ' be not chUdren in understanding, but as
concerning maliciousness be children, but in imder-
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
thefr too great admfring of strange tongues, and too
Uttle regard of knowledge and understanding. Now,
in effect he teUs them, that therein they are like unto
little children, which, if they see fafr, 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 chU
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 stUl, 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 ' Uke
unto Uttle children,' Mat. xriU. 3, he preventeth that,
and teUs them that he would have them to be like
unto Uttle children ' conceming maUciousness'' but

conceming 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 from knowledge to
knowledge. To the like purpose is that of the apostle,
where he saith, Heb. ri. 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 conceming 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 stiU 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
requfre 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 thefr time spent
thereat thefr 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
Christ, we should increase in the knowledge of Christ,
and as we spend more and more time in the school of

46

AIRAY ON THE PHILIPPIANS.

[Chap. L

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. 80, ' 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 wiU tell you that the Scriptures are dark
and hard to be understood, and perUous 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 beUeveth,
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 fi-om the reading of the Scrip
tures in a known tongue ; that would have none but
great clerks and diriries seen in the Scriptures. But
what saith the Holy Ghost ? ' Search the Scrip
tures,' saith our blessed Sariour, John v. 39, 'for
in them ye think to have etemal 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
onr apostle, Col. in. 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 Saviom- 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 teU us that ignorance is the
mother of devotion. See, then, whether there be not
cause to beware of them, and to bid fie upon the
beast that speaketh so presumptuously against the
word of God. As the apostle saith unto the Galatians,

touching the false apostles. Gal. vi. 13, ' They desfre
to have you cfrcumcised, that they might rejoice^ in
your flesh ;" so I say, unto you, touching these false
apostles, they desfre to have you closfe shut up, in
ignorance, that they may lead you bUndfold at their
pleasures into all their deriUsh 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 IsraeUfes in
his wrath, that ye shall never enter into his rest, even
to the heavOnly 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
• aU 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 knovm of ns
aU, 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 'flfe
book of the law of God distinctly, and given the sense '
thereof, that the rest might understand ; manyministers
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 vrise
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 Ufe, are we not still
ignorant, and have stiU 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 famiUes, 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. ri. 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,' &e.;
and shall we not hearken to his voice, to do according
to all he hath commanded us ? Hath not our blessed
Sariour told us, that ' this is etemal Ufe, to Imow God
to be the only very God, and hiiri whom he hath sent,
Jesus Christ,' John xrii. 3; and shaU not we labour to
grow in the knowledge of God, and of our Lord Jesus

Vee. 9.]

LECTURE X.

47

Christ ? Hath not the holy prophet said, Ps. i. 2, that
' blessed 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, Proride you Bibles which are
the medicine of your souls ; if you will nothirig 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
vrill, it would not be much needful to vrish us get our
Father's will, and to look diligently into it, to see, if
not what he requfreth 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 vriU, and by his vrill
bequeath us everlasting Ufe, and shaU we not labour
to get his wiU ? Shall a matter of ten shiUings stay
us from the haring of his vriU ? Shall we not search
it, and look dihgently 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 aU that is written therein,' as the Lord exhorted
Joshua, Josh. i. 8. Let us, Ukevrise, flock as doves
unto the' vrindows, 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 chUdren 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 shaU 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 negUgence vrith greater diUgence, and let
us slack no holy means, whereby we may grow into all
holy knowledge. Let us labour to be rich in aU
knowledge, and learing 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 vrith aU saints, what is the breadth,
and length, and depth, and height, and to know the
love of Christ, which passeth aU knowledge, that we
may be filled with aU fulness of God.' By reading,
by hearing, by meditating, by pfaying, 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 PhUippians 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 them
also to abound more and more in a sound and feeling
experience of spiritual things in themselves, that they
might spiritually feel in their hearts and souls that
which they knew out of the word. "Whence I observe
a further continual care necessary for all Christians,
and that is, that they may abound daily more and
more, not in knowledge onfy 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, iii. 10. He knew the doctrine of Christ
his resurrection, and he knew this to be the vfrtue 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 desfre 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
Ufe of righteousness in himself, that as he knew by the
word Chiist his resurrection to have such a virtue, so
by experience in himself he might know Christ his
resurrection to have such a virtue. And this care the
prophet exhorteth all men unto, where he saith, Ps.
xxxiv. 8, ' Taste and see how gracious the Lord is.'
Where ye may not think that the prophet speaketh,
as if the gracious goodness of the Lord could be tasted
on vrith the mouth, or seen with the eye ; but his
meaning is, that such is the gracious goodness of the
Lord unto his children, that they may have as sound
experimental knowledge thereof, as if they should taste
it vrith thefr mouths or see it vrith thefr 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 ovra experimental knowledge ye
do, as it were, taste and see to be gracious. As, then,
the prophet doth exhort us, and as oar apostle, both
by example and exhortation, moveth us, our care should
be that, besides our knowledge out of the word, we
might have a feeling knowledge of that we know out
of the word, by experience in ourselves.
This, then, should teach us to observe the mercies
arid 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 teUeth us, that
' the poor crieth and the Lord heareth him, and saveth
him out of aU 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 feeling

48

AIRAY ON THE PHILIPPIANS.

[Chap. L

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 thefr- troubles,' ver. 7. So David,
besides this knowledge out of tho 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 GoUah, that uncu-cumcised Philistine. Again,
we know that the gates of hell shall not prevail against
Christ his church, because the Scripture saith so,
Mat. xvi. 18. But wiU 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 thefr counsels to nought,
and maketh their derices 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
vrill desfre 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 ihe text
of Scripture for proof, we think we have knowledge
enough ; but for proof out of our own experience in
our o^wn 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 obser^ve, 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 PhUippians, that thefr ' 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 haring 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 aU
knowledge, and had not love, I were nothing,' 1 Cor.
xiii. 2. So, on the other side, though we say we have
aU 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 vriU 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 principaUy to be set ; and in aU
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 especiaUy unto them which are of the
household of faith.' Here we are taught whom we
ought principally to love. We are to love aU men,
' but especially them that are ofthe 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 aU judgment, may do more harm
than good, even as we see that zeal doth vrithout know
ledge ; for it was in zeal, but vrithout knowledge, that
Paul persecuted the church of God extremely and
wasted it. Gal. i. 14. And it was in a zeal of the law
that the Jews submitted not themselves unto the
righteousness of God ; but their zeal was not ' accord
ing to knowledge,' as the apostle sheweth, where lie
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 misUked 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 thefr 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 good thing.' We
must love, but we must know that the thing we love
is good, that the person whom we love is good. And
therefore our love must abound in knowledge and in
judgment. This, then, serveth to condemn our great careless-

Ver. 10.]

LECTURE XI.

49

ness in making choice on whom we set our love, and
unto whom we do good and perform duties of love.
Our love should abound in knowledge out of God's
word whom to love, and in 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 om- love upon him. If
he vrill boose and drink vrith us, if he will game and
play ¦with us, if he wiU curse and swear with us, if he
wiU play the good fellow and run to the devil with us,
then we will love him, and what we can we vrill do for
him. Neither can it be that they should bestow thefr
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 vrith 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.

LECTUEE XL
That ye may discern things that differ one from another ; that ye may be pure and without offence, until the day of
Chiist. — Philip. I. 10.

NOW, haring spoken of the apostle's praying for
the PhiUppians, and of the things for which his
prayer unto God for them was, namely, for thefr in
crease in love, in knowledge, and in judgment, that
thefr 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 PhiUp
pians' increase in these graces, set do^wn in these words,
' That ye may discern,' &c.
That ye may discern, &c. The first end wherefore
the apostle prayed for the PhiUppians, that they might
abound more and more in knowledge and in aU judg
ment, was, that they might discern things that differ
one from another ; that is, by thefr knowledge out of
the word, and by thefr judgment out of thefr own ex
perience, they might discern between good and eril,
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 EngUsh Bibles there as here.
' Behold,' saith the apostle there, Eom. ii. 18, ' thou
art called a Jew, and restest in the law, and gloriest
in God, and knowest his vriU, and allowest the things
that are exceUent.' Thus it is there translated and
read, as also some translate the phrase here in this
place, reading thus, ' That ye may aUow the things
that are excellent.' But in that place to the Eomans,
the reading in the margin is better than the reading
in the text, and is aU 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 aUow the things that are excellent ; or thus,
' that ye may aUow the things that are exceUent,' 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 PhiUppians, that
they might abound in knowledge and in all judgment,
and it was, that they might try and discern things that
differed, right from wrong, truth from error, reUgion
from superstition, &c., that, being able to put a differ
ence between them, they might allow and foUow 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, &c., that so they may be
pure, and without offence, until the day of Christ, &o.
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 feeUng experience
in our own souls, of the truth of those things which
we are taught out of the word ; that having our wits
exercised to discern both good and eril, 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
D

50

AIEAY ON THE PHILIPPIANS.

[Chap. L

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 eril, 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. Beading, 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 vrith
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 wbich do
vouchsafe to search the Scriptures, many there are
whose end is to pervert the Scriptures ; thence to
build the fancies of thefr own brain, and to beguile
Unstable souls. Such are they that, seeing the chaste
spouse of Christ to lean upon the Scriptures, do, by thefr
corruptions of the text, their corrupt glosses upon the
text, their false conclusions from the text, labour to over
throw the trath, and to build thefr own errors. Others
there are, whose end in seeking knowledge out of the
Scriptures is only a vain ostentation, that men may
think and speak of them as great rabbins, good 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.

¦riii. 1 ; for as they regarded nothing in seeking after
knowledge but a vain ostentation, so, haring attained
unto knowledge, they sweU and look so big as if aU
knowledge were shut up in thefr breasts. Others
there are, whose end is, to inform their ovm under
standing, that they may not be ignorant in the law of
thefr God, but may know the story of the Bible, the'
course and meaning of the Scriptures. Such are
they that deUght themselves only vrith the knowledge
of the mysteries of God, but shew not any fruits of
thefr knowledge in a sober, honest, and godly life.
Indeed, inen 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 iu all judgment. Whatsoever others do, let tluff
be our dfrection what we are to do. And though the
smallest number by far make the bent of thefr in
crease in knowledge the informing of their under
standings, and the reforming of thefr lives, yet let us
set in vrith this Uttle 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 desfre of these ends increase
our thirsting after knowledge.
My next note is from the things themselves, where-
fpre the apostle prayed, ' that they might abound more'
and more in knowledge, and in aU 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 eril,
and follow that which were good. Whence I observe
an employment necessary and behoveful for aU'
Christians, namely, that, ' ha^ving their vrits exercised
through long custom, they may discern good and evil;'
that, seeing the difference between things, in aU kind
of things they may choose the good, and refiise the'
bad. ' Try aU things,' saith the apostle, 1 Thes. v.
21, Soxtptd^ers, ' 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 aU the faithful chUdren of
God. "What is, then, the meaning of the apostle in
these words ? This ye must know, that then there
were, as stiU there are, pestilent and deceiving spirits'
which trouble the church, and corrupt or discredit'
the doctrine of the gospel ; and ihis also ye must!
know, that then there were, as stiU there are, some;'
which, because of such men, wilfiiUy reject the doctrine
of the gospel, and others which fooUshly beUeve every'
spfrit that speaketh in the name of Christ. The'
apostle therefore willeth them, and in them us, neither'

Vee. 10.]

LECTUEE XI.

61

wilfully to reject everything, because of some wicked
men, nor yet fooUshly to admit everything that is
spoken in the name of Christ, but to try, and sift,
and examine aU 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
imto them ; and when he preached unto them, they
turned thefr 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 thefr commendation and our in
struction, to admonish us, that we are to care that
we may discern things that differ, either in doctrine
from corrupt * doctrine, or in faith from sound, or in
manners from a Christian and holy conversation.
And why ? The reason is very plain ; even that we
' be not Uke 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 wiU ye think
of such a man, that cannot discern between chaff and
wheat, dross and gold, som- and sweet ? Will ye
not say that he is Uke to the beast that perisheth ?
What, then, must ye needs say and think of that
Christian that cannot discern between tmth and error,
reUgion 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 ihem, 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 ? Nay, thus far,
I have only said what we should do ; but what we do,
•our unableness to discern between things that differ
one from another, too, too plainly discover. For
what is the cause why so quickly we 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 spfrits of error, and to faU 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 thefr own church, Ues out of thefr 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 devUs, ' 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 en-or, reUgion and superstition,
any of us would foUow their damnable heresies, by
whom the way of truth is evU spoken of. Again,
¦what is the cause why we are often deceived vrith the
shadows of good things ; vrith the semblance of things
honest, and just, and pure ; vrith the dim shews of
vfrtue, and praise, and hoUness 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 deril.' 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 eril, 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 we cannot discern things so different. But let me
but ask these questions : How is it that so commonly
we fly that which is good, and follow that which is
eril ? How is it that so easily we are drawn often
times from the way of truth into error ? How is it
that rice, under the colour of vfrtue, so often doth
deceive us ? Is it not because we cannot discern
good from evil, truth from error, ¦rirtue from rice ?
Either it is so, or worse ; for either ignorantly we err,
as not able to discern between things that differ, or
vrilfuUy we run a wrong com-se, as discerning well
enough things that differ, but wilfuUy 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 things that differ one from other. It
is enough for us that we have spent the time past
ignorantly and fooUshly. 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 eril,
&c., be unto us, as yet, as colours unto bUnd men,
that we cannot discern between them, we may well
think that we are bUnd. 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 labom- by all holy means, that we may

52

AIEAY ON THE PHILIPPIANS.

[Chap. I.

' 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,' ilXixgivsTi, namely, from any leaven of cor
ruption in doctrine, Ufe, 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 things 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, that they may be pure and free from all cor
ruption in doctrine, life, or manners. For it is not
enough that we be able to discern things that 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, fr-om 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
sacriflced for us.' The apostle speaketh there of the
incestuous person, and haring sharply reproved the
Corinthians' negUgence in not punishing him, and
willed them to excommunicate him, he whetteth them
thereunto, saying, ' Know ye not that a Uttle 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 Uttle corruption, marreth
and poisoneth the whole man, therefore we should
purge out, we should be pure from aU leaven of maU
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 ihat 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. xri. 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, saymg,
' 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 Ukewise
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 feUowship hath truth ¦with
error ? or what communion hath good with eril ?
We cannot serve both God and Mammon. We must
fiy 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 cfrcumcised, Christ shaU 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 impm-e. If we ¦wiU not be impure, our
care must be to be pure.
Here, then, are met withal such tolerations and
indulgences, as either in poUcy, or upon any carnal
reason, we are wont to take and aUow unto ourselves.
Whereas the apostle would have us purged of all cor
ruption, we vrill allow some mixture of comiption, and
aU things shaU be well not^wiihstanding. Again, we
like not of those hot-headed feUows that precisely urge
a conformity in aU things, accorduig unto the word;
we cannot away vrith 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 mn at riot now and then, we must
drink, and dance, and play now and then, more than
we should ; we must pass the bounds of modesty,
honesty, and Christian duty now and then. And if
some of us happily wiU not break out into such terms,
yet we wiU think that sometimes we may adventure a
Uttle upon some breach of the law; that we may, with-

Ver. ll.J

LECTURE XIL

63

out great offence, commit such and such little sins ; that
a Uttle 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 requireth of us it standeth
¦upon us to take care of the performance of it. The
end of our calling is, that we be holy in all manner of
conversation, as he which hath caUed 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 aU our houses.
Let us, therefore, take heed how we make tolerations
and indulgences unto ourselves. Let us take heed
how we suffer any leaven of corruption in the houses
of our bodies, and let us rather purge out the old
leaven, that we may be a new lump. Let us strive as
much as possibly we can after this purity that is
requfred of us, and let us assm-e ourselves that, when
Y7e 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 requfred of us, as therefore the
apostle wUleth Timothy, 1 Tim. v. 22. Let us ' keep
ourselves pure,' pure from corruption in doctrine, and
pure from corruption in Ufe 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 skiU what is pure, what not, either in doctrine,
Ufe, or manners ; and then, knowing that, let us care
and study to be pure and sincere, and vrithout all leaven
of corruption, either in doctrine, life, or manners.
The third thing wherefore the apostle prayed that
the PhiUppians might abound more and more in know
ledge and in all judgment was, that they might be
vrithout offence, i. e. that they might not stumble at
any thing, but hold on in a constant course without

stumbling, or sUpping back, or standing at a stay,
until the day of Christ, when their constant persever
ance should be rewarded. For the apostle's desfre
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 ' fi-om 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 thfrd employment very behoveful for aU Christians,
namely, that, being in a good course, they hold on
vrithout 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 fooUsh,' saith the apostle to the Galatians, chap.
iii. 3, ' that after ye have begun in the spfrit, 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 tbem sharply, and tells them that it
is no course for a Christian to begin in the Spirit and
to end in the flesh, but haring 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 retum to his own vomit, and for the sow
that was washed to return to her wallowing in the
mire ; but the man that, having ' put his hand to the
plough, looketh back, 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 whioh 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 aU
judgment,' &c.

LECTUEE XIL
Filled with the fruits of righteousness, which are 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 PhiUppians might abound more and
more in knowledge, and in all judgment ; and that
was, that they might be fruitful in aU good works, set

down in these words, ' fiUed 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 'filled with the fruits of righteous-

54

AIEAY ON THE PHILIPPIANS.

•[Char I

ness.' 2. The definition of good works, in that
they are caUed ' the fruits of righteousness.' 3. The
fountain whence, or author from whom, good works,
if, indeed, they be good works, are, and that is,
'Jesus Christ.' 4. The end whereunto good works,
if indeed they be good works, do tend, and that is,
' unto the glory and praise of God.' So that, besides
the main point, which is the apostle's desire that the
Philippians might be full of good works, here hence
we may know all the causes of good works. The
material cause, or matter and substance, ofgood works
is hereby known, that they are called ' the fruits of
righteousness ; ' for this sheweth that the very matter
and substance of good works is those good actions,
which, as good fruit, grow and spring out of the
righteousness of God in us. The formal cause or
reason which causeth our works to be good works
is hereby likewise known, that they are called ' the
fruits of righteousness ; ' for this sheweth that the
reason why our works are good works, is because of
their conformity unto the law of God, because they
are done in righteousness, according to the righteous
law of God. The efficient cause or author from
whom good works are, is hereby kno-wn, 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
e-very 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 rnight 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 fiUed with the fruits of righteousness.'
To do good, and to have our fruit in holiness and
righteousness, is a thing much urged, and often com
manded, by the Holy Ghost in the Scriptures ; and it
is so clear a case, that it cannot be denied or shifted
but that we are to do the things that are good, and to
work the vyorks of righteousness. Yet so cunning are
we to deceive ourselves, that if at some times we have
done some things weU, we think we have obeyed the
voice of the Lord herein, though we come far short of
being fiUed 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 filled with the fruits of righteousness, that iri
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 desfre that ye might be
filled with knowledge of his wiU, in all vrisdom and
spiritual understanding, that ye might walk worthy of
the Lord, and please him in all things, being fruitful
in all good works.' The words are much like to these
of our apostle ; wherein ye see, he saith he prayed
for them unto the Lord, that they might be flUed with
the knowledge of his wiU, in all wisdom and spiritual
understanding, to the end that they might walk
worthy of him, and please him in aU things, and be
fruitful in aU good works ; giring 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 aU things, and therefore
to be fruitful in aU good works, like good trees, bring
ing forth much fruit ' unto the glory and praise of
God.' Again, 'he that abidet)i in me,' saith our
Sariour, 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 frait.' In
vvhich place our Saviour likeneth himself unto the
vine, and his disciples and children unto the branches
of the vine. Now, how shaU we know that we are
branches of the rine Christ Jesus ? If we bear much
fruit in him, if we vriU glorify the Father, if we will
know that we abide in Christ Jesus, and that he
abideth in us, if we will knowthat 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 fi-uit in Christ Jesus,
we must be rich in the fruits of the Spfrit, rich in
good works. And this was it that was commended in
that virtuous woman Tabitha, Acts ix. 36, that ' she
was full of good works, and alms which she did,'
whose example we may not pass over with a bare
reading or hearing of it, without making a farther use
of it than to know that it was so ; but we must know
that it was 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 wifh
the fruits of righteousness ? We have afready heard
many reasons, as that we may ' please the Lord in all

Ver. 11.]

LECTURE XIL

55

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
fiUed vrith the fruits of righteousness. Again, because
we ourselves should be as good trees, ' the planting of
the Lord, trees of righteousness,' as the prophet
speaketh, Isa. Ixi. 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
wo 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 body,
should be fuU of the fruits of the Spfrit, of the fi-uits
of repentance, of the firuits of hoUness, 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 o^wn 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 vrithout offence until the day of Christ, that ye may
be filled with the fruits of righteousness, and abound
in every good work ? Answer them, therefore, out
of your own knowledge, 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 vrith 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 vrilderness, that bringeth forth no fruit that is
good. Abound in works we do, but it is in the sin-
fiil works of the flesh, not in good works of the Spfrit ;
and fuU of fruits we are, but it is of the fruits of un
righteousness, maliciousness, cruelty, oppression, and

the like, not full of the fmits of righteousness. If
there be here and there a cluster of grapes, as in the
gathering after the vintage ; if we do some things
weU, though they be nothirig in comparison of the
evil that we do ; if, after we have run at riot a long
time, at length we have some fruit in holiness ; if, in
the moderation and government of our affections and
actions, we do more savour of the Spirit 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 fUled 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
Spfrit 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 vrith us. For here
it is vrith us as with the young man in the gospel.
Mat. xix., who soothed up himself as if ^he had been
as good a man as lived, till it was said unto him, ' If
thou vrilt 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
your fruit in hoUness, 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 aU
the exhortations in the world ¦vrill not prevail thus
far vrith us. That the Lord shall open his hand and
fiU us vrith plenteousness in all good things, we can
brook it very well ; but where is he that is filled vrith
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 vrith the rest it is weU 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 vrith 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 eril, and do that is good ; but as men
sanctified throughout in spirit, soul, and body, let
our whole life and conversation be such as becometh
the gospel of Christ Jesus. The more fruit we bear,
the better trees we are ; the more by our fruits we
glorify God the Father, the more sure we are that we
are branches of the true vine Christ Jesus. Let
us, therefore, give all diUgence, 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 aU good works.

56

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. Eighteousness, that is
the tree ; and good works, they are the fruit of the
tree. So that as ffrst must be the tree and then the
fruit, so first we must be righteous, even bythe 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 thfrd chapter of
this epistle, ver. 9, even that ' righteousness which is
through the faith of Christ ; ' for as ' Abraham be
Ueved God, and it was imputed to him for righteous
ness,' so our faith in Christ Jesus, ' who is made of
God unto us vrisdom, 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 pure he meaneth 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 unbeliering 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 ihe
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 Uke
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 vrithout faith, saith he, it is unpossible that any
work of ours whatsoever should please God. So that
our works, if they be good, they are the fruits of
righteousness, even of the righteousness which is of
God through the faith of Jesus Christ ; otherwise, if
they spring not from that root, they are not good.
Here then, first, learn to beware of them that tell
you that our good works are that righteousness
whereby we are justified before God. Ye see the
apostle telleth you that they are the fruits of right

eousness. As well, therefore, may they teU 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 spfrits of error that tell us that they
are our righteousness.
Secondly, Hence leam 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 beUeve
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 Uvely faith in Christ Jesus ? Is the foun
tain pure whence they spring, and thefr 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 wUl not all of us be found full of good
works. The third thing which here I note is, that the
apostle saith, that these fr-uits of righteousness where-
vrith he would have the PhiUppians fiUed, 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
Spfrit, then how shall we be sufficient of ourselves to
do anything that is good ? Nay, our apostle tells ns,
in the next chapter, PhiUp. u. 13, that ' it is God
which works in us both the wiU 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 ihe Holy Spirit in us.
Nay, take an argument even from hence ; good works
they are the fruits of righteousness. Now, doth the
fi-uit 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. Eight so it is not in

Ver. 1 2-14]

LECTURE XIII.

57

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 evU he is too prone of himself ; but if he
work anything that is acceptable unto God, it is whoUy
by the Spfrit of God. And why ? That God may be
all in all, and that he may have the glory of aU.
Let this sufficiently wam 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, li we think, or wUl, or do any
thing that is good, whatsoever fruit of righteousness
it is that is in us, it is by Jesus Christ, not of our
selves (for then we had wherein to rejoice in 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, Eev. 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 ihe 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. 16, 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 shaU see,
glorify God in the day of the risitation.' By which,
and many other places which might be alleged to this
purpose, it appeareth, that the end whereunto our works
(if they be good) must be referred, must be the glory
and praise of God, that thereby he may be glorified,
both by us, and by others which see our good works.
Here then, first, we learn not to credit any that
shall tell us that any action of any unregenerate man
can be good. For what is the end of such men in
their actions ? Is it the praise and glory of God ?
Nay, it is their own praise, and the praise of men
which they seek after in all the most glorious things
that they do. But hence we leam 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.
Thfrdly, This teacheth us, whatsoever we do, to do
it to the honour and praise of God. Let this, there
fore, be our end in all that ever we do, that thereby
God may be glorified ; and let us know that, so only,
that which we do is good, if we do it to this end.

LECTUEE XIIL
I would ye understand, brethren, that 'the things ivhich have come unto me, are turned rather to the further
ing of the gospel ; so that 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, and 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 thefr attention unto him ; and likewise
of such observations as that Scripture offered, together
vrith 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 tum 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 teUs 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

58

AIEAY ON the PHILIPPIANS.

[Chap. L

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 Eome,
and in other places ; and many brought unto the faith
of Christ Jesus, both in Nero his court and in other
places, set down ver. 13. The latter fruit and effect
of his persecution and imprisonment was this : that
through his bands and constancy therein, many of the
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 hearts of
many brethren. The ampUfication 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,
aU 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 affiiction 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.
/ would ye imderstood, brethren, that the things ivhich
have come unto me. What were those ? Even all
those things which befell him in his sailing towards
Eome, at his first going thither from Jerusalem, but
especially his bands in his first imprisonment at Eome.
For this ye must understand, that Paul was tvrice
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
nnto Csesar, unto the emperor of Eoriie, ihen Nero ;
whereupon he was sent thither, and after many perils
and dangers escaped by the sea, he came to Eome,

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 deUver 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 Eome ;
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 Eome. By the things, then, which
came unto him in this place, we must understand his
bands in his first imprisonment in Eome. 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 PhiUppians
that the Lord had tumed them rather to the further
ing than to the hindering of the gospel. But how
conld 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- haU,
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 ihe 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 tumed 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 Ukewise the preachers
of ihe gospel more encouraged and emboldened tO'
preach the gospel than before. Thus much of the
sense of the words. ' Now to the observations.
Here might be noted the apostle's carefulness to>
¦* Euseb., lib. ii. cap. xxv.

Ver. 12-14.]

LECTURE XIII.

59'

take away the scandal and offence of his bands, where
with the PhiUppians might haply be troubled, and
thereat take oflence. 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 thefr silence in
the church were as tolerable as their carelessness to
remove aU 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 tm-ned 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 chUdren 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 crueUy,'
ver. 14. Yea, and a commandment came from the
king, unto the midwives, that so many sons as were
bom 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 grovriih of the church there, but the Lord
tumed ihat 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 thefr captivity,
Dan. iii. 8, how grievously ihe Chaldeans accused
them unto Nebuchadnezzar for not worshipping the
golden image which he had set up, and how the king,
in a great fury and rage, commanded them therefore
to be cast into the midst of a hot fiery furnace, ver.
20, which also was done, as the king commanded,
ver 21. So that now it was Uke that idolatry should
increase, and that the worship of the true God of
Israel should decrease, because of this cruel execution
upon these three chUdren, for the maintenance of his
holy worship, and refusal to worship the image. But
lo, how the Lord tumed this to the spreading and
propagation of his holy worship throughout aU the

dominions of Nebuchadnezzar. For the Lord having
wrought a mighty deliverance for the three chUdren,
in saring them from the power of the fire, so that
neither an hair of their head was bumt, nor their coats
changed, nor any smell of fire was upon them, ver.
27, both aU 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 likevrise 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
thefr practices and devices against his holy worship
unto the propagation of his holy worship, ser 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 vrilderness ! How despitefuUy 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 vrith 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 prorided, that by
his cross his kingdom was estabUshed, and by his
death the life of his church was preserved, so that his
sufferings and his wrongs were turned to ihe 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 tumed thefr derices 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 vritnesseth,
by occasion of his bands, both the gospel was farther
propagated, even unto the emperor's court, into all
places of the eity of Eome, and into many other
countries, in all which places many thereby were

60

AIRAY ON THE PHILIPPIANS.

[Chap. I,

brought unto the obedience 'of the faith, and of the
gospel of Christ Jesus ; and likevrise 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 abolish the gospel of Jesus
Christ. How then ? Is it by the merits of the
saints, by the virtue of their sufferings, by the force
of their blood which they shed for the gospel ? No,
nor so ; for all their merits are not of that worth, all
their sufferings and deaths have not that virtue, that
thereby the gospel should be furthered, or the church
increased. How, then, comes it to pass that the
persecutions and sufferings of the saints do further the
gospel ? 1. By the power of Christ. 2. By the
example of the saints' constancy in their sufferings.
3. By the freedom of the gospel then when the saints
are bound for the gospel. Foi: such is the power of
Ohrist, 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 eneriiies of Christ plot and practise all that
ever they can against him, and against his truth and
gospel ; but all in vain, for the God of heaven sees
them, and laughs them to scorn; he either frustrateth
their wicked plots and practices, or turns them to his
own glory. Again, when 'men see the saints' con
stancy in thefr 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 Eome, 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 aU 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 ua
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 lirings, 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 ihe Lord turns aU
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 deUverance 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 ihis his im
prisonment. But if our sufferings or deaths wUl make
most thereunto, then they that hate us shall have
their will over us as they had over Stephen, our
apostle in his latter imprisonment, and over many
blessed martyrs which are dead in the Lord. Be we
then delivered, or not delivered, from the will of our
enemies, still this is our comfort, that in his gracious

Ver. 12-14.]

LECTURE XIIL

CI

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 falUng
away, for fear of the things whereby the bounds of
ihe church may be enlarged ! Can your lives or
livelihoods be more dear unto you than the propaga
tion of ihe 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 chUdren, 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
teacheth us, that if anything in the world, even our
lives, be more dear unto us than his glory and the
increase of his kingdom, then we cannot be his dis
ciples. If we do not bear 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 trae in itself, so grounded in him that is
begotten thereby, in such sort that it is dearer unto
him than his Ufe. 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 Uves

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 crueUy
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 sufferings and their
wrongs to the furthering of the gospel. Let not there
fore the persecutions and troubles of God's saints be
any argument against the truth, but rather 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
paUy 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
emperor's court and in the city of Rome, and in many
other countries ; which, as it sheweth a notable fruit
and efi'ect of the persecution of God's saints, namely,
the propagation of the gospel, which falleth in with
the former observation, so, further, hence I do observe
the power of God to raise up a church unto himself
where he will, and^by what means he will : in kings'
courts, in great cities and 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 caUed 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 ihe world as
might be ; and the countries thereabout, it is like,

62

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
xxUi. 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 thj' chain thou shalt so preach unto thefr hearts,
that thou shalt gain children in the faith. As it is
all one with him to save with many or with few, so it
is all one with him to gather his church by this or
that means which pleaseth him best. Whatsoever
be thy weakness, he will perfect his strength in thy
weakness ; only be of good courage, and thou shalt
see the power of the Lord.
Again, let no man think any place so profane, but
that the Lord may have his church there. Kings'
courts are commonly not the best ; pride, pleasure,
ease, and abundance of all things, commonly chokes
the word therein, so that it is unfruitful. Nay, saith
Amaziah to Amos, Amos vii. 13, ' Prophesy no more
at Bethel, for it is the king's chapel, and it is the
king's court.' In great cities, likewise, sins most com
monly rage and reign. No lewdness or wickedness
so grievous and abominable, but there it is so rife that
it_ overfloweth all ; yet in these places the Lord hath
his church, even those that know him, and beUeve 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 Csesar'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 shaU
stand in the time of persecution, and fear, that when
the trial shall come, we shall not quit ourselves Uke
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 ihe 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 tiU
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 tiU 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 wUl strengthen
us to stand.

LECTUEE XIV.
Some preach Christ even through envy and strife ; and some also ofgood will. The one part preacheth Christ of
contention, and not purely, supposing to add afflictions to my bands ; but tlie other of love, knowing that I
am set for the defence of the gospel. What then ? yet Christ is preaclied all manner of ways, whether it be
under a pretence or sincerely ; I therein joy, yea, and will joy.— Pmijip. i. 15-18.

NOW followeth the amplification of the latter effect
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

Vee. 15-18.]

LECTUEE XIV.

63

-Christ,' &c. ; 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 npon the same motive,
nor for the same end ; but some with a corrupt mind,
moved through envy and strife, and to the end to add
more afflictions to the apostle's bands ; and others of
a good mind, moved through love, and to ihe end
that with the apostle they might defend the gospel.
So that here is set do^wn 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 do^wn
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, the better sort preached Christ of
good will, and a good mind toward the apostle, and
toward the gospel ; but the worse sort preached Christ
not purely, but of a corrupt and bad mind toward
the apostle. Touching thefr motives, ihe 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 aposfle 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, arid towards the gospel of
Christ Jesusi 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. But in others, it is gre .tly
to be feared that their coming to preach Christ ia
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. Ui. 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 Ughts 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

64

AIEAY 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 impUed,
that if he speak not so, he speaketh not as he ought.
The second note whereby he may know this is, if
he speak the word frankly and boldly, for it is not
for the Lord his ambassador to be babish or bleat-
ish, or for fear to keep back any part of the Lord
his counsel ; but, as John unto Herod, so he must
speak boldly unto the faces of the greatest, and fear
not the face of any man, as it is written, Isa. Iviii. 1,
' Cry aloud, and spare not ; lift up thy voice like a
trumpet, and shew my people their transgression, and
to the house of Jacob their sin ;' whereby he implieth
that this is most requisite in the Lord his prophet and
minister, that he boldly do the will of him that hath
sent him, whether he be to pluck up, or to root out,
or to destroy and throw down, or what else soever.
• The third note whereby he may know this is, if he
speak the word boldly, and of a good mind ; for it is
not enough that he speak the word, and speak it
boldly ; but if he wiU 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 aa
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. xriii. 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
Uvered ("faithfully out of Moses, was gladly to be re
ceived, howsoever in thefr 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 teU, I pray you, which of you
would much look at the mind or affection of the mes
senger towards you, or other quaUties 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

Veb. 19,20.]

LECTUEE XV.

65

crucified be preached, if the holy word of life be truly
and soundly delivered, thia 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
¦vrill 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 ihere were the same mind in them that
was in the apostle, they would so rejoice in this, that
they would brook aU things the better for this. If we
be defiled in our minds or in our lives, everything that
we touch is Ukevrise 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 spc^^en the word ¦with an hard mind towards
them. For thus commonly it is said, He is a good
preacher, he deUvers 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 Ufe be. If persecution should come, then
we would be glad if we might hear the word preached,
and not curiously look vrith what mind it were deUvered.
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 Christ,
as I fervently look for and hope ihat in nothing I shall be ashamed, but that ivith all confidence, as always,
so now, Christ shall be magnified in my body, whether it be hy life, or by death. — Philip. I. 19, 20.

NOW followeth the latter part of the apostle's
narration, wherein he tells the PhiUppians 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
vricked against him, should tum 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 PhUippians, 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 shaU be ashamed,
but that, with all confidence, Christ shaU be magnified
in his body, whether it be by life or by death, in these
words, ' that in nothing,' ka. ; and secondly, the sal
vation or deliverance of his body out of prison, to thefr
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 mueh strife
is among them, I, as the chief man and maintainor 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 sball, through your prayer and by
the help of God's Spirit, and according to my certain
expectation and hope, tum 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 learing the defence of the gospel,
nor put to death for standing in the defence of the
gospel. This I take to be the order and meaning of
these words in general. Now it 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
E

66

AIEAY ON THE PHILIPPIANS.

[Chap. L

pretence or sincerely, I therein joy, yea, and vrill joy.'
WiU joy ; why ? ' For I know that this,' &c. I
know ; how ? Even by the revelation of the Spirit,
and by warrant out of the word. What did he know ?
' I know,' saith he, ' that this,'— This ! What ? Even
that this chain wherewith I am bound, and this practice
of some brethren in the Lord, to bring me to shame by
learing 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 prison, as the word is often used for a bodily deliver
ance, as where it is said of Moses, Acts vii. 25, that
' he supposed that his brethren would have understood
that God, by his hand, would have given them deliver
ance,' ffciiT-fjo'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 ^Xz-v^/s
and doiT^oiav, 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 tum 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 Ukewise, 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 tliese,
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 Uon. 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 ? Ffrst, through their prayer, praying for
his constancy and deliverance ; secondly, by the help
of the Spfrit of Jesus Christ, which should be given
unto his servant to help him every way against all
practices ; and thfrdly, according to his fervent desire,
for so the word is translated, Eom. 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 strengtheneth his hope by his experience, Christ

should be magnified and honoured in his body, whether
he should live by preaching the gospel, or should die.
by sealing it with his blood. "Whereupon he signifieth
his own indifferency to either Ufe or death, and the?
conveniency of his Ufe in respect of them ; and then
he tells them how this shall turn to his salvation in
the deUverance 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 lei 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 thefr sufferings and wrongs, even their salvation
in the day of Christ Jesus. For though the apostle
might know this some other way than now the godly
can, even by the revelation of the Spfrit, as, no doubt,
he did know of his deliverance out of prison, yet mayi
the godly thus far go vrith 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, Eom. iu. 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, thefr salvation. Be it then tribulation^
persecution, famine, nakedness, sword, imprisonment,.
or what cross soever that do press us, we know that-
all things, even all crosses and calamities, work to
gether for the best 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
vrill be thought that of the apostle, where he saith,
Eom. viii. 17, ' that if we suffer with Christ, we shaU
also be glorified vrith Christ ; ' and again, 2 Tim.
ii. 12, ' if we suffer with Chiist, 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 vrith him,
This, then, is a promise of the Lord unto his chUdren
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

Vee. 19, 20.]

LECTURE XV.

67

their wrongs shall turn to their salvation in the day of
Christ Jesus. For what better assurance than that
which is grounded on the Lord's promise ? Or what
plainer promises can there be than these of the apostle
in these places, or rather of the Holy Ghost by the
apostle ? And therefore the apostle saith in another
place, 2 Thess. i. 6, 7, 10, that ' it is a righteous
thing with God to recompense tribulation to them
which trouble others ; and to them that are troubled,
rest, when the Lord Jesus shall shew himself from
heaven with his mighty angels, and shall come to be
glorified in his saints.' It is a righteous thing with
God ; righteous, indeed, for his justice' sake, to re
compense tribulation to them that trouble others, and
righteous, for his promise' sake, to recompense rest to
them that are troubled. Because, then, God is
righteous, and keepeth promise for ever, therefore the
godly may assure themselves that thefr 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 shaU 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 any 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,' Eev. vii. 15-17,
as the Lamb himself witnesseth, ver. 14, touching
them that have ' suffered tribulation, and washed thefr
long robes in the blood of the Lamb.' The fiesh, I
know, vrill 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 tm-n to our sal
vation ? Be they what they vrill, how great they will,
how lasting they vrill, yet they are but Ught, and but
for a moment, in respect of that far most excellent
and etemal 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
etemal 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 pf our affliction, in comparison of that glory
which shall be revealed : be it never so great and heavy,
it is but small and Ught 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 etemal
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 uuto us ' a far most exceUent and
an eternal weight of glory,' seeing they shall ' turn
to our salvation,' let us be ofgood comfort, whatsoever
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 joy that was set before him, endured
the cross and despised the shame, and is set at the
right hand of the throne of God.' And whatsoever
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 aboundeth 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 om- salvation,
then may we assure ourselves of our salvation. Yea,
but it will be said, "What an argument and reason is
this ! Paul might, therefore we may ! I say it is a
good one, because, upon the same ground that he
might, we may. Yea, but he might know this by the
revelation of the Spirit, which now we are not to look
for. True ; but he might also know this out of the
holy Scriptm-e, where the Lord hath passed his pro
mise for this, and so we may ; and on the same pro
mise whereon he might build his knowledge and
assurance, on the same may we and all the faithful
children of God build our knowledge and assurance,
the promise being made unto all that love God and
are in Christ Jesus. Many doubts, indeed, 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 om- salvation, if, as the apostle
did, so we do, belong unto Christ Jesus — at least if
we suffer persecution and trouble for his sake ; for so
far this place will go, that if we suffer persecution and
trouble for Christ his sake, then we may 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 ihis
place doth shew, that such of the godly as suffer per
secution and trouble may assure themselves that
thefr troubles shall turn to their salvation, and so con-

68

AIRAY ON THE PHILIPPIANS.

[Chap. L

sequently may assure themselves of their salvation,
so many other places do evidently convince ihat so
many as are in Christ Jesus may and ought to assure
themselves of thefr 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 PhiUppians'
prayer, the help of God's Spfrit, and his'o^wn hearty
and earnest expectation and ;hope : ' I Imow, &c.,
through your prayer,' &c. Of which three, two,
namely, thefr 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 tumed his sufferidgs 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 tum 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 ofthe church, according to
thefr 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 aU fulness, is given
unto the godly to help them in thefr 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 thefr 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, beUering 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 su. 5, who being in prison, and
earnest prayer being made of the church unto God for
him, was deUvered by an angel out of prison. Thus
the Lord by his Spfrit 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 tum
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 Spfrit, through
the ministry and prayers of the church, and according
to their faith and hope in Christ Jesus.
First, then, here can be no hope, nor shall be any
help unto such as either are out of the church, or are

in the church, but not of the church. For albeit such
may have sufferings and wrongs, yet shall they not
turn to their salvation. Neither can they tum 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,
thefr troubles in this life are but the beginnings of that
fearful judgment whioh 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 vfrtue of thefr sufferings, but through the prayers
of the saints, &c. If we think upon merit, we may
weU 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 Uves is, as that place to the Corinthians sheweth,
2 Cor. xi. Yet he stands not upon them, but that
his troubles tum 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 tum 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 tum to his salvation, through
the Philippians' prayer. "Whence 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 thefr troubles
tum to thefr salvation. ' The prayer of a righteous
man' saith James, chap. v. 16, ' availeth much, if it he
fervent.' Here is a condition requisite in prayer, ifit
be powerful with God, that it be fervent, and proceed
from an holy zeal ; and being such, it availeth mnch,
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. xri. 23, ' If
ye abide in me,' saith our Saviour, ' and my words
abide in you, ask what ye vrill, and it shaU be done
unto you.' And again. Mat. xxi. 22, ' Whatsoever ye
shall ask the Father in my name, he will give it you.'

Ver. 19, 20.]

LECTURE XVL

69

And again, ' "Whatsoever ye shaU ask in prayer, if ye
beUeve, ye shaU receive it.' From aU which places I
note, that the prayers which shall have power with God,
first, they must be the prayers of the righteous, of
ihem that are engraffed into Christ, of them in whom
the word f of Christ dwelleth; and, secondly, they
must be fervent, they must be made in Christ his
name, they must be made in faith ; and then, we being
such, and our prayers being such, whatsoever we shall
ask, be it for ourselves or ba it for others, wo 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 apoistle requesteth the
prayers of the church for him, as Eph. ri. 18, Col.
iv. 3, 2 Thess. iU. 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 deUverance out of his bands, therein commending
himself to their prayers.
A good lesson for us, to stir us up unto pubUc 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 thoy aro present with the congregation in
public prayer. I cannot stand of it ; only I say, he
that negleoteth 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 affiiction and trouble to
their salvation ; secondly, that he vrill help them by
his Holy Spfrit in every needful time of trouble ;
thirdly, that they may so stand in the defence of the
truth of Christ Jesus, that in nothing they may be
ashamed ; fourthly, that the Lord ¦will 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 chm-ch should pray, and thus the
afflicted should desire the church to pray.

LECTUEE XVL
And by the help of ihe Holy Spirit of Jesus Christ, as I fervently look for and hope, thai in nothing I shall be
ashamed, but that with all confidence, as always, so now, Christ shall be magnified in my body, whether it be
by life or by death. — 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 shaU tum to my salvation, through your prayers,'
not for your prayer. And to Philemon, ver. 22, ' I
trast through your prayers I shall be given unto you.'
Neither do we ever read that for om- 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
Jor 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 builded,
that it is so said through, that neither ever it is, nor
can be said, that for om- 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 shaU ask in prayer in

his name, if we beUeve, we shall receive it,' and he
hath bidden us ' ask and we shall receive, seek and
we shaU find, knock and it shall be opened unto us,'
Mat. rii. 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, vrithout
submitting of our wUls unto the Lord's vrill ; often
we pray not in faith towards God ; often not in love
towards our brethren, often coldly, often hypocritically ;

70

AIEAY' 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 Uft up pure hands
unto the Lord in his temple, in our houses, or in our
chambers, he vrill hear us, and though not for our
prayers, yet through om- prayers, he will be entreated
of us. Let it be enough for us that he vrill 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 ie
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 caUed ' 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 wUl in us. And thus,
also, and for these causes, I take it, he is caUed in
the Epistle to the Romans, chap. viu. 9, and ' the
Spirit of the Son ' in the Epistle to the Galatians,
chap. iv. 5. But, to omit many 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 tum to his
salvation by the help of God's Spfrit, 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 tum 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 thefr 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
vrith 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 from our eyes, and turneth our heaviness
into joy. And so Peter, Acts xii. 17, being deliveired
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 deUverance. Again,
'Behold,' saith our blessed Sariour, Rev. ii. 10, '^it
shall come to pass, that the devil shaU cast some of
you into prison, that ye may be tried, and ye shaU 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 persuade!
likewise by sundry motives not to fear them. ' Be
hold it shall come to pass, that some of you shaU 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 aU the per
secutions and troubles which we suffer ? Even the
deril : ' The deril shall cast you into prison.' He
always kindles the fires of persecution against the
church ; as also it is said in another place, Eev.
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 fii-e, may
be found to our praise, and honom-, and glory, at the
appearing of Jesus Christ,' as the apostle Peter speak
eth, 1 Pet. i. 7. Thirdly, "What is the dm'ance 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 Ught, 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 Sariour in mercy promiseth is this, that h&
vriU ' 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 iO 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,

71

Lord. Sometimes in the day of trouble he breaketh
the cords of the wicked, and delivereth us ; and some
times he suffereth them that hate us to have their
' wiUs over us, but suffereth us not to be tempted above
' that we [arej able, but giveth the issue with tempta
tion, that we may be able to bear it. And always so
he providethj that in the end he turneth our troubles
to our salvation. He doth it, even he alone doth it,
and none but he can do it.
' A point wherein we wUl aU of us seem very loath
but to be thoroughly persuaded. For, who is he
that vrill not seem to give fuU assent unto that truth
which hath been deUvered, 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 wo faint and droop, and
hang down the head ? Whence is it that when we are
persecuted, reriled, 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 wUl be comforted ? Is it not
for that we have not yet leamed this lesson, that aU
this shall tum to om- salvation by the help of God ?
Yes, surely, the taking out of this lesson would rid us
of aU such passions when any troubles do assault us.
- For how could the things cast us down which we
know should turn to our salvation by the help of God?
Let us now leam it, and let it teach us to fear none
of those things which we do or shaU 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 Uft up our eyes unto the Lord. Let others say,
as it is in the prophet, Ps. cxxi. 1, ' IvriU lift up mine
eyes unto the hills, from whence cometh my help.'
That is, let others look for help fi-om 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 tum 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 tum to his salvation, and that is
¦ according to his sure hope, 'As I heartily look for,'
&c. Where, to signify the strongness and sure-
ness of his hope, he useth two words, attoiiot^aioKia
[and 'eXvii], 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 fiiithful is, namely, not a
doubtful and uncertain hope, but a strong and sure
Jiope, 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 principaUy to be gathered,
whereinto 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
tum to our salvation, but so ihat we certainly hope
that, by the help of God, through the prayers of th'e
saints, our sufferings shall tum 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
bUnd 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 requfred in these blind men,
that they might receive their sight, so in us all hope
is also required, that we be partakers of the Lord his
promises. Hath the Lord promised that all crosses
and calamities shaU 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 aU our troubles, say vrith 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 tum to our salvation. ,. And
therefore we read that the faithful had .always thefr
hope so strong, that they builded even thefr prayers.
thereon, as David, where 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 sm-ely
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 sufferings and ¦wrongs
shall turn to our salvation, by the help of God, through
the prayers of the saints. And are we to know that,

72

AIRAY ON THE PHILIPPIANS.

[Chap. L

according to our hope, the promise of ihe 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 carmot. 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 they 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 requfred 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
requfred of us, or else we can never have them ; as
in this place the promise is that our affliction, if we
belong unto Christ, shaU 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 aU things let us build upon the Lord
his promises, that we look unto the things requfred 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 Spfrit ; 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 tum by
and according to those means afready mentioned.
For how should his sufferings tum to his salvation
hy 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 shaU
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 Uttle it is reckoned of in these our days, doth
too much appear by the number of shameless apos
tates and backsUders, which, hearkening unto the
serpent, eat of the forbidden fruit, which, opening
their ears to that enchanting whore, drink themselves
drunk ¦vrith 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 tmth 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 aU confidence and
Uberty to speak in the defence of the gospel, Christ
shall be magnified and honoured in his body, 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
vrith his blood. "Whence I observe another godly
care needful in every Christian, which is that God
may be glorified in him whether he Uve 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 way of exhortation, commendeth this
duty unto every one of us, that we glorify God both
in our bodies and in our spirits, by conforming our
yfhole man in all obedience unto his wiU. 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 spfrit, and
soul and body. Let this, therefore, be our care, that

Vee. 21.]

LECTUEE XVII.

7.S

God at aU 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, Eom. v, 4. where he saith, that ' tri

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

LECTUEE XVIL
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 Ufe or by death,' un-
plying that it was aU one to him, so that Christ were
magnified in his body, whether it were by Ufe or by
death, he yieldeth a reason thereof, saying, ' For
Christ is to me,' &c., as if he should have said, I
heartUy look for and hope that Christ shaU be magni
fied fri my body, whether it be by Ufe 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 gain 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 aU one to me
whether it be by Ufe or by death, because whichso
ever faU, 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 crovm
of my rejoicing; the honour of his name by me,
•whether it be by my Ufe 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 foUow, 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 eUipsis of the word
xarot, which is not unusual.
Neither is this meaning of these words unsorting
¦with the words that foUow. For having said that

Christ and his glory was unto him, and in his account,
as weU in death as in Ufe, even both in death and in
Ufe, an advantage and gain, upon that occasion, by
a little digression, he first moveth the doubt whether
were better for him to choose Ufe or death, if he
should choose the oue, ver. 22 ; and secondly answereth
that he knoweth not what to choose, but in this choice
is in' a strait betvrixt 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 thefr gi-eater good he were to choose longer
life. This I take to be the order and meaning of
these words generaUy 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 chUdren mentioned
in Daniel so indifferent either unto Ufe 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 deUver us from the hot fiery furnace,' &c. In
which thefr answer they plainly shew that it was not

74

AIRAY ON THE PHILIPPIANS.

[Chap. L

life or death that they stood upon, but it was the
glory of thefr God. If God should deliver them from
'death to his farther glory by their life, they were
wiUing to Uve ; and again, if he should deliver them
up unto death tb his further glory by their death,
they were also vrilling to die. Life and death was in
different io them, by whethersoever God would be
glorified in them, because the glory of God was all
that they sought in Ufe 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 trath of Christ Jesus to the
shedding of their blood. They were wilUng, no doubt,
to have lived, and they were wilUng also to die, even
very indifferent unto either life or death. , And how
so that they were indiff'erent unto either ? Because,
if God were glorified in them, whether it were by Ufe
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 Ufe, either was
welcome unto them. And in so many of God's chil
dren, as there is this indifferency 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 indifferency 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
imto 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 buUocks gender arid fail not,
and our cow calve, and cast not her calf; ' if we spend
our days in wealth, and have all things at our desfre,
then do we so doat upon these things, that we say
vrith the fool in the gospel, Lulce 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
fi-om 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 vrife and chUdren, or in
¦ our own bodies ; if we be in trouble, sorrow, need,
sickness, or other adversity ; if we be tried by mock

ings and scomings, by bonds and imprisonment:
then, on the other side, we are so daunted with thoSe
things, that we are weary of our Uvea, and with Job,
in his extremity, chap. in. 11, 12, ri. 9, rii. 15, we
cry out and say, ' Why died I not in the bfrth ? or
why died I not when I came out of ihe 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 Ufe, 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 pleasm-es, and commodities of this Ufe, they are
our advantage and gain. If our desfres be fiUed 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 onr drink mingled with
weeping, then are we nothing indifferent unto Ufe, hut
all our desire is of death, and would God we were
dead ! would God we were dead ! As for the gloiy
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 shonld
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 whatsoevei:, neither let
us wish death for anything of this life which we want,
or for any cross of this life which we suffer ; but let
us be indifferent unto either, as either may make 'for
the glory of Christ Jesus. Let theglory 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 snch
a vantage and gain unto us if he be. glorified^ in ns,
that we make no reckoning of it, whether, it be -by onr
life or by our death, so that he be glorified in ns.
Let his glory be our glory, his kingdom our kingdoin,
and so let life or death be welcome unto us,- as thereby
glory is gained unto Christ Jesus. Let us set this
do^wn with ourselves, to glorify Christ Jesus in onr
mortal bodies, and let us not care whether it he -by
life or by death, and that upon this reckoning, thSt
' Christ is unto us, in life and death, advantage.'
Now, to descend unto the particulars, the secoi^
thing which here I note is, that the apostle saith, that
' Christ is unto him in life advantage.' "Whereby he
meaneth,. that if he live, and through life glorify Qoi
in his body by preaching the gospel of Christ Jesus,
and walking in his ways, even this glorifying of Chiist
fri his body by his life is unto him advantage, even
such an advantage as that this only he counteth ii»

Ver. 21.]

LECTURE XVIL

/<>

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 thirigs honest
before the Lord, and before all men. The glorifying
of Christ in his body by Uving 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. xUii. 7 ; that our blessed Sariour exhorteth us,
saying, Mat. v, 16, ' Let your light so shine before
men, that they may see your good works, and glorify
your Father which is in heaven,' &c. ; that our holy
apostle likewise exhorteth us, saying, 1 Cor. x. 31,
' Whether ye eat, or drink, or whatsoever ye do, do
aU 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 may be glorified in
our mortal bodies. And the reasons are clear : for,
first, the end wherefore we were created and made
was, as even now we heard oui of the propUet, 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 iii our
spirits ; henceforth we must not Uve unto ourselves,
but unto him and his glory, ' that died for our sins,
and rose again for onr justification.' God's glory, that
must be the bent of our whole life, and the vantage
that we must seek whUe we are at home in the body.
Now, if ye ask how we are to glorify God in our
Ufe, I answer, by walking faithfully in the ways of our
¦calUng, whatsoever our calling be ; by keeping our
vessels holy unto the Lord, and pure from aU filthi
ness of corraption; by conforming our wills in aU
obedience, unto his wiU, and by Uving soberly, and
righteously, and godly in this present world. All
which our apostle comprehendeth in a ' conversation
which becometh the gospel of Clirist ; ' and Peter,
1 Pet. ii. 12, in an honest conversation, where he
saith, ' Have your conversation honest among the Gen
tUes, that fhey which speak evil of you, as of eril-
doers, may by your good works (which they shall see)
glorify God in the day of risitation.' 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 andliring, as
before was meritioned.
• This, then, should, teach us so io look unto our
- ways in our whole life, that in nothing the Lord be
di^onoured-by us. For, if the gloiy of God should
be unto us the greatest gain of our life, while we live

here in the body, then should we in aU things seek
it, and by no means do anything which may be to the
impafring of it. But do we, in our whole life, seek
the glory of our God as our greatest gain ? Do we
in nothing dishonour our God throughout our whole
life ? If every man should but look how faithfully he
walketh in the Ways of his calling, the minister, the
lawyer, the physician, the soldier, the tradesman, the
merchant, the countryman, how careful each of them
in thefr calling are, that God may be glorified by
them ; if every man shall but look how watchful he is
over his own body, that it be not defiled with the cor
ruptions vvhich are in the world through lust, what a
conscience he maketh of aU his ways, that they be
framed in all obedience unto God's will, and how
desfrous he is to lead a sober, a righteous, and a godly
life in this present world ; if, I say, every man shaU
but look into himself, and search, and see how the
case standeth with him touching each of these things,
each man shaU find in himself so many things where
by God is dishonoured, as that I need not to press
them, to the shame of aU that hear them. Beloved,
the thing is too lamentable, and too trae, if we will
confess a truth, that whom in our whole Ufe by aU
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 honom- to others
which is due untO God alone, and so make other gods
unto ourselves besides him ? Do not many in the
worship of God use superstitious rites, and vrill-wor-
ships, which God never commanded, and so sin against
the second commandment ? Do we not often abuse
the name of God in perjuries, in blasphemous oaths,
in speaking of him lightly and unreverently, and so
take his name in vain ? Do we not profane the holy
Sabbath, many of us, with -bodily labour on that day,
many with riotous banqueting on that day, many vrith
unlawful gaming on that day, and most of us vrith
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 maike rebellion against them ? Do
we not often murder the innocent vrithout a cause, if
not in his life, yet in his credit and name, and in a
cruel spite against him ? Do we not often steal from
our brethren, by false weights and measures, 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
trath that it can never coriie to Ught ? Do we not
abound vrith 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

76

AIRAY ON THE PHILIPPIANS.

[Chap. I.

rather Christ is unto us in Ufe 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
Uve unto his glory, in whose glory is our Ufe. Let
us so make account that we live, if we live to his
glory ; and, whatsoever others count thefr 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 ; whereby he meaneth, that if he die, and by his
constancy in his death bring glory unto Christ, this
glorifying of Christ by his death is unto him in his
death an advantage. 'Whence I observe, what unto a
Christian should be the thing whereof he should make
reckoning in his death, and that is, that God be glori
fied by his death ; and then if he die, so that in his
death God have his glory, welcome death whensoever
and whatsoever, riolent or natural. "What saith our
blessed Saviour? Luke xU. 50, ' I must,' saith he, 'be
baptized with a baptism, and how am I grieved tUl 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 pubUshed through
out the world. And therefore, that he desfred to die
was, that the gospel might the sooner be preached
throughout the world. Here, then, ye see what it
was that the Son of God reckoned upon his death,
namely, the glory of God by the pubUshing of the
gospel throughout the world. And, because he longed
after this, he longed after death. What also saith
our holy apostle ? PhiUp. U. 17, ' Though,' saith he,
' I be offered up upon the sacrifice and service of your
faith, I am glad, and rejoice vrith you aU.' 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 ui death. Semblably, we in
death should principally look at this, that our death
be to ihe 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, 'Eight dear and
precious fri the sight of the Lord is the death of the
saints.' And, as our Saviour saith, Eev. xiv. 13,
' Blessed are the dead that die in the Lord.'

Hence, then, we may leam, why it is thatwe 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 tum, and turn, and turn again, rather than
we wiU bum. 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 conifort
by the minister be ministered nnto us, yet still nothing
but death, death vrith us. Every summon of death is
so fearful unto us, that if any way we oould 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 my death ? ShaU 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 shaU die, I shall
go down to the grave, and be no more seen; the
terrors of death are upon me, and who shaU 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 Darid'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 vrithin 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 io 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 wiUingly die, whensoever our death might
be to God's glory. But setting apart all cai'e of God's
glory by Ufe or by death, we mind only the pleasures
and profits of this Ufe, which have an end in death,
and therefore are imvrilling to die. In the terrors of
death, then will we not fear death ? Let me die the
death of the righteous, and I vrill 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 vrill 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, nalnely, if Christ be unto us both in Ufe 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.

77

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 Uttle digression, and
disputeth the point whether were better for him io
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 foUoweth.
Now, when he saith; ' Whether to live in the flesh,'
ye must understand that to live in the flesh, and to
live after the flesh 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 Uve in the body
were profitable for him, and what to choose, Ufe 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, vrith the great profit which they should
have by his Ufe, 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
desfre which he ought to have of their profit and com
fort. Even in case of his greatest comfort, joined
vrith thefr loss and heaviness, it should much perplex
him what to choose, his or their present comfort.
Ye know that of Moses, Exod. xxxU. 32, where he
prayeth the Lord either to pardon his people their
sins, or to raze him out of the book of Ufe. And
that of Paul, Eom. 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
Ufe, 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 hia
people, he is to be perplexed how soon to vrish hia
salvation by his dissolution, because however his
present comfort should be gained by Lis present dis
solution, yet thefr salvation should be furthered by his
longer continuance in the body.
A point which doth not much perplex many pastors.
For too many such there are, as neither caring for their
own salvation, nor thefr 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 Ufe, 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 desfred death ; and
again, in respect of the fear of death, he might have
desfred life. Yet even then such joy and comfort he
found on every side, which way soever he looked, to
Ufe 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 Ufe and in death. If either promotion fall not
upon them according to their desire, or if crosses fall
upon them otherwise than they desfre, then they grow
malcontented, they care not to live, and yet they joy
not in death. Such are they thatmind 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 live in the flesh were profitable for me, and what to choose, I know not. — Philip. I. 22.

N'

OW upon this occasion that he had said, that he
waa very indifferent nnto either Ufe 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: — Kd.

78

AIRAY ON THE PHILIPPIANS.

[Chap. I.

disputeth the point whether were better for him to
choose, life or death. And first, in this verse he
moveth the doubt, and also answereth it in these
words, ' And whether,' &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 Ufe, verse 24. So that the
strait was hard, whether for his own greater good he
were now to choose death, or for their greater good he
were to choose longer life. The words where the
doubt is moved are diversely read, but they bearing
well this reading, I follow it, as both best opening the
apostle's meaning, and best sorting vrith that which
followeth. The doubt is, whether to Uve in the flesh
or in the body were profitable for him ; and what to
choose, life or death, but was in a wonderful strait
between the two. Being in his case, in prison, a
man would have thought this choice would not have
been hard. Yet he, being in prison, saw such com
fort in death, and such joy in 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, Eom. ix. 8, 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 Ufe, 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 carmg 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,- 1 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
desfre 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 Ufe ; so that his untoward state was very
hard, and such that in respect of the griefs of his
Ufe he might have desfred death ; and again, in respect
of the fear of death, he might have desired life. Yet
even" then, which way soever he looked, to Ufe or death,;
such joy and comfort he saw in both, as that neither;
the griefs of life made him to vrish death, nor the fear
of death made him to vrish life. And where was the
reason ? Though his case many ways were hard, yet
was he at peace vrith 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 simpUcity and godly pureness/
he had his conversation in the world. And therefore
neither for the grief of life, nor for the fear of death,
vrished 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 vrith 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 faU not upon us accord
ing to our desfre, or if crosses faU upon us otherwise
than we desire, then we grow malcontented, we take
no joy in our life, and sometimes we hasten our own
death. And again, many of us, if any way we be
summoned unto death, 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. 87. 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 otherig
And the reason is plain, for it is because we are notat
peace with God, nor have the mystery of faith in a
good conscience. We feel no comfort in our God
through our reconciUation 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 XVIIL

79

and a bad conscience so troubles us, that all is dis
quieted vrithin us. And therefore we find no comfort
or contentment in life or in death, but discomfort and
discontentment in both.
WiU 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 Ufe
and death shall be comfortable unto us, if we have
peace with God, and faith, and a good conscience.
And let this suffice to be observed from the doubt
which the apostle moveth, where he professeth that he
knows not what to choose, life or death.
And why knew he not what to choose, life or death ?
The reason hereof in the words foUovring is said to be,
because on both sides there were such reasons, on the
one side to choose Ufe, 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 desfr
ing io be loosed from the prison of this body, or to
depart out of the earthly house of this tabernacle, for
so the word avakZaai may be taken actively or passively,
and ' to be vrith Christ, where he sitteth at the right
hand of God, which (saith he) is best of aU,' viz., ' for
me ;' nevertheless, on the other side, knowing that for
me to abide in the fiesh, and to Uve 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 thefr good. In the former is signified his
great desire to remove out of the body, and to dweU
vrith the Lord; in the latter is signified his great
desire to abide in the body for thefr furtherance, and
joy of thefr 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
ior him, for ihe latter it was most needful for them.
And thus between the former and the latter he was so
perplexed, ihat 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 desfred even with a great desfre to
'be loosed from the prison of his body, or to depart out
of the body, and to be vrith Christ, where he sitteth at
the right hand of the throne of God, and that he
'counted this better for him in respect ofhimself, than
'to Uve in the body. "Whence I observe, that a Chris
tian, in respect of himself, is rather to desire to die
iithan to Uve, to depart out of the body, than to abide
fin the body. Unto the proof of this point out of this
Aplace, 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 dweU with the Lord.' And that
'i'

good old Simeon ye know, when once he had seen the
Messias which was promised, then he desired with all
his heart to die, saying, Luke ii. 29, ' Lord, now
lettest thou thy servant depart in peace, for mine eyes
have seen 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 Uve. 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 Ufe, 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 off his ovm 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 iri 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 Darid being in great heari
ness and distress by reason of Saul's cruelty, expressed
it thus saying, Ps. Iv. 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 Ufe, 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 desire rather to
die than to Uve. But how ? Not simply rather to die
than to Uve, but so as Paul did, rather to die and to
be with Christ than to live. He doth not say to die,
and to be rid out of the miseries of this life ; for so
many desfre, whose desire is not good, and for whom
it were better rather to live in the body than to die ;
but he saith, ' to die, and to be with Christ.' Are we
not then, while we Uve here in the body, with Christ,
and Christ with ua ? 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,

80

AIRAY ON THE PHILIPPIANS.

[Chap. I.

after the separation of the soul from the body, 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. 6, ' WhUes we are at home in the
body, we are absent from the Lord,' not from being
in the Lord, but from dwelUng with the Lord in the
heavenly places. So that, first, our earthly house of
this tabemacle must be destroyed before we can be
vrith 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 desfre 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
vrith 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 Uve vrith 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. 18. 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 ofthe tents of Kedar, Ps. cxx. 5,
' Woe is me that I am constrained to dweU 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 Uberty 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 Uve 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 shaU be abo
lished. As, then, it is better to know, to love, to live,
io 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, ui heaven than in earth, in a state
freed from sorrow, sm, and temptation, than in a state
subject to them aU ; for ' man that is born of a woman
is but of short continuance, and fuU 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 tiU

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 foUow them '
Eev. xiv. 13. They rest from thefr labours, inasmuch
as all tears are wiped from thefr eyes ; no more death
nor sorrow, nor crying, nor pain, doth take hold of
them ; and their works foUow them, inasmuch as they
are had in remembrance before God, when aU other
things of our Ufe leave us and forsake us. I spare to
enlarge this pomt further at this time. Ye may easily
conceive what might be added.
Let this serve for a just reproof of them that are
unwilUng 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 tom
and patched, and worn, and bad clothes, would not
be vrilling to be unclothed of them, and to be clothed
with better ? And what else is this mortal and cor
ruptible body, but as ragged and rotten clothes where
with we are clothed ? "Why should we not, then, be
¦willing to be shifted of those clothes, of this mortal
and corruptible body, and to be clothed vrith our
house which is from heaven, even vrith incorruptlon
and immortality ? Again, what man is there among,
you, that, if he were in prison, would not be vrilling to
be set at liberty ? or being in a place where he is but
a stranger, would not be wilUng 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 Uberty 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 vrilling to remove out of this prison of the body,
and to be received into the glorious liberty of the som
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, deUght to be, but with him that is hia
Ufe, to see him as he is, and to live in his continual
presence ? Surely, whosoever thou art that art unwill
ing to die, thou dost not yet conceive nor beUeve ie
blessed estate of them that die in the Lord ; thou hast
not yet thoroughly learned this lesson, that Christ is
the iausband of the church, that Christ is the hfe of
his body, that in the presence of Christ there is M-
ness of joy and life for evermore ; for then wouldsli
thou willingly desire with the apostle to be loosed,
and to be with Christ, which is far the best. Hthe
condition of the children of men, and the condition of
beasts, were even as one condition unto them, so tbat
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 unvrilUng to die. But now that Christ by death
hath triumphed over death, and made death unto thee

Ver. 23.]

LECTURE XIX.

81

(if thou belong unto him) a passage unto Ufe without
death, unto joy vrithout 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 unwiUing to die, but whenso
ever the Lord his will is, let us be wiUing to be loosed,
and to be vrith Christ, which is best of aU.

LECTUEE XIX.
Desiring to be loosed, and to be wilh Christ, ivhich 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 desfr-e 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 othervrise than when the Lord his wiU
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 wUl is, and when his death
may be for his glory. So it is to be understood of
EUas, 1 Kings xix. 4, that he desfred to die when he
prayed and said, ' It is enough : 0 Lord, take my
soul ; for I am no better than my fathers.' And so
we say that a Christian may desfre to die when the
Lord his vrill is, not for that death in itself is to be
desfred, but because he desfreth to be vrith Christ.
So that the thing which a Christian desfreth simply
and in itself is to be vrith Christ, neither doth he
other^wise desfre to be loosed but that he may be with
Christ ; and so we say he may desfre to be loosed
when the Lord his wiU 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 desfre
rather to die than to Uve.
Other things there are which may not unfruitfuUy
be noted in these words, which I wiU 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, tiU in the resm-rection he couple them
again together, never after to be parted asunder.
"Whereof aU the godly in Christ Jesus at aU 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, sayfrig as he did, Luke xxUi. 46,

' Father, into thine hands I commend my spfrit.' So
we read that that holy martyr Stephen, when he was
stoned, called on God and said, ' Lord Jesus, receive
my spfrit,' Acts vU. 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
thefr souls are received by the Father of spfrits 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
vrith the deril and his angels. Examples of both we
have in the beggar and the rich man, Luke xri. 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 vrith 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, fr-om us to think that the
condition of the children of men and the condition of
beasts is even as one condition unto them ; that when
man dieth he returneth whoUy unto the dust, and
hath no more fruit of all the travails that he hath
taken under the sun. Thus, indeed, sensual man,
foUovring 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 aU one
breath, and in death there is no excellency of man
above the beast ; aU go to one place, all to the earth,
as all came from the earth. But the Spirit of God
hath othervrise taught us in his holy word, for doth
not the Lord say, Mat. xxU. 82, 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 liring. Living ? How ? In thefr souls
vrith 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 destroyed,
F

82

AIRAY ON THE PHILIPPIANS.

[Chap. L

they have a building given of God, that is, a house
not made with hands, but etemal in the heavens, as
the apostle witnesseth even of all the saints of God,
2 Cor. V. 1 ; therefore they are still living in thefr
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 thefr souls are immortal, and in death retum 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 fi-om 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 vrith 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 retum unto the dust.
And yet so we Uve, a great many of us, as if we
made no other reckoning ; for do we not, a great many
of us, pass our dwelUng here without fear, in chamber
ing and wantonness, in gluttony and drunkenness, in
strife and envy ? Db we not even glut ourselves with
sporting and pleasure, and sundry deUghts of the
flesh, and say. Let us be merry, and take our fiUs of
pleasure whUe 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 om-selves, nor give our mem
bers weapons of unrighteousness unto sin, but we must
live unto him that died for us and rose again, and give
our members servants unto righteousness in holiness.
Let us so Uve 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 Uve for ever with Christ ; but if otherwise,
our part shaU be in that lake that ever burneth.
Again, this may serve for the confutation of that
fooUsh 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 Ukewise 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 vricked, 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
Sariour Christ) ' hath etemal life,' John iii. 15. Hg
that beUeveth ; what ? He that hath such a measure
of faith, he ihat hath such a degree of perfection of
faith ? No ; but he that believeth truly, though.
weakly and imperfectly, he hath eternal life ; even
living in the body, he hath eternal Ufe in hope, and
when he removeth out of the body, shaU 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. iii. 12 ;
and both there, and often elsewhere, signifieth his
endeavouring and contending after perfection. And
yet, being loosed, he speaketh not of going into pur
gatory, but of being vrith 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 thefr place with
Judas. As for any third place, it is a derised 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 whoUy retm-neth to the
dust, nor yet that he goeth unto purgatory.
Another thing yet farther here I note, which is, that
the apostle desfred to be vrith Christ. "Where I
observe that, till man be loosed from the earthly
house of this tabernacle, and be in heaven, he is not
with Christ. To which purpose, also, is that of our
apostle, where he saith, 2 Cor. 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. Ffrst, then, we must remove
out of the body before we can be with the Lord; with
the Lord, I say, in corporal presence. For otherwise,
touching his spiritual presence, we know that he hath
said unto us. Mat. 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 shaU 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

Ver. 23.]

LECTURE XIX.

83

duly examined themselves touching their faith towards
God, their repentance for their sins, and thefr love of
God and of thefr brethren, do there truly and really
eat the body and drmk the blood of Christ Jeaua. For
there spfrituaUy we eat the body and drink the blood
of Christ Jesus, there spfrituaUy Christ is given unto
us, and taken of us to be one vrith us and we vrith
him ; spfrituaUy, 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 Ukely that
raany 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 desfre to be loosed and to
be vrith Christ, if before he were loosed he were with
Christ ? If he desfred to be with him by faith and by
ihe Spfrit, so he was with him before he was loosed.
It was otherwise, then, that he desfred to be vrith
Christ, even to enjoy his corporal presence. If, then,
that he might enjoy his corporal presence, first he
must be loosed, ihen it is clear that while we live here
in the body Christ is not corporaUy present vrith 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 desfre in respect of himself, which was to be
loosed and to be vrith Christ, which was best of aU for
him. Now foUoweth his desfre 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 Uve longer, and
therefore in respect of you I desfre to Uve 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 thefr 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
ihat 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 required him to be offered for a
burnt offering, Abraham obeyed, and stretched out his
hand to have kiUed 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 chUdren 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. xxxU. 32. So tendered he his brethren's
good and God's glory, that he preferred that before
himself and his own good. So om- apostle, in his
brethren's case, which were his kinsmen according to
the flesh, vrished 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, Eom. 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 ¦vrith 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 fi-ame their desires,
not always to run upon that which is best for them
selves, but that which is most for God's glory, and
for the good of our brethren. For why is it that, in
church and in commonweal, things are so far amiss
as they are ? We complain much, and oh, things were
never so bad, never so much amiss in church or in
commonweal. And where is the cause ? Even
within ourselves. Few such parents as was Abraham ;
few such magistrates as was Moses ; few such ministers
as was Paul, that so bridle thefr desires, that they
prefer God's glory and the pubUc good before then-
o^wn 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 likevrise 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

Si

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 ihus 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 vriU have such things as are amiss in
church and commonweal amended, minister,' and
magistrate, and aU of us must reform our desires.

Howsoever thia 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 aU 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 desfres on that : ' Look not
every man,' saith our apostle, PhiUp. 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 desfres on that.

LECTUEE XX.
Keverihelessto abide in the flesh is more needful for you. And this Lam sure of, that L shall abide, and with you
all continue, for the furtherance and joy of your failh ; that you may more abundantly rejoice in Jesus Christ
for me, by my coming to you again. — Philip. I. 24—26.

ANOTHEE thing yet there is, which here is to be
noted; and thatis, that theapostle saith, that itis
more needful for the Philippians that he live longer, than
that he be loosed. Whence I obseiwe, that the long life
ofthe faithful pastor is very needful for ihe 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, bj' 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, ye see that the continu

ance of the pastor's life among the people is the
blessing of the Lord upon the people ; I mean the
continuance of the good and faithful pastor's Ufe.
For otherwise, if the pastor be an idle shepherd, one
that despiseth his flock, one that cannot, or wUl 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 risit his dispersed flock,
speaketh thus unto them by his prophet, Ezek. xxxiv.
10, ' Behold, I come against the shepherds ; and ¦will
requfre 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 vrill deUver
my sheep fi-om their mouths, and they shall no more
devour them.' As, then, this is a great mercy of the
Lord unto the flock of his pastm-e, when the pastor
is an ill oue, 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 you -with a faithful pastor, you
should be affected towards him ; and that is thus, you
should even pray unto the Lord for him to continue
his life long amongst you, by whose life ye have such a

Ver. 24-26.]

LECTURE XX.

85

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 labom-
among you, and are over you in the Lord, and ad
monish you, and have them in singular love, for thefr
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 you. And surely, if either ye consider the
blessing which ye have by the enjoying of them, or
the loss which ye have when such are taken fi-om you,
ye wiU 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 hfreUng, a slow-belly, a
perverter of ihe truth, a scandalous man for Ufe, 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 ? ' WhUe, then, ye have
them, how ought ye to pray for them, that long
ye may have them, and enjoy the benefits of their
labom-s. But how far othervrise 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 docfrine, 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 Ufe. If we have such a pastor as neither can nor
wiU 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 om- dead sleep of security, one that
vrill sow pillows under our elbows, and cry. Peace,
peace, when ihere is no peace, one that wiU 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 Uve for ever with us. But if our pastor, with
the prophets of the Lord, threaten tho judgments
of the Lord against us for our sins ; if, vrith John
Baptist, he reprove us boldly to our faces for such
crying sins as reign a,mongst us ; if, ¦with the blessed
martyr Stephen, in the application of his doctrine, he
shaU come upon us, and say, ' Ye stiff-necked and of
uncfrcumcised 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 bevritched 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 trouhler 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 deUver us, we love and like ; and him, in the
continuance of whose life were a blessing of the
Lord upon us, we cannot away vrith. So greatly
are we in love with our sins and ignorance, and so
Uttle do we love knowledge and the things that belong
unto om- peace. But, beloved, I persuade myself
better things of a great many of you. As afready
you do, so continue to have them that labour amongst
you in singular love, for thefr 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 Ufe. 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 L sure of , &c. In the apostle's nar
ration, which began at the 12th verse, first the apostle
told us what success his bands had already had, and
then what success he hoped they should have. Touch
ing the success which they should have, we have heard
that the apostle certainly looked for, and hoped that
they should tum 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 deUvered
out of prison, and be restored to them again. And
withal he tells them wherefore God would now deUver
him, and have him yet to Uve 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 tho 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
Uon, 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
vrith all the Philippians yet for some time longer.
Whence I observe that the apostle, in his first impri
sonment at Eome, was deUvered, and restored unto
the churches which before he had planted, which I
do the rather gather hence, for that the two words

86

AIRAY ON THE PHILIPPIANS.

[Chap. L

which the apostle useth {mitroiiuc oJda) shew that he
knew so certainly that he should be delivered, as he
could not othervrise 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 vrill deliver them. As
he did with Paul, so will he do vrith us. As our
farther trial or present deliverance shall be for his
glory, so vrill 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 vrill deUver us,'
.always this condition understood, if our deUverance
be for his glory. And what else is it that we should
¦desfre, 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 vrith 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 Ufe 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 xxUi. 11, ' for as
thou hast testified of me in Jerusalem, so must thou
bear vritness also at Eome ;' 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 shaU thy life
be'preserved and continued, to the farther glory of my
name, by thy testimony of me at Eome. And so is
every Christian, when he is delivered from any peril
of sickness, enemies, or the Uke, to resolve vrith 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 aU

of us to Uve unto the Lord, and to the glory of his
name, to live to do good. This is the end wherefore
our life is preserved and continued here on earth.; and
this being the end in our whole life, we are ever to be
looking imto this end. Of ministers in particular, to
teach them to spend vrilUngly thefr whole strength
and their life in the work of thefr 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 aU dangers, and thefr lives continued unto their
people ; and this being the end, in iheir whole Ufe
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 thefr plea
sures ? as would have everybody to serve thefr turn,
and care not for others ? as desfre to Uve rather to
get goods than to do any good ? For such there are
as so live, as if they were to Uve unto themselves,
and not unto the glory of God ; as if the life of others
were to be for thefr good, and thefr Ufe not for the
good of any others ; as if they were to scrape as mueh
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 eril. And surely such are here justly reproved, as
men never remembering that the continuance of thek
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, Ukewise, unto such
iu the ministry as feed themselves, but not the flock;
as seek thefr- 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 buUded up in
Christ Jesus ? Is this the end wherefore they live in
the body, wherefore their Ufe 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 aU 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 gloB-

Ver, 2i-26.]

LECTURE XX,

87

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 ihat hath caUed 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
ihat our abode in the flesh, and continuance in Ufe,
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 ihe 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 deUvering him from the mouth of the lion,
from the cruelty of Nero, might more abundantly re
joice in him, in whom afreadj' they did rejoice, for
saving him from death, and bringing him again unto
them. "Whence ffrst I do observe, the great rejoicing
which ought to be in the people for thefr pastor's
•deliverance out of peril, and for the continuance of his
Ufe amongst them; thefr 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
ihe Christians which were assembled in the house of
Mary, John Mark his mother. Acts xii. 12, insomuch
that it is said of the maid that came to the door,
when Peter knocked at the entry door, that ' she
opened not the entry door for gladness,' ver. 14, as
one so surprised vrith joy that she could not rest tUl
she had told it ; and when the door was opened, and
the rest saw, it is said of them that ' they were
astonied,' ver. 16, partly through wondering at, and
partly through rejoicing for, his deUverance. 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 Uberty is continued unto them;
for whether it be life or Uberty that is granted unto
him, it is for their sakes over whom the Lord hath
.made him overseer ; and therefore they are to honour
him, and to rejoice for him, as preserved for them
and the furtherance of their faith.

Such, then, as grieve at the life or liberty of thefr
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
of 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 ; Ukewise, 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 be^wray themselves not to belong to Christ Jesus.
As for us, if we vrill know that we belong unto
Christ Jesus, let us rejoice in the Ufe and liberty of
our faithful teachers. The Ufe and Uberty of God's
faithful ministers cause joy in the hearts of them that
belong unto the Lord. Let us, therefore, by this
token, discern what we are, good or bad gospellers.
The second thing which hence I observe, is the
effect which the examples of the power and goodness
of Christ Jesus, in the deUverance 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 om- eyes, by
the deliverance of his saints out of their troubles, that
our King and our Sariour beholdeth us fr-om 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 wiU 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 Uttle such examples work vrith us, doth
appear by our little rejoicing in Christ Jesus. AU
om- rejoicing is in the vanities, and pleasures, and
fooleries of this life ; neither do we ever vouchsafe to
consider the power and the mercy which the Lord
sheweth in his saints. And therefore we rejoice not
as we should, but as we should not. Oh, let us con
sider the great things which our Jesus hath done, and
stUl doth for us. Let us not be so negUgent as to
pass over or to forget the things wherein he sheweth
his power and his mercy towards his saints, but let
ua religiously regard and remember them, that so we
may have our rejoicing in Christ Jesus.

88

AIRAY ON THE PHILIPPIANS.

[Chap. I.

LECTUEE XXL
Only let your conversation be as it becometh the gospel of Christ : that whether I come and see you, or else be absent,
I may hear of your matters, ihat ye continue in one spirit, and in one mind, fighting together through the
faith of the gospel. — Philip. I. 27.

HITHEETO, 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 fumisheth them vrith
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 Ufe. 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 words, ' 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 spfrit,' 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 the 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 three are, there the life is in a good
degree such as becometh the gospel of Christ. That
which is inserted in these words, 'that whether I
come,' &c., is to persuade them unto such a life, with
out all respect of his coming again unto them ; that
whether he come and see them, or be absent and
hear of them, their life be such as becometh the
gospel of Christ. In that which followeth, are set
down motives to persuade the exhortation, especially
patience in sufferings and wrongs, whereof hereafter.
Thus much for the general order and meaning of those
words. Now for the further and more particular opening of
the meaning of these words, this that the apostle in
the beginning of his exhortation saith, ' Only let your
conversation,' &c., it may either be referred unto
that whereof the apostle spake immediately before,
and so have this meaning, I say I shaU abide and

continue yet with you, for your furtherance and joy,
and rejoicing for me ; yet, whatsoever become of me,
only look ye to yom- conversation, that it be snch as
becometh the gospel of Christ. Or else it may be
referred unto all that went before, and so have this
meaning : God hath done great things for you, he
hath caused his gospel to be preached unto you, and
brought you unto the fellowship of ihe gospel. He
hath begun a good work in you, and it ia not to be
doubted but that he vriU perform it until the day of
Christ. He hath made you to abound in love, in
knowledge, and in all judgment. He hath tm-ned 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 ihe gospel of Christ.
Unto whethersoever it be referred, ye see what the
meaning is. Now where it is said in the words foUow
ing, ' Let your conversation be,' the word used inthe
original, 'jroXir'sueoh, implieth that they were 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 yom- pro
fession. But what ! would it serve to make a show
of such a conversation for a time, because he was to
come again unto them, that when he came unto them,
aU might be well, howsoever thefr hypocrisy after
wards brake out ? No, in no sort. And therefore
the apostle saith, ' Let yom- conversation be as it
becometh the gospel of Christ.' "What! because
I am to come again unto you, ihat 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 desfre. 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,
(errixiTi), 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 spfrit, 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 {evvaiXoiJvTs;) for the truth of

Ver. 27.J

LECTURE XXL

89

Christ against the adversaries of the gospel, not vrith
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, bnt courageously encountered them, and
patiently endured aU wrongs offered by ihem. If the
apostle might hear that thus they stood constant in
the [truth, not cast down by their adversaries ; that
thus vrith 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 words thus far. Now,
let us see what observations we may gather hence for
our farther use and instruction.
The first thing which here I note, is the apostle's
exhortation unto the PhiUppians in general, that they
should lead such a life ; that thefr 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 labom- by aU 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 Uke 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 thefr Uves as near as they could unto
his life, who was the engraven form of his person. So
that, being caUed by God unto his kingdom and glory,
by the preaching of the gospel, we are to labour to
walk worthy of God in aU godliness and righteousness.
So Ukewise 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,
BO they should walk worthy of that caUing, even as
became saints in Christ Jesus. So that, being saints
by calUng, we are to labour to be saints in life and
conversation. As, then, is our calUng, as is our pro
fession, so are we to labour to lead a Ufe agreeable to
our calling, agreeable to our profession ; and, possess
ing the gospel of Christ Jesus, to lead a life agreo-
able to the gospel of Christ Jesus. And why ? The
reasons are very clear. As, 1, that the gospel of
Christ Jesus be not evU spoken of; even as young
women are taught. Tit, u. 5, to be ' discreet, chaste,
keeping at home, good, and subject to their husbands,
that the word of God be not eril 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, Eom. 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 Ufe which becometh
not the gospel of Jesus Christ ? shall not the gospel of
Jesus Christ be blasphemed and eril spoken of among
the profane atheists and miscreants of this sinful
world through us ? Yes, surely, they shaU 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 thefr 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 adom the gospel
of Christ Jesus in all things, Titus ii. 10, and win
others by their holy conversation unto righteousness
and hoUness, even as servants are taught to shew all
good faithfulness, that they may adom the doctrine of
God our Sariour in all things ; and as Peter exhorteth,
saying, 1 Peter ii. 2, ' Have your conversation honest
among the Gentiles, that they which speak eril of you
as of eril-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 shaU 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 thefr own ways, and to
turn unto the Lord ; as that place of Peter maketh
plain, 1 Peter iii. 1, where he exhorteth 'the v/ives to
be subject to thefr husbands ;' and why ? ' That even
they which obey not the word, may vrithout the word
be won by the conversation of the vrives.' 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 wUl 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 Ught so shine before men, that
they may see your good works, and glorify your Father
which is in heaven;' because of the promise, Gal. ri.
16, 'As many as walk according to this rule of the
gospel, peace shaU be upon them, and mercy, and
upon the Israel of God ; ' because it becometh citizens
of heaven to have thefr conversation in heaven, and
them that are caUed to the knowledge of God to walk
as the children of God ; and because it is the lesson
which thefr profession should teach them, as the
apostle witnesseth, saying, Titus u. 11, 12, ' The

90

AIRAY ON THE PHILIPPIANS.

[Chap.1

, rgrace of God, which bringeth salvation to aU men, hath
appeared, and. teaching us that we should deny un- ;
, godliness 1 and worldlyiliists, and thatwe should live;
-soberly, and righteously, and godly, in this present
•world; looking foE the, blessed hope,' &c. In one
word, so only the gospel is the glad tidings of their
¦salvation; unto the professors of the gospel, if their
• conversation be. as it becometh the gospel of Christ.;
and, therefone, they are to labour that their convers^-
, tion .be such as becometh their profession.
This, then, may serve ' for a just reproof of many
, carnal gospellers in our day. For many gospellers
there are, by profession, -but not many that lead such
; ft Ufe as. becometh the gospel of Christ; many there
. are that profess they know God, not many that shew
forth the fruit thereof in a holy conversation, such as
our apostle speaketh of where he saith, Titus i. 16,
,'They profess thai they know God; but by works
they deny him, and are abominable and disobedient,
and unto every good work reprobate.' So that it
may, he, said iof gospeUers as one said of doctors,
many doctors, few doctors, many in name, few in
, .deed ; .so, many gospeUers, 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 life 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 .'grfrid 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
covenantrforihefr. dues. vrith thefr 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 layifield. 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
I 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 . vrish 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 evU spoken of for our,
, sakes ? ¦ Do we noi see and consider that atheist, and
. papist,, and, every earthly-minded man makes his van
tage of these things, and thinks his own ways weU
, patronaged by.our ways ? Do we not see and consider,
. that by such our Ufe 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
I, touch: ourselves., yet were we to look unto them, be-
; cause without .holiness, of Ufe no man shall see the'
.Lord, Heb. xii., 14.. But when men, seeing that we

make a good profession,, and yet live nothiug. accord
ingly thereunto, thereupon-takeoccasion to speak
, evil of our profession, of our religion, of thegospel' of
, Christ Jesus, how. careful ought we to . be of our Me
and conversation., < Woe to, the world,' saith our
blessed Sariour, Mat, xriii. 7, 'heeauscof -ofiences!
It must needs be that offences shall come | ¦ but woe
-be to that man, by whom the offence- cometh*' And
, surely if by our, life. not answerable to our profession
we shall bring a slander upon our reUgion, our profes
sion, upon the gospel, if by our life some shaU be
weakened, others hardened, the edge of others abated,
.and others tm-ned 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 thefr mouths with talking of them, both are
guUty 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 eon-
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 aU things, and our neighbour as
ourself ; as the gospel is the gospel of peace, so let
us be at peace yfiik. aU men ; as the gospel is true, so
let us speak, 'the truth eveiy, man unto his neighbour,
and lie not one unto another, &c. Othervrise we walk
not as becometh the gospel of Christ. In a word, let
us not. be hearers or professors of the word only, hut
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 Uve not so weU, so may
ii also serve for a just defence against the unjust
slander of our adversaries, who bear the world in hand
that holiness of Ufe is a matter that we never urge,
that we make no great reckoning of. Yourselves have
heard, and can vritness, 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 vrith fear and trembling; to
labour to be blameless and pure, and the sons of Qoi,
. ,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 aU judgment ; to
be filled vrith the fruits of righteousness ; and to strive
to be pure, and vrithout offence until the day of Christ.
Andnow ye hear, that if ye have fellowship in the gospel,
your conversation is to be as it becometh [the gospel] of
Christ. Know them therefore to be of thefr father the
devil, who'was a liar from the beginning, and is the father
thereof. And suffer not yourselves to be deceived by

Ver. 27.]

LECTURE XXI.

91

them, who, when they cannot otherwise prevail against
the truth, faU to slander the professors of the truth.
And let this suffice to be noted from the apostle's
general exhortation, whence ye see that such as profess
the gospel of Jesus Christ should labour by all means
to lead such a Ufe as becometh the gospel of Christ.
But what, vrill it serve the tm-n, for a time, in the
presence or company of such and such persons, to
make a show of such a Ufe and conversation, as hypo
crites do, which do aU 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 ihe vriU of God ; not to please men, but
to please the Lord, that whether man be present or
absent, thefr 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
pUed unto the Ufe and conversation of men, that if we
shaU only frame our lives unto men's likings, and for
ihe 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. 81, 'My people
sit before me, and hear my words, but they vrill not
do them ; for vrith thefr mouths they make jests, and
their heart goeth after thefr 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 thefr prophet, and carried themselves
well in his presence, but in thefr hearts ran after thefr
covetousness, and out of his presence made but a
mock of aU 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 godUness we made
in the church,, in om- houses to retum to our vomit.
For what else is this but here to play the hypocrites,
and here to make a show of godlinesa, 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 ;
hut in a reUgious 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 consideret!|i
all our ways. It is the presence and pleasure qf the
Lord that we are to look unto. , iLet our Ufe therefore,
and our conversation, be as ini his presence, .and, suph
as may please i him, howsoever we please or di^lease
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. , i
But how may we so order our conversation, that jit
may be such aa .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.' ,
Lf 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. ' Jf 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 Uke men, and abide ,, constant, lin- the
truth which I have taught, you, so ye shew yourselves
to be my disciples j, and to walk worthy of me> So that
to continue and abide constant in :the truth- shews, us
to be Christ his disciples, and isheweth our conversa
tion to be' such, as r becometh the -gospel; v^hereuppn
it is that we; are so often exhorted- ito continue in the
grace of God, to continue in the faith,i to, abide con
stant in the truthi to. stand fest and ;shriJik,not..,;; -
Beware j then,, beloved, of,re^\<olting,from the truth,
wherein ye have been taught in Christ Jesus ; of being
carried about vrith every wind of doctrine, by the deceit
of men, and vrith craftiness, whereby they Ue 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, thenjithat.ye continue
in the things wMohnye have learned,, and, ihat ye.f^U
not away 'from the- hope of youri profession., I
Another' thing.also -hence I observe; rwhich 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 hy ihe power
of the Holy, Spfrit, that ¦we stand fast, vrithout which
we can no more stand in .the truth, than i, can , our
bodies stand iwithdut our soul and spiritin
Both,' therefore, let us beware; that we grieve not
the Holy Sjifrit by oureril 'deeds, or bynour eril
words ; and let us always: pour out fervent, prayers

92

AIEAY 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 iti one mind,' dc. 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. 35, ' 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 eril 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
vrith Ues, slanders, cavils, false doctrines, and the
Uke ; or be they tyrants, that fight against it and us,
with fire, sword, imprisonment, banishment, confis
cation of our goods, or the Uke. We are not only to
stand stoutly and constantly for the truth against
them, vrithout being thrown dovm by them, but being
knit together one with another, in one mind, we are

jointly and wiih 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 vrith 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, vrill rather betray
the truth than they will fight for it ; and seeing none
is crowned but he that striveth lawfuUy, let us fight
together here, ihat 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. ' Eesist the deril,' saith the apostle, ' and he
will fly fi-om you.' Eesist 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 aU the
fiery darts of the vricked.' This is the armour
wherevrith we must all of us fight.
By an internal faith, then, vwought 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 aU the enemies of the ti-uth,
and let ua 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 XXIL
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.

A THIED 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 haring 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 spfrit, and in one mind, 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 tiiem-

Ver. 28.]

LECTURE XXIL

93

selves.' The meaning is, that if he might hear or see
that both they stood fast by the power of the Spirit
against the adversaries of the truth, and that they
jointly fought together against the adversaries of the
truth, as men knit together in one mind, and likewise
ihat in nothing they feared ihem 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 thfrd special part and
mark of such a conversation as becometh the gospel
of Christ, which is Christian courage against the ad
versaries of the truth, and of the professors thereof.
If in nothing we fear the adversaries of the church
and of the truth, but take a good courage against the
dragon and his angels, this is a good note of such a
conversation as becometh the gospel of Christ. "Where
unto the Holy Ghost seemeth to give so many testi
monies, as he doth often dissuade aU fear of whatsoever
and whomsoever exalt themselves against God. ' Fear
ye not them,' saith our blessed Sariour, Matt x. 28,
' which kill the body, but are not able to kiU the
soul ; but rather fear him which is able to destroy
both soul and body in heU.' In which place our
blessed Sariom- putteth the very extremity of that
which any adversary can do against us. For what
can any ci-uel tyrant or bloody persecutor do more
than kiU the body ? Nebuchadnezzar's rage and fury
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 deril may by many temptations, and
poison the soul heretics may by thefr damnable
heresies, but none of them all can kiU the soul ;
neither can any of them aU 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 rii. 59,
but though Nebuchadnezzar in his rage command the
' fumace to be hot seven times hotter than it was wont,
and cast Shadrach, Meshach, and Abednego into the
midst of it, yet not one hafr of thefr heads shall be
bumt, nor their coats singed, nor any smeU of fire
come upon them,' Dan. iu. 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 kiU the body ;
and that, if the Lord give leave, they may do ; yet,
saith the Lord, fear them not ; seeing they can do no
more, fear them not.
Yea, but they are many, and we but few, how
should we but" fear them ? Nay, though they be
many and we but few, how should we fear them, see
ing our gi-eat Captain, Christ Jesus, hath said unto us.

Luke xii. 32, ' Fear not, little fiock ' ? Wherein he
impUeth 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 thai weapon of
faith whereof we spake before, and to believe that God
is with us, and then we are not to fear, but vrith good
courage and comfort to say, ' If God be vrith us, who
can be against us ? ' Eom. viU. 31 ; for surely if he
be vrith 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 ' spfritual vrickednesses which are in the
high places,' his power is enough to quell them, and
to tm-n all that they can do against us to the fm-ther-
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 vrith our armies, nay, if he go forth with
us alone, vrith thee or with me, hell gates shall not
be able to prevail against us.
What then ? Are we desperately to run upon their
pikes, and to put ourselves in danger, or securely to
walk, and only contemn" them ? No ; these are extre
mities on the other side, and either to run ourselves
into danger when we need not, or to wish assaults by
Satan, grappling ¦with heretics, persecution by tyrants ;
or, on the other side, to sleep the matter, when such
adversaries lay thefr batteries against us, what else ia
it but to tempt the Lord by ¦wilfulness and secm-ity ?
We are to fear them so that we avoid them, and run
not ourselves into the danger of them when we need
not, and we are so to fear them that we take heed
that we be not circumvented* by them. For our blessed
Saviom- himself so feared, that he run not himself into
the danger either of any other adversary, or of ihe
deril, when he was tempted, but ' was led aside by the
Spirit into the wilderness, to be tempted ofthe deril,'
Mat. iv. 1 ; and so he feared that he took heed of
being cfrcumvented, 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. 23 ; to
' beware of dogs, and of evU workers,' PhUip. iii. 2 ; and
to ' watch, because our adversary the deril, 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 om-selves unto them,

94-

AIRAY ON THE PHILIPPIANS.

[Chap. I

and to shrink from the hope of a good profession ; but
herein we are to take a good courage to stand agaiijst
them, vrithout -being thrown down by them, and with
one mind to fight together against them to throw them
down. And ill this Sense it is where sueh like ex
hortations -arev as not, to- fear the adversaries, not to
fefer theih' fe to join ourselves- unto them, or to shrink
from- a good profession for them, but in Christ his
cause; and in ihe defence of the truth, toitakea good.
eouragfe- against them, even as our. Saviour willeth,
where he saith, John- xvi. 33, ' In the world ye shall
have a'fHietidn ; but be of good comfort, I have over
come the world.' Though the world afflict and per
secute you forthe trCith's sake, yet fear not, nor shrink
from the truthj but be of good comfort, and stand and
fight fof the truth, for though haply' they prevail
against -us, and have thefr vrills 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. 82, ' Be of good comfort,' John xyii 33; for,
while welivd here in- the body of this flesh, we have
our weakness and infirmities, our wants which had
need to be- siipplied; 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 ihem 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 tum away from-
Jt 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. 26—83.
He hath there said, 'Whosoever shall- confess me
before man, him will I confess also before my Fatber
whioh is in heaveii. But whosoever- shall deny me
before men, him -will I also deny before my Father
which is in heaven.' And again, Ver. 88, 89, 'He
that taketh -not up his cross and followeth after me is
notworthy-of me. He that ¦wiU save his Ufe shall
Ibse it, and he that loseth- his life for my sake shall
save it.'' That chapter is well -vvorth the reading for
this purpose, 'wherein our' Saviour abundantly prepar-
eth' and' armeth his'' children' against persecution and
fear of any adversaries. ' "  , •¦
- Yea, but what reafeon, is there' but to fear -the adver
saries'? ¦¦ Ih the very next words imniediately follow
ing", the apostle giveth' three reasons to encourage the
PhUippians; and in them us. -As, 1, that- the adver^
saries persecute the truth, and- persecute- them, itis
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 hif
salvation ? 8. That persecution causeth perdition to
the adversaries, and salvation unto them ; it is ol
God, and why, shoujd any fear persecution by the
, adversaries, which God tumeth to the destruction oi
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 PhUippians
in nothing to fear the adversaries which oppose them
selves against them and against the trath, even be
cause this same thing, that they are adversaries to
them and to the truth, is an erident token of destrnc-,
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 vricked, 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
shaU slay the vricked.' 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 vrith 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 chUdren of
light ? It is a plain forerunner and prognostication
of that fearf(il and everlasting perdition wherewith
they shall be punished, 'when the Lord Jesus shall
shew himself from heaven vrith his mighty angels, in
fiaming fire, . rendering vengeance unto them.' And
the more they rage against God's children, the more
manifestly they declare that they run to thefr 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 thek
rage burst out into cruel murder, then they marched
furiously, and posted apace to their destruction.
How'beit,,.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, thek
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.

95

God extremely, and wasted it, as himself confesseth.
Gal. i. 13 ; but he did it ignorantly through unbeUef,
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
infalUble token of their perdition, yea, it is a clear
cause of iheir 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. xxriU. 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 svrift 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 vrith one mind, through the faith of the
gospel, is a plain token unto you of your salvation.
Whence I observe that persecution by the adversaries
is unto God's children a token of their salvation.
' We rejoice,' saith the apostle, 2 Thes. i. 4, 5, ' of
you in the churches of God, because of your patience
and faith,' &c. Again, Gal. ri. 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 hia salvation through Christ
Jesus, as whereby he was made like unto him.
Again, 2 Tim. ii. 12, ' If we suffer vrith him, we shall
also reign vrith him.' And again, ' Blessed are they
that suffer persecution for righteousness' sake, for
thefrs 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, Eom. 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, thefr
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, Eom.
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 thefr 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 giring
the bucklers, or taking courage for a spurt, and after
wards, for fear, falUng away, that betokens our salva
tion. But ' he that continueth unto the end, he shaU
be saved,' Mat. x. 22 ; he that fighteth lawfuUy, and
as he should, he shall be crowned, 2 Tim. ii. 5 ; and
he that for fear flatly faUeth away, purchaseth unto
himself a fearful judgment, Hab. ri. 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 if
we be tried by mockings and scourgings, yea, more
over, by bonds and imprisonment ? "What if we be
stoned, hewn asunder, slain vrith 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 vrills 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 corn-age, and hold fast the
profession of our hope unto the end.

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

"VTTEA, but how and whence is it that persecution
\_ betokeneth perdition to ihe adversaries, and
salvation unto us ? It is of God, as our apostle in the

next words saith ; and this is the third motive or
reason which the apostle useth, to persuade the PhiUp
pians not to fear the. adversaries, because it is of God

96

AIRAY ON THE PHILIPPIANS.

[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. 6, 7, where he saith, ' It is a righteous
thing with God to recompense tribulation to them that
trouble you ; and to you which are troubled rest with
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 uuto 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 fiaming fu-e, according
to that of the apostle, Eom. ri. 23, ' The wages of
sin,' that which is due injustice unto sin, ' is death,'
and damnation ; and judgment merciless, due injustice
unto him that sheweth no mercy, James ii, 18, and,
therefore, doubtless unto him that without all mercy
rageth and persecuteth. And in respect of his pro
mise, it is a righteous thing vrith 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 thefrs 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 natm-e,
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 crael persecutors in the primitive church, he
might thus plague us for our offences, and himself be
just in aU 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 loring chastisements,
whereby in mercy God exerciseth us, represseth sin in
us, and bolteth the bran of corruption out of us here in
the body 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 Uke, shall be unto us, not that

which, in thefr own nature, are the beginnings ol
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 thefr persecution and rage against us, to
thefr 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 thefr wickedness, and
destroy them in their own malice, but he shaU wipe
all tears from our eyes, and after we have drank ofthe
brook in the way, lift up our head above aU 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 whereui 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 foUoweth, ' For unto you it is given,' &c. These
words are both a proof of that whicli went immediately
before, and a fourth motive Ukevrise to persuade the
apostle's former intendment. Immediately before be
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 you of God.
And as thus these words serve for proof of that, so are
they a notable motive to persuade the PhiUppians not

Ver. 29, 30.]

LECTURE XXIII,

97

to fear the adversaries ; for thus out of the apostle's
words I frame the motive. Who will bo 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 beUeve 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 uuto you it is given,' to wit by
grace, for so the word signifieth, 'iya^ieiri, 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 PhiUppians 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 beUeve 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 beUering 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, ' shaU never thfrst.' And
again, ver. 37, ' Him that cometh unto me, I cast not
away,' which is aU one vrith that, ' He that beUeveth
in me shall not perish.' So that it is clear, that when
our Sariour 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
caUed ' the author and finisher of our faith,' Heb. xii. 2.
And wherefore was it, that when Christ preached,
and when hia 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 beUeve.
But how doth God give this gift unto us to believe
in him ? Even by his Holy Spirit, therefore caUed
' the Spfrit of faith,' 2 Cor. iv. 13, because God, by
the inspiration of his Holy Spfrit 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,
Eom. 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 thefr hearts by the
finger of his Holy Spirit, and £0 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 beUering they
said. Men and brethren, what shall we do ? ' They
heard the word, they were pricked in their hearts by
the Spfrit, they beUeved and were baptized. So that
faith in Christ, ye see, is the gift of God, given by his
Spfrit through the hearing of the word preached.
.^071 omnibus, non enim omnium est fides, sed tantum
electorum : unde dicitur fides electorum, et hic, vobis
donatum est. Not to all men, for all men have not
faith : whence it is called, the faith of the elect ; and
in this place, to you it is given.
Is, then, faith a gift of God by grace ? This may
teach us that it is not in ourselves, or in our own
power, to believe if we will, and when we wiU, neither
that for any merit or worth of ours this gift is given
unto us ; for if it be in ourselves to believe, how then
is it the gift of God ? And if it be given us for our
own merit, how then is it the gift of God by grace ?
If it be given us, we have it but of him that giveth it,
not of ourselves. If he give it of his own grace, it is
ours ; but of his grace that giveth it, not of our merit
to whom it is given. He must give it, or else we
cannot have it, and therefore it is not of ourselves :
and by grace it must be had, or else can never be had,
and, therefore, not by our ovm 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 vrill. And ' by the grace of God we are
that we 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 that he will so bless those means
unto us, that thereby this gift may be given unto us.
Let us, therefore, after the example of the father of
the child in whom was the dumb spirit, go unto our
God, and say unto him, ' Lord, I believe ; help my
unbelief,' Markix. 24, help the wants and weakness of
faith. And after the example of the apostles, ' Lord,
increase our faith.' He giveth where it wanteth, he in
creaseth where it is, and he confirmeth where it is weak.
Let us, therefore, by prayer go unto him, to have the
wants of our faith supplied, the weakness of our faith
strengthened, the less than grain-small littleness of
our faith increased._ He hath said, ' Ask. and ye shall
G

98

AIRAY ON THE PHILIPPIANS.

[Chap. I.

receive,' and he giveth liberally, and reproacheth no
man. Let us, therefore, ask in prayer faith of him
that giveth it, and assuredly he wiU give Uberally, even
that measure wherevrith 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 vriU) beget us in the
faith without these means. But by this means he
hath appointed to give this grace, and ordinarily he
giveth this grace by these means. And yet how 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 swaUows are happy, that have thefr
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 hia blessing upon these means.
As for the rest, that love darkness better than light.
and under this or that pretence whatsoever wiU 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 e'ar, where he saith unto
him, John xviii. 11, 'Put up thy sword: shaU 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. Acta 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 endm-e 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 aU that
say they suffer for Christ his sake do not suffer for
Christ his sake, for auch there are as suffer as eril
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 eril 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 thefr heresies, as many
heretics heretofore, and for treason against their
prince and country, as some in our days. Know,
therefore, that two things are requfred in him that
suffereth for Christ his sake : the one is, that hia
adversaries persecute and trouble him, not as an eril
doer, not for tumults in the church by schism or
heresy, hot 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 eril cause, are no sufferings
for Christ his sake. The other is, that vrith patience
he suffer whatsoever he suffereth only for Christ and
his truth's sake, without respect of shame, gain, glory,
or any other Uke thing in the world. And therefore
the sufferings of such as suffer, because they shame
to be counted revolters and apostates, or because they
desfre to be honoured as martyrs, or in any Uke re
spects, are no sufferings for Christ his sake. To suffer,
then, for Christ his sake, ia 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 vrill 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
afready 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 ?
Novr 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^'iChrist his sake ? Surely, if we had learned this
lesson weU, we had profited very well in the school of
Charist. But when we are taught this lesson, what do
miny of us, — I hope not many here, — but in many
pMoes, what do many say within themselves ? Surely I
W-i to remember what they say. But do they not sajf,'
Itiid no such gifts ; such gifts be far from me ; let him

Chap. II. Ver. 1, 2.]

LECTURE XXIT.

99

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 we
have well profited in the school of Christ, when we
have well leamed this lesson, ihat to suffer for Christ's
sake is a singular gift of God, especially when we have
so leamed 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 vrill, 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 aU. 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. W^hether
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 Christ his sake, but unto whom
it is first given to believe ; and it is for him that is
bom after the flesh, to persecute him that is born
after the Spirit, as it is written. Gal. iv. 29, ' As then
he that was bom 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 thefr 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 chUdren 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 conceriiing the fiery trial which is among you
to prove you, as though some strange thing were come
LAVS OMNIS

unto you,' &c. If, therefore, if it be the vrill of God
that we suffer for Christ his sake, let us cheerfuUy
take up our cross and foUow 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 foUoweth ; —
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 hia
own example, that as they had seen him at Philippi,
in nothing to fear the adversaries, and now heard 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,
but in his sufferings he was patient and constant, and
neither for bonds, nor imprisonment, nor fear of death,
shrank from the profession of his hope. This was his
fight, and thus he overcame.
Hence then (1.) I observe, that it is no light matter
to endure the cross for Christ his sake, but it is a
fight with the adversary, even a round trying of the
mastery, who shall overcome. Now in this fight the
field is won and the mastery got, if 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 Sariour 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 Egjipt, on Abraham in his bar
renness.
SOLI DEO.

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

T"EE apostle havmg in the former chapter exhorted
the PhUippians generally unto such a conversa

tion as becometh ihe gospel of Christ, and having
particularly instanced in some of those points wherein

100

AIRAY ON THE PHILIPPIANS.

[Chap. IL

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 PhiUppians,
and in them us, unto these most necessary virtues and
graces of a Christian life and conversation. In the
words I note, 1, the manner ; 2, the matter of the
apostle's exhortation. The manner how the apostle
exhorteth the Philippians is by way of request, as we
say, for all the loves under heaven, in^the ffrst verse,
in these words, 'If there be therefore,' &c., wherein
the apostle coucheth four very pathetical arguments
to persuade the things whereunto he exhorteth them
are inferred, as we see, upon the words before. As if
he should have said. 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 Eome 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
fi-om you, ' fulfil my joy,' &c.
The second argument is, ' If there be any comfort
of love,' that is, if you so love me that ye desire any
comfort in these my bands for the defence of the
gospel, then ' fulfil my joy,' &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 desfre my comfort in my bands and im
prisonment. And if ye do so love me, then ' fulfil
myjo.y,' &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 spfrit 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 my joy,'&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
desfre was to persuade.
Now the matter of the apostle's exhortation is.
partly touching graces which he vrisheth them to
follow after, and partly touching faults whieh he
wisheth them to be free from. The graces which he
wisheth them to foUow after in this second verse are
set down first in general, and then in special. In
general, he exhorteth them that they ' be Uke nunded,'
or as it is translated elsewhere, that they ' be Uke
affectloned,' Eom. xii. 16, having thefr 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 joy in the fellow
ship which ye have in the gospel from the first day
unto now, I joy in your constant abiding in the truth
in such assaults by the adversaries of the truth, I joy
in your liberality sent unto me, whereby ye 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 hear of any con
tentions, emulations, and distractions among you, my
joy is not fuU. ' K 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 Uke-minded, like
affectloned one towards another. So that ye see the
exhortation is not simply proposed, but with this
motive prefixed thereunto, my joy is not full except ye
be like-minded ; fulfil my joy, that ye be Uke-minded,
This is the general vfrtue 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 thmgs
in the Lord. 2. That they be of one accord, thatis,
that they agree in thefr wUls and desires in the Lord.
8. 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 becometh the
gospel of Christ ; in general, to be Uke affectloned in
the Lord ; in special, to love the same things in the
Lord, to agree in thefr wills and desfres in the Lord, '
to agi-ee 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 foUovring, yet so that the counter-poison
of humUity 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 instructioB.
If there be therefore any consolation in Christ Jesus-
In this manner of ihe apostle's exhortation, 1, ^
general, I note the apostle's vehement obtestation of
the Philippians for the embracing of concord, love,

Ver. 1, 2.]

LECTURE XXIV,

101

and humility, 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 beseecheth ihem, but
that he doth indeed thoroughly, even for all the loves'
sakes under heaven, if there he 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 are 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 fiocks, as the apostle
calleth himself, 1 Cor. iv. 15, and as John also im
plieth when he saith, 1 John ii. 1, ' my babes, little
children,' &c., and therefore they are to deal vrith
them as parents vrith thefr children. Now the father,
if haply his chUdren be at odds among themselves,
what doth he ? He calleth them unto him, he re
membereth them what care he hath had over them,
what cost he hath been at with them, what his love
hath been towards them, what his desfre hath been
of their good, what honour, duty, reverence, and
obedience they owe unto him, and at length entreateth
them thai if they have any care of these things, if they
desfre his comfort, if they vrill not bring his Ufe down
nnto the dust ¦vrith grief, they will be reconciled, and
live together as brethren in unity. Even so pastors,
which are spfritual fathers, when their people, their
children, fall to inconveniences which any way breed
offence, they are to remember them vrith 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 thefr souls, and at length earnestly to beseech
them, that if they ha^ve any care of these things, if they
desire his continuance vrith comfort amongst them,
if they wish that he may give up his accounts for
them in that day vrith joy and not vrith grief, then
they vriU reform such and such disorders, live in such
and such sort as becometh the gospel of Christ Jesus.
Our apostle, deaUng thus with the Philippians in this
place, hath therein left a pattern for all pastors, that
they should so deal with thefr people as they have
iim for example.
Here, it may be, you vrill say, that you could like
this weU, that in things convenient for you pastors
would thus mildly deal vrith you, as parents vrith
their children. But, forsooth, they wiU rather com-
jnand as masters over servants, and oftentimes threaten
the law ; they wUl when things are amiss, and this
ye cannot brook. WUl ye 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 PhiUppians 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 inffrmities 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
you, that ye should not obey the truth ? ' so we vrill
leam 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 spfrit 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. If we come then
unto you with a rod, or if we command you, we do
that we may do, but ye drive us unto it by your 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
labom- to repress such enormities as arise amongst
thefr 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 you, we remit of that we may do, even be
cause in all loving-kindness and meekness of the spirit
we would reconcile you unto God, and join you unto
the things that belong unto your peace. For there
fore we beseech you, that by mildness we may prevaU
in that wherein of right we may command.
But this withal ye must note, that our beseeching
of you is to be unto you as if we commanded you.
For when the apostle saith, 2 Thes. ii. 1, 2, ' We be
seech you, 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,' &c., 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. H

Let this, then, beloved, teach you how ye ought,
for your parts, to carry yourselves towards your
pastors and teachers. Are vve in all mildness and
meekness of spirit to deal with you, as parents with
their children ? Then are you in all obedience, as
chUdren, 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 wiU be ready to carry your
selves towards him as children, and that his beseech
ing of you shaU 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 faU.
And I beseech you, beloved, by the mercies of God,
to continue in the grace wherein ye stand, rooted and
buUt 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 thefr people in holy duties,
and to repress disorders amongst them, and that is,
by beseeching them in all meekness of spfrit, 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 yc have received any consolation by my minis
try and apostleship, then fulfil my joy, that ye be
Uke-minded, &c. The ground of which argument is,
that if the Philippians had received comfort in Christ
by him, then ought they Ukewise at his request thus
to comfort him as to be Uke-minded, &c. Whence I
observe, that unto whom consolation in Christ is minis
tered, of him he that ministered it may requfre 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 tum 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 unthankfulnfiss where hatred

is retumed.for good will, and where the comfort which
was ministered was requited with cause of heaviness.
And yet what more common than such unthankful
ness ? The minister's labours for the consolation of
his people in Christ Jesus, are in too, too many places
requited with too, too great cause of heariness. 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 wUl bridle
your inordinate desires, which run too much after
covetousness, that you wiU 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 vrith you,
beloved, but by whose'labours ye have received com
fort in Christ Jesus, let them receive this comfort
again fi-om you, that thefr holy desfres may prevail
with you.
His second argument is, ' If there be any comfort
of love,' that is, if ye so love me, that ye desfre 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 lovedj him as he loved
them, and in their love of him desfred 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 ye love me,' saith Christ,
John xiv. 15, ' keep ^my commandments ; ' which
place sheweth, that so we make proof of our love of
God, if we conform om-selves in obedience to his
commandments. But more 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 smners shall entice us, and say, ' Come with us, we
will lay wait for blood, and Ue privily for the innocent,
without a cause, we wiU swaUow 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 wiUs, 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 ofi
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,
refi-ain thy feet from every evU path, and walk in the

Ver. ], 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 fi-om that which is evil,
and do that ia good ; what cares the people for the
comfort of their pastor in thia case, or the chUd 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
thefr holy desfre ? Nay, we love them not so ; but
whatsoever become of thefr comfort, we ¦wUl follow
our own ways. If it be so vrith us, this is verily a
fault amongst us, and let us hereafter love the godly,
whatsoever be thefr place, that we make reckoning of
their comfort, and, in token thereof, let us hearken to
such holy advice as they give us.
His thfrd argument is, ' If there be any feUowship
of the spfrit ;' that is, if ye be knit together in the
bond of one spfrit; 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, ihat men knit together in the bond of one
spfrit, 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 spfrit 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 beUeved 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 beUeved,' saith
Luke, Acts U. 46, 'were in one place, and had all
things common. And they sold their possessions and
goods, and parted them to aU men, as every one had
need. And they continued daily vrith one accord in the
temple,' &c. All which things are set down as tokens
and proofs that they were all baptized into one spfrit.
And again, ' The whole multitude of them that be
lieved were of one heart and of one soul ;' that is, of
one mind, wiU, 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 we have such
feUowship. What proof, then, we give that we are knit together
in one spfrit, 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 ihe Spirit. But the
words foUovring vrill 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,' &c. The
ground of which argument is, that in mercy and com
passion towards him, the Lord his prisoner for thefr
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 caUed.'
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,' impl3Tng
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 aU places they were so
powerful and effectual as to stfr up the very bowels of
compassion towards them. But are not many in
many places rather ready to add affliction unto thefr
bonds ? Would it not now be enough to reject ihe
t 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 weU wish in our days
that, enjoying our liberty, we may beseech you in
Christ his stead ; for I fear that if out of our prisons
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 vrith
you, or move any bowels of compassion in you. Well,
howsoever it would, it should, and I hope it vrill 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 Uke-minded :
' Fulfil my joy, that ye be Uke-minded.' Whence I
observe, first, that tho 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 weU, if they stand fast in

104

AIRAY ON THE PHILIPPIANS.

[Chap. II.

the faith, he is to be glad, and rejoice even in his
bonds. When our apostle wrote to Philemon, he was
in prison, as even now we heard ; 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,
iheir 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 PhiUppians 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 exceUent 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 crovm 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 PhUippians
in general is, that they be like-minded ; that is, like
affectloned, having thefr affections, likings, and desires
set on the same things : an erident argument that
they were not like minded, as also the rest which
foUoweth is, that some things were amiss amongst
them. And in that he dealeth so earnestly vrith 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 ; tliat nothing le done
through contention, dc. — Philip. II. 2.

I ITE have heard the manner of the apostle's exhor-
YY 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 glorj', through self-seeking of
thefr own things, so that though maiiy things were to
be much cornmended in them, yet were some things
likevrise 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 likevrise are stiU to be re
formed in them. Look into all those churches unto
which our apostle wrote his epistles : ye shaU not find
any of them so commended for embracing the fruth,
and for standing fast in the trath, as this church of
Philippi. He giveth, indeed, testimony unto the
Galatians, that they were sometimes such as (if it had
been possible) would have plucked out their own eyes,
and have given them unto him, so loved they him and
ihe truth which he taught. But quickly were they
removed to another gospel, as the apostle vritnesseth,
Gal. i. 6, whereas the PhiUppians 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 ye shaU see that some were
fallen, others decayed, some were proud, others negli-,
gent. Of aU the rest of those churches, the church
of Smyrna and the church of Philadelphia are there
most commended. Yet in both those churches, by
tbe right understanding of those epistles that were
written to them, it will appear that there were some
amongst ihem 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 stiU ye shall see that, aa in those
seven churches of Asia, so in these, there were and are,
as many things to be commended, so Ukewise 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 vrith 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 om-
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 beUeve in part, we love in part, we obey in
part, and our greatest perfection is but great imper
fection, ' whUes we Uve here at home in the body,' as
that of the apostle sheweth, 1 .Cor. xiii. 9. And so
long as we are clothed with corraption, ' 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 Uke
graces of the Spfrit, shall be aboUshed, our imperfec
tions shaU 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 shaU put on incorraption, and
mortality shaU put on immortaUty,' as the former
place to the Corinthians sheweth, ver. 10 ; and the
church shaU be presented unto Christ Jesus, her be
loved, ' not having spot, or wrinkle, or any such
thing,' but pure, and holy, and vrithout blame ; but
then, when she sliaU be made glorious, when her ' vUe
body shall be changed, and be fashioned Uke unto his
glorious body,' 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
hoUes, to long to be loosed, and to be vrith Christ.
Here the father of the faithful, holy Abraham ; here
the man after God's ovm heart, holy Darid; here that
upright and just man, holy Job ; here that chosen
vessel to bear Christ his name before the Gentiles,
our holy apostle, shall have their faults and their faUs.
Here Abraham and Lot will be sometimes at variance ;
here Paul and Bamabas vriU sometimes not be of one
accord ; here Paul and Peter vriU sometimes not be of
one judgment ; here we shaU have our falls, we shall
have our imperfections, whatsoever we be. Only in
the city which is above shaU aU tears be wiped
from om- eyes, aU wants supplied, all imperfections
perfected, aU sin cease, and aU enemies be utterly
destroyed ; only there our knowledge, our judgment,

our love, our peace, our joy shall be perfect. How
should we not long, then, to remove out of the body,
and to dweU 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 vrith this
life, and in love with that life in which there shaU be
no more death ; daily more and more to wean our
selves from the vanities of Jerusalem which is on
earth, where many things vrill be done through con
tention and vain glory, and to have our conversation
in heaven, where we shaU all be Uke-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
tloned,' as the same phrase is translated elsewhere,
Eom. xii. 16, haring thefr affections, Ukings, and
desires set on the same things ; for in this, as in the
general, are comprised, as I take it, those particulars
which follow in this verse. So that when he exhorteth
them to ' be like-minded,' it is in general thai 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 caUed 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 desfres 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
Jesu^ 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. IL

like-wise, of his latter to the Corinthians, chap. xin. 11,
he commendeth this duty unto them, saying, ' FinaUy,
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, Ukewise, 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
Eomans, he maketh a most earnest prayer unto God
for them, that they might be like-minded one towards
another, saying, Eom. xv. 5, ' Now the God of patience
and consolation give you that ye be Uke-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 Uke-minded, and
therefore he prayeth unto God to give them this grace,
that they be like-minded one towards another ;
secondly, he noteth how he would have both them and
us to be like-minded one towards another, 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 othervrise, 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 vrith
him, and deliver unto us Barabbas' ? And are not
they all of one mind that cast their heads together
vrith 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 ' Uke 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 our Lord Jesus Christ:' not only vrith 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 aU Christians that we
be like-minded in the Lord, that the apostle still com
mendeth it unto us, beseeching us to be like-minded,
chargnig and adjuring us to be Uke-minded, and pray
ing unto God that we be like-minded.
But why is it so necessary a duty that we be*Uke-
minded in the Lord ? Many reasons might be aUeged,
but I wiU 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 vrithout 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 Uke-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 thai there should
be dissensions and contentions, when one Ukes 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, ihe master of one mind and
the servants of another, and every of them wUl needs
follow thefr own mind, and fancy thefr 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 chUdren, prayed, John
xrii. 21, that we ' might be aU one, even as he and
the Father were one;' that we nUght all be one in th&
Father and in him, even that we might be like-minded
in the Lord. And in the nest chapter, PhiUp. ui. 16,
our apostle prescribeth it as a remedy against dissen
sions in the church, to proceed by one rale, and to
mind one thing. If, then, we wUl 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
Uke-minded one towards another according to Christ
Jesus, we are to love and Uke, 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, om- adversaries wUl 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
ZwingUans, 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 Uke, there is such difference amongst you ? Doth
not these things plainly argue that ye are not like-
minded amongst yourselves ? For answer whereunto,
1, of them that ask us these questions I demand of
them the Uke ; are they all Uke-minded ? What mean
then the terms of Thomists, Scotists, Ockamists,
Canonists, and Divines amongst them ?{ How is it
that amongst them some are "White, some Black, somft
* Bez. epist. t T7rfe Par. in Iren. cap. 26.

Ver. 2.]

LECTURE XXV.

107

Grey Friars, some Franciscans, some Dominicans,
some Jesuits, some barely priests ? How is it that,
not touching ceremonies, or discipline alone, but
touching main and great points of doctrine, there is
such difference amongst them ? Touching the Scrip-
tm-es, doth not Arius Montanus say, that the books of
the Old Testament not found in the Hebrew Canon
are Apocryphal; and doth not BeUarmine deny it?
Doth not Canus say, that the Hebrew text is wholly
corrupt by the malice of the Jews ; and doth not Bel
larmine deny it ? Doth not Bellarmine himself, for
expounding of the Scriptures, sometimes refer us to
the fathers of the church, sometimes to general coun
cils, sometimes to the pope and cardinals, sometimes
to the pope himself ? It would be too long to run
through the rest of many points of doctrine wherein
they dissent among themselves. They need no other
to note this unto the whole world than BeUarmine
himself, who, in the beginning of the discussing of
every controversy betvrixt 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 teU 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 ZwingUans, 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
Ughts 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 desfre. 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
Uke-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
MfiUed.

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-
atance of truth, we think it a small matter to dissent
amongst ourselves about smaUer matters. Aud, indeed,
it is the less matter. But yet it is a thing which we
ought to labour, even to be like-minded in the Lord
in all things, which our apostle sufficiently 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 ua to be like-minded,
according to Christ Jesns. In matters of faith and
in matters of ceremony, in matters of doctrine and in
matters of discipline, in matters of Ufe and in matters
of learning, in matters of religion and in matters of
ciril conversation, he would have us to be Uke-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
Uke-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 wiUs and desfres 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 wUl give
leave. Theses* 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 if we will
be like-minded, and walk as becometh the gospel of
Christ, then must we love the same things in the Lord,
not one one thing and another another thing, but the
same things as simply the same things. For 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 deUghts 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 weU

108

AIRAY ON THE PHILIPPIANS.

[Chap. II.

pleased. Thus it is commanded us everj'where in the
book of God, that we aU love the same God, the same
truth, the same means of our salvation in Christ, and
generally, the same things, whatsoever they be, that
belong unto our peace. And the reason of it is plain.
For where one loves one thing, and another another
thing, as, for example, one Christ and another 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 Ught 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 thefr
promotions, the fewest sort the things that they should
love ; and what but a judgment likely to ensue !
Nay, beloved, here is the misery, and Uke to be the
ruin, of our land : in our land, we love not the same
things in the Lord, but we love, too many of us, that
man of sin, and the poisoned cups of the fornications
of that whore, and too few of us the simplicity of the
truth of Christ Jesus. To speak plainly, we love too
many of us the pope and his merchandise, and too few
of us Christ and his truth. We speak not ihe 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 vrill not for the love of the Lord, and
because the Holy Ghost hath commanded us, yet for
the love of our ovm lives, and that we be not made a
prey unto our enemies, let us love the same tmth of
Christ Jesus, and generally the same things in the
Lord. Let us no longer halt between God and Baal,
Christ and antichrist, reUgion and superstition, but
with religious hearts let us love the same truth, the
same God, the same things in the Lord, that some
may be like-minded according to Christ Jesus.
The secofid thing which, in these particulars, I note
is, that the apostle would have the PhiUppians to be
of one accord, i. e. to agree in their wiUs and desires
touching everything that is good, belong it unto reU
gion or unto civil life and conversation. Whence I
observe another necessary duty for us, that we be Uke-
minded, and walk as becometh the gospel of Christ ;
and that is, that we agree in our vriUs and desfres in the
Lord, that unity and concord amongst us be preserved
and mafritained. 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 evU, 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. cxxxiii. 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 Ukeneth it unto the
ointment prescribed for Aaron, which was so sweet
that when Aaron was anointed therevrith, the smell
of it was-most pleasant unto aU 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 ihat which is commended in the faithful in
the Acts, chap. iv. 32, that ' they were of one heart
and of one soul,' agreeing in thefr minds, vrills, 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 ono
accord in the Lord ! If we differ in matters of reU
gion, either we will not vouchsafe one to talk with
another in them, or, if we do, we vriU be sure to set
that down vrith ourselves, that howsoever we be con-
rinced, yet we vrill never yield to agree with them
that would persuade us. We have too, too lament- .
able experience of it. For -when we talk vrith them
that are popishly affected, though they be convinced,
yet vrill they not yield to agree with us. Like^wise, if
we differ in matters of ciril Ufe, how hardly are we
brought one to yield unto another, and aU to agree
on that which is most eridently good ! Nay, if we
have once taken a stitch against it, we wiU never
agree to it, whatsoever come of it. But, beloved,
this becometh not the gospel of Christ. If we will
walk worthy of Christ, let us be Uke-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 8
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, 4]

LECTURE XXVI.

109

LECTUEE XXVL
That nothing be done through contention or vain-glory ; but that in meekness of mind every man esteem other better
than himself. Look not every man on his own things, but every man also on the things of other men. —
Philip. II. 8, 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 le done, &c. 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 vfrtue unto them,
which he persuadeth as the very foster-mother of that
love, concord, and unanimity, which before he had
persuaded, namely, humiUty, ' 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
ovm 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, riz.,
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 unper
fect, and do thus depend upon the former : ' Fulfil my
joy, that ye be like-minded, having the same love,
being of one accord, and of one judgment.' "Why ?
' That nothing be done through contention and vain
glory.' As if he should have said. If there 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 trath, to be like
minded unto them. And when he would have nothing
done 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 ffrst thing which here I note, is, that the
apostle would have nothing done among the PhiUp
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 caUed to the knowledge of
God by the gospel of Christ, aU 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, vrith
the affections and the lusts,' so that they do not serve
sin in the lusts thereof; but contentions are an affec
tion and lust of the flesh, reckoned up vrith adultery,
fornication, idolatry, witchcraft, heresies, murders,
drunkenness, gluttony, and such like. What, then,
must needs foUow, 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

AIRAY ON THE PHILIPPIANS.

[Chap. II

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 aa coal and wood to make a
fii-e. Look into the church, the schisms and heresies,
fae broUs and stirs wherewith the church at all times
is troubled, whence are they ? Are they not com
monly fr-om 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 vrits ? Arius, Nestorius, Mace
donius, and many other the like, by whose heresies
the church hath heretofore been troubled, were they
not such men ? And what are they that endanger the
peace of the church in our day ? Are they not such
men ? Again, look into the commonwealth, the divi
sions and discords, the tumults and brabbles, where
with all societies and bodies 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 dona
through contention amongst them.
What, then, may nothing be done through conten
tion ? If four hundred false prophets counsel Ahab
to go to war, may not Micaiah set himself against
them all, and tell Ahab, that if he go he shall fall
there ? 2 Chron. 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
iheir pains, insomuch that Jeremiah shall cry out and
say, ' Woe is me, my mother, that thou hast bom me
a contentious man, and a man that striveth with the
whole earth,' Jer. xv, 10, for so he was accounted.
And so our whole church, for dissenting from the
Eomish Church, we are counted schismatical, heretical,
contentious men. But ye must know that there is a
great difference betwixt doxifjtasla and l^ikia, betwixt
a due examination and a perverse opposition, betwixt
dissenting from others and a delight to dissent from
others, betvrixt dissenting from others to maintain a
trath, and a dissenting from others only to contradict,
whether the thing be true or false. "We may not (aa
our apostle here saith) do any thing through conten
tion, but we may and most duly examine things that
are called into question. We may not take a delight
in dissenting from others, but we may dissent from

others ; we may not dissent from others only to con
tradict, whether the thing be true or false, but we
may and must dissent from others to stand for the
truth. Let it be proved, then, thfit 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 deUght to set himself
against all men, and then let it be said that they were
contentious men indeed. And let it be proved, that
w^e generally, in dissenting from the Eomish 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 trath, as often it faUeth 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 vrish 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 ready than other
to post the name off from himself, and none so ready
to abjure that he takes any delight in dissenting from
other men as he that is most contentious of all. None
wUl be contentious, and yet both church and common
weal groan under the burden of contentious men. In
our church what cockatrice eggs be now a-hatching ?
what outworn errors of Pelagianism be now a-broach-
ing ? Liberty of wiU, 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 there-with. And by whom but contentions
men, which cannot abide to agree with the church
in the received truth, but in a conceit of themselves,
and pride of their own vrits, must run out from the
rest, and have a conceit beyond the rest? In the
commonweal, likevrise, what siding and factioning,
what garboils and divisions in every company and
society, in every incorporation and body ? And hy
whom but by contentious men, which, because they
wiU be above aU others, wUl not agree vrith any
others ? The truth is, that whereas nothing should

Ver. 3, 4.]

LECTURE XXVI.

Ill

be done through contention, nothing almost is done
but through contention. And yet every man vriU wash
his hands of contention, but it is as Pilate washed his
hands of the innocent blood, whenas his fingers
dropped vrith the blood of that just One ; and as well
might Arius, 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, likevrise, 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, fr-om 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 hearts,
single themselves in anything from the rest, so to get
glory amongst men above the rest, neglecting the
glory that cometh of God alone. Hereunto also
maketh 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 desfrous of vain
glory;' and then the rather to dissuade us from all
desfre of vain-glory, he setteth down two such fruits
thereof aa shews it to be a bitter grape : the one,
' provoking of one another,' for that men desfrous 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 desfrous of vain-glory
are wont fo envy and spite others that seem any way
to stand in thefr Ught, 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, ii
is not possible that they should, as becometh Chris
tians, be of one accord vrith 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
either 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 done
through vain-glory.'
Where briefly note this vrithal, 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 affect, so
to do that which we do, as that we may have praise
vrith God. But we are to do nothing through vain
glory, that by singling ourselves from others we may
get praise amongst men.
And yet 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 frait, through a vain desire of glory to be like
unto God, than we, thefr 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 th,an 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 ways 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
dihgently 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

AIRAY ON 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
unanimity, and that is humility and meekness of
mind, to ' esteem every man better than ourselves.'
If we om-selves 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 wilUngly 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 caUed, 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 aU, the humble man doth not wilUngly oppose
himself unto any ; the contentious man will not yield,
the humble man wilUngly yieldeth ; the contentious
man standeth stiffly in what he maintaineth, be it
true or false, the humble man easily relenteth from
the false, and gladly submitteth himself unto the truth ;
the contentious man is in his element when he is 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 vrith a conceit of his
own exceUentness, and disdaineth others, the humble
man is lowly in his own eyes, and reverenceth others ;
the vain-glorious man must be singular for something
above others, the bumble 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 Uketh, 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 Uke-minded ; haring the same love, bemg of one
accord, and of one judgment, it could not be that any
thing should be done through contention or vain-glory
amongst us.
An excellent rirtue 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 vrith 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 pubUcan ¦ to
think our own penny the best sUver, 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 wiU think weU of us ; we
must now thrust out ourselves before others, or else
we shaU be left behind all others ; we must now either
exalt ourselves in some conceit of ourselves, or else
w« shall be so humbled thatwe shall be nought set by.
And it ia 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 ne
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 brethren, yet withal we must know that this
grace is not given us to lift up ourselves above them;
but for ourselves in comparing ourselves vrith others,
we are to look upon our o^wn wants and imperfections,
and thereby to be humbled in ourselves ; and for
others, we are to cover thefr wants vrith 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 thmgs of our om
right, so that though David knew himself to be better
than Saul, yet in modesty and in meekness of mind
he may esteem Saul better than himself Whatsoever
be objected against this rare grace of huUiiUty, 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 XXVIL

113

selves. In ihe 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 reslsteth 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. Hero is a dehortation from self-
seeking of our own things, whioh 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 whioh is both a preservative
against this eril, and a preserver of that love, concord,
aud unanimity which before he persuaded, and also
of humility. Whence briefly I observe two means
whereby to come to humiUty, and to preserve love,
concord, and unanimity. The one is, not to look on
our o-wn 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 vrill follow of this self-love 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 xriii. 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
God by them and for them, not to glory in them ; and
on our own commodities, in a Christian sort to seek
them and to use them ; but we may not only look on
our own things, but also on the things of other men,
not to be busy in their matters, but on their graces,
to reverence them, and on their commodities, to
regard them. Thus shaU we be humbled in our
own eyes, and thus love and concord shall be easily
preserved.

LECTUEE XXVIL
L.et the same mind le even in you that was in Christ Jesus: who leing in the form, ko. — -Philip. II. 5-8.

TTTF. apostle being now prisoner at Eome for Jesus
Christ, in writing this epistle to the PhiUppians,
and divers others which he wrote there in his bonds
for the gospel's sake, giveth most manifest and eri
dent proof of the great care whioh he had over all
those churches which he had planted in all places.
In aU 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 suffereth 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, haring 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 humUity, meekness of mind, and brotherly
love, that they should do nothing through contention, or
vain-glory, or self-conceit, but that every man should
esteem other better than himself, and should look on
the things of other men, and not on his own things.
In these words which I have now read unto you, the
apostle goeth forward to excite and stfr up the PhiUp
pians, and in them us, unto this same true humUity,
meekness of mind, and brotherly love. Wherein tbat
he might the rather prevail vrith them, he presseth the
example of Christ, saying, ' Let the same mind be in
you,' &c. In the opening and declaring of which

example of Christ Jesus, he first setteth down his
humiUty, and then the issue thereof, which was his
exaltation into glory. His humility is here described
to be twofold. Ffrst, 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 requfred
of him unto the death, even the most shameful death
of the cross. After this double description of Christ
his humiUty, followeth and is set down the issue
thereof, which was, that he was not left in ihis 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,' &c. 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,
H

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 ihe 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 sinful men to
put on us this humility and meekness of mind, no
man through arrogancy treading down his weak
brethren, but every man esteeming other better than
himself. This I take to be the 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 day 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
Uke unto man in desires, in infirmities, in sorrows,
and in aU 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
humiUty 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
humUity and meekness of mind : ' Let the same
mind,' &c. 2. Is set down the humUity of Chiist, as
a pattern for them to look upon, and to persuade them
to humiUty : ' Who being in the form of God,' &c.
3. Is set down Christ his exaltation into glory after
his humUiation here on earth, as a motive also to
persuade them unto love and humUity : ' Wherefore
God hath also,' &c. I can only point at those mani
fold notes, and most profitable instructions which
hence might be gathered.
Ffrst, therefore, in the exhortation, we are to note
what it is whereunto the apostle exhorteth the PhUip
pians, and in them us. The thing whereunto he
exhorteth both them and us, and aU that wUl 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, Eom. xii. 10, ' Be affectloned 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 vriH-
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 j'ourselves every man one unto another, and deck
yourselves inwardly in lowliness of mind ; ' in which
place you see how the apostle speaketh of humUity as
of a special ornament wherevrithal 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 humiUty 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.
U. 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 m
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 faU down before him, and to worsMp
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 thefr prayers and supplica
tions, through thefr intercession, may be accepted with
God. But against such as by such humbleness seek
to abuse us, the apostle plainly warneth us in this
place ; for that this humbleness is a voluntary sub
mission, not taught by God, but chosen according to
men's own phantasy. The inward humiUty and low
liness of mind is that whereof Peter here speaketh, and
whereunto om- 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 vrithin ; and
therefore it is said, Ps. xlv. 13, ' The King's, daughter

Ver. 5-8.]

LECTURE XXVIL

115

ia 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 vrithin, and thy outward humiUty
is then good, when it proceedeth from within, even from
the lowUness of the mind.
And now that you see what it is, even what humi
lity it is that ihe apostle exhorteth unto, ' I beseech
you ' (vrith the apostle) ' that the same mind be in
you that was even in Christ Jesus, that in meekness
of mind every man esteem other better than himself.'
It is an exhortation, which, if we shall a little look
into some of those properties which always follow this
humbleness of mind whereunto the apostle exhorteth,
I fear me we shall find that we have either never
heard of, or never hearkened unto. The property of
it is, ' in giring honour to prefer others,' as ye have
afready heard out of the apostle, Eom. xii. 10 ; and
as is further proved by that parable of our Sariour
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 humiUty, 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 wUl not cUmb
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 derise 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 others better than himself, as the apostle
sheweth, ver. 3. He standeth noi upon the conceit
of his knowledge, of his honour, of his wealth, of his
friends. If he have these things, he acknowledgeth
them to be the blessings of the Lord, but no cause
why he should swell vrith 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
mot the great man, whether it be that he be great in
office, or in bfrth 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 wilUngly acknowledge whatsoever good
thing we have to be only from God, without any merit
in ourselves, so vrithout self-respects to regard the
.good of others, and of God's church. For the traly

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 ia 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 ia
left undone ? Arid 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 we have hearkened to this exhorta
tion ofthe apostle. Well, I. beseech you, that what
soever is amiss in this behalf may be amended. ' Deck
yourselves inwardly with lowliness of mind : in giring
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 whioh
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.'
WUl 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 I The Uke 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 ¦svasheth his disciples' feet to teach
them humUity, 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 nn}^
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 PHILIPPIANS.

[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 Uke-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 were 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 Eomans, chap. ix. 5,
' Of whom are the fathers, and of whom conceming
the flesh Christ came, who is God over all, blessed
for ever;' and to the Colossians, chap. ii. 9, 'In Christ
dweUeth all the fulness of the Godhead bodily ;' and
in the 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 thia be noted touching the divine nature of Christ.
Now touching Christ his manhood : Ffrst, 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 aU 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 simUitude 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; yet 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 vrith 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
thefr- first estate, they were thrown do^wn lower than
the earth, even to be reserved in everlasting chains
under darkness, unto the judgment of the great day.
But Christ when 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 uo 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 hi«
meaning ia, that his very person and behaviour shewed

Veb. 5-8.]

LECTURE XXVII.

117

him to be a man, and a man (as the prophet speaketh)
fuU of sorrows. Thus have I briefly pointed at some
of those notes and observations which may easily
be gathered touching the Godhead and manhood of
Christ, out of this description of Christ, his humiUty
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
Uvely 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 vrise, 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 aU 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 dra^wn to come unto him that hath thus
vouchsafed to come unto us ? Let the bell ring in the
forenoon and in the afternoon to caU us to come unto
him, that we may hear his will out of his word, yet
either we ¦wUl 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 vriU 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 vrill tum them out of
house and home, out of lands and goods, yea, we vrill
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 heU, 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 vrith 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 wiU rob by the
highway side or steal ; rather than we vriU 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 deril 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 reliering 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 humiUty.
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 especiaUy 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 vrith 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 shaU 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 aU humbleness and
lowUness 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 flesh of our flesh, inriteth 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 Spfrit, 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 Uke-minded
one towards another in Christ Jesus ; that, every man
esteeming other better than himself, we may aU to
gether, in all things, grow up into him which is our
head, that is, Christ.

118

AIRAY ON THE PHILIPPIANS.

[Chap. II.

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

fJTF humbled himself ka. In which words the
J--*- apostle fii'st proposeth this second humiliation
of Christ in general, saying, ' He humbled himself.'
Secondly, the apostle describeth it more particularly
by the obedience of Christ unto the death, saying,
' and became obedient unto the death.' "Where the
apostle noteth a twofold obedience of Christ, the one
before his death in his whole life, the other in and at
his death ; the former consisting in Christ his fulfilling
of the law, the latter in his whole sufferings of death,
and all the pains and sorrows thereof ; for in that it
is said that Christ became obedient unto the death,
the apostle his meaning is, that Christ was obedient
in all things that the law required of him, both doing
the will of his Father in the whole course of his Ufe,
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
dovm 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 afready humbled
himself, tha.t 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 humiUation I note, first, the person that was
humbled ; secondly, the manner of his humiUation ;
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
suffer death, because for sin man had deserved deaSi ;
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 Hke
wlse 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 vritnessed 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 burneth with fire and brimstone for ever. And
yet what account or reckoning at all is made of sin ?
Surely so little, that it may be very well said unto us,
which Hosea the prophet sometime said unto the
children of Israel, Hos. iv. 1, ' Hear the word of tbe
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 I 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 himseK
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 yoiK
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 mafl,
hath paid the price for our sins. Let us not, there
fore, henceforth serve sin in the lusts thereof, bat 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 humUiation;
which I note, 1, was voluntary; 2, that both his

Ver. 8.]

LECTURE XXVIII.

119

manhood and 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 unfo 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 wiUingly
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 bave 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 ' God reslsteth
the proud, and giveth grace unto the humble.' And
let this be noted touching Christ his humiliation. It
followeth.

And he became obedient; or, he was 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 answereth, 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 Ufe he was obedient unto his Father's wiU,
to fulfil the law for us, so was he obedient in his death
to redeem us from death, hell, and the deril. 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 Sariour 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 world to fulfil the law. And therefore he
was circumcised the eighth day, he was presented to
the Lord after the days of Mary'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, &o., as it was so written of
him, Isa.^xxsv. 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. Ixi. 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, aU
that he fulfilled. And therefore, when John would
have put him back from his baptism, he said unto
him. Mat. iii. 15, 'Let be 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. Now will ye know the reason why
Christ thus fulfiUed 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, Eom. riii. 4, ' That the
righteousness of the law might be fulfilled in us, which
walk not after the fiesh, but after the Spirit,' i. e. that
his fulfilUng of the law in our flesh might be imputed
for righteousness unto the children of his kingdoni,
as well as if they had fulfilled the law in their ovm
persons. For when, as the same apostle ihere
speaketh, by reason of our sinful flesh we were not
able to fulfil the law, and therefore must needs perish

120

AIRAY ON THE PHILIPPIANS.

[Chap. II

bythe 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 whichbelievein Christ Jesus whom he hath
sent, and walk not after the flesh, but after the Spfrit.
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 fuUy 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, Eom. 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 legis unde facti sumus peccaiores,
sic in obedientia Christi fuit impletio legis, unde sumus
justi, 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 fulfiUed 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 fulfiUed 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 requfred of us, all that he hath fulfilled in his
own person, that so the righteousness of the lav/, 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, that by
fulfiUing of the law for us he might free us fr-om 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 aU things that are written
in the book of the law to do them ? and doth thine
ovm 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 gi-eat 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, whioh righteousness is made thy ovm,
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 minis
ter this comfort unto u.?, 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 Jaw, 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. 6, ' 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 wUl, so re
member thou to walk with thy God, and to keep his
commandments with thine whole heart. Bewai-e 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 foUoweth : And became obedient even unto lli^
death ; his death being likevrise a part of his voluntary
obedience unto his Father's wiU ; 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
him, Isa. Uii. 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 vve 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 Ukewise 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
spfrit 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 bodUy 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, trickUng dO'wn to the ground' ? Was
not this, and all this, even from the pains whioh 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 Sariour himself so fear nnd
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 hia bodily death, therefore, aud the
paina that followed thereupon, he felt in his soul most
grievous paina, through the wrath of God which waa
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
irom 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, Eom. 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 ia 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 whioh, 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.
Eepent 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 aet 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 times,
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 ovm 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 beUeveth in bim who died for our sins,
and rose again for our justification. It followeth:—
Even the death of the cross. The most shameful

122

AIRAY ON THE PHILIPPIANS.

[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 may learn with bitterness to bewail
our sins, for which Christ was thus cruelly nailed on
the cross, and there suffered the whole wrath of God.
2. To crucify our fiesh, 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:
rfc— Philip. II. 9, 10.

that at the name of Jesm

IT remaineth now that we proceed from the descrip
tion of Christ his humiUty, 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 aU things, and made him head
unto the church, which is his body. (2.) When he
saith, ' that at the name,' ko., whereby is meant that
God hath made all things subject under his feet, and
that all creatures ' shaU 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 vrith glory and honour,
' far above all principality, and power, and might, and
domination, and every name that is named ;' so that
aU creatures now do, and shaU, cast dovm thefr
¦crowns, and fall dovm 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 Httle
unto the general scope of them, and see what lessons
we may learn from them.
Wherefore God hath, ka. 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 ns 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 promiseth, that by
his promises we may become partakers of the divme
nature, aa 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, ihat so seeing ihe reward, or at least the con-

Ver. 9, 10.]

LECTURE XXIX.

123

sequence which foUoweth humility, we may embrace
this holy virtue which he requireth of us. A man
would have thought that this should have been
enoui^hto 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 wiU do with us as we do
with _ little chUdren, 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 ua with the cords of love, and even
force us, by muUiplying his mercies towards us. There
musi 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 wUl 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 humiUty ; and well if aU this can persuade us
unto humbleness and lowUness of mind ; such is our
backwardness, and so slow are we to hearken unto the
things that belong unto our peace. We should love
our 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 shaU not be in vain in the Lord.
Let us not still harden our hearts, as in the day of
slaughter ; let us not stiU 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 shaU be
brought low, and whosoever humbleth himself shall
be exalted.' Solomon saith, Prov. xxii. 4, ' The re
ward of humUity, 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 waa
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.
xviU. 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 Utile 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, ka. 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. Il

apostle, and our Saviour himself, speaketh of hia
crown of glory and honour as a consequence of his
cross, not as caused by the cross ; as foUowing his
cross, but not as merited by his cross. And if we
follow this sense, hence we may gather this very pro
fitable lesson, that if we desire to reign with Christ in
glory, then must 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 the 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
. world, the misery of thy 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 thyself in this, that thine
afflictions conform thee uuto Christ his image, and set
thee iu 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 ; thon
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 Ufe and joy for ever
more ; for it is a true saying, 2 Tim. U. 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 aU 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 aU them that obey him ; for
' by his blood hath he obtained etemal 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,
Eom. viu. 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 xvu. 10.
If, when we have done all that we can, we are unpro
fitable servants ; if, when we have 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 hfe
is the gift of God through Jesus Christ,' and that we

Ver. 9, 10]

LECTURE XXIX.

125

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 condenlnation 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 fly 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 hia 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, ka. The second thing whioh 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 Darid 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 aU 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 vrith him. Ps. xxxiv. 19,
' Many are the troubles of the righteous, but the Lord
deUvereth 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 aa a thief, or aa an evil-doer, or aa 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 suffereth,' what cross
soever it he, ' according to the wiU 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 exalted him. Where
we are to see in what sense Christ is said to have been
exalted, and not only so, but highly exalted, which
was the third thing which I proposed hence to be
observed. 1. Therefore Christ was exalted, when he
was raised from the dead, when his body, which was
sown in dishonour, was raised up in glory. 2. He was
highly exalted, when, ascending into heaven, he was
set in the heavenly places, ' far above all principality
and power, and might, and domination ; and every
name that is named, not in this world only, but also
in that that is to come.' Thus God exalted, 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 waa
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 hia 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 to Emmaus,
then to Peter, then to all the disciplea 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 not 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 tbe dead
sleep of sin unto holiness of life. More plain to this
purpose is that of the same apostle, where he thus
saith, Eom. vi. 4, ' We are buried with Christ by
baptism into his death ; that like as Christ was raised
up from the dead by the glory of the Fatber, so we
also should walk in newness of life.' In which words

126

AIRAY ON THE PHILIPPIANS.

[Chap. II.

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 Ufe. 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
nnto sin;' again, in baptism we are baptized into
Christ his resurrection, that as he was raised again
from death unto Ufe, 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 oughtest to walk in newness of life ? Look
back into thy baptism ; wast] thou not there visibly
received into the church of Christ, and communion of
God's saints ? Wast thou not there sacramentally
adopted into the number of the sons of God ? Was
not there thy name registered amongst the children of
the Most High ? Didst thou not there receive press-
money to fight under the banner of Christ Jesus ?
Didst thou not there promise unto the Lord thy God
in the congregation of his saints to forsake the world,
the flesh, the devil ? Did not tby 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 they 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 hoUness of Ufe ? 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 sleepest, and

stand Up from the dead, and Christ shall give thee
Ufe,' Eph. V, 14. They may cry tUl thefr hearts bleed
within their bodies ; nay, they may cry till the breath
go out of their bodies, ' Know ye not that aU 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 seeinc of
the same administered unto others, should sufficiently
preach unto us mortification from dead works, and
sanctification in holiness of life ; especiaUy baptism,
being so notable a resemblance of Christ his death
and resurrection, as that it doth most lively repi-psent
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 rising^
from death unto life, so ye may ibe exalted rising out
of your sins to live in righteouaneas and true holmess.
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 df 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. Bit yet thid withal
thou must note, that unless thou have part in the
first resurrection, thou shalt never have part in the
second, i. e. unless thou first in this Ufe rise from sin
in newness of life, thou shalt never rise again aff^r
this life into glory, but only unto everlasting condem
nation, which is called the second death. Unto yon,.
therefore, I say, as Paul spake to the Eomans, chap.'
viii. 11, 'If the Spirit of him that raised up JesaS
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,' Eev. xx. 6. Such
enter not into condemnation, but have their part in
the second resurrection.

LECTUEE XXX.
And given him a name above every name : that at the name of Jesus should every knee bow, dc. — Philip. II. 9, 10.

A ND given him a name, ka. 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 ihe wisdom of God, the 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 io 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 vrith him. King over all, and blessed
for ever. Now this power, dominion, and glory where
unto Christ Jesus after his resurrection was exalted,
is further opened and expressed by the apostle, 1, by
that subjection and worship whioh 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,' ka. 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,'
¦ka. 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,' ka. 8. 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,' ka. 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,' ka.
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
whioh 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 heaventy
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 the
form of God, he thought it no robbery to be equal
with God. For we know that he was heard in all
things for which he prayed of the Father ; so that.

128

AIRAY ON THE PHILIPPIANS.

[Chap. li.

having prayed for that glory which he had from the
beginning with the Father, the glory whereunto 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 hia death
did little shew itself, after his resurrection was made
manifest in his manhood ; for, as the apostle saith,
Eom. 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 crowned
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,
tiU he come in the clouds to judge both quick and
dead. Here, then, is both inatter 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 aU men and angels, as in aU fulness of
gifts and graces, so in glory and majesty, that he may

succour us in all our miseries, and help us in aU 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 hich 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 ns
and both is able to succour us and will not suffer ug
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 ua 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 ua, our King and our God
which dweUeth 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 thefr 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 hfe
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 thua rejoice at the crowning of
Solomon, and shall not we much more rejoice whenas
Christ Jesus is placed in heaven at tbe right hand of
hia Father, and hath the everlasting sceptre of his
kingdom put into his band ? Shall not our souls be
filled vrith joy and gladness for the crown of his glory
and honour, which is tbe Prince of our peace, and
the strong Eock of our salvation ? Surely the apostle
so rejoiced in this crown of his glory, that he bid
defiance unto condemnation, and whatsoever accusa
tion could be laid against him : ' Who shall lay any-

Veb. 9, 10.]

LECTURE XXX.

129

thing,' saith he, Eom. viu. 33, 34, ' unto the charge
of God's chosen? it is God that justlfieth. 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
crovm 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
nnto 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 tbe 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,' ka., 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 thefr 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 tUem
which trouble his children, and to give rest to his
chUdren 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. Trae 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 aU 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 teU 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 aU
very wiUing that Christ should reign over us. Look
then, I beseech you, whether aU 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 Ufe, 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 assembUes 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 Christ,
' 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 they sit on thorns
when they sit at a sermon, especially if it be any
longer than they desire ; or such as whose thoughts
are wandering up and down upon their profits, or
their pleasures, or the like, and attend but 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 leam 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 aU
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 aU 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 deUght in strange flesh ; hath the liar left
off to Ue ; hath the blasphemer and swearer left off to
blaspheme and swear ; because it is written that
neither fornicators, nor idolaters, nor adulterers, nor
wantona, nor thievea, nor covetoua, nor drunkards,
nor blasphemers, nor Uars, shall inherit the kingdom
of God ? What turning unto God is there from any
I

130

AIRAY 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 boob of God never so wide opened against
it ? And can we say that we submit om-selves to the
sceptre of Christ his kingdom, whUe 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 the
wickedness of Our ways, we do in effect say unto
Christ, We wiU not have thee to reign over us, and so
by our Saviour hia own testimony we are enemies to
him ; and what then reinaineth 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 harden your hearts, when the
Lord hath so directed the tongue of the preacher,
that your ovra 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 with 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 contrarivrise 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 glory, and set down here as an
end of his glorification, in these words, ' That at the
name of Jesus,' ka.
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 vrith 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 cheerfuUy, as holy men and angels,
some unwillingly and to their confusidfc, 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
pierformed of -every Christian, which is to glorify him
who is exalted into the height of glory, both iii' our
bodies and in our spirits, to worship hiin with holy
worship, to subject ourselves unto him in all obedi
ence unto his heavenly will; for ' woaithyis the Lam})
that was killed, to receive allpower, a'nd_,wisdom, and
strength, and honour, ahd glory, and praise,' Bev.
V. 12; The angels in heaven they glorify the name
of Jesus, in that they are always ready to execute his
wiU, and to do whatsoever he commandeth theni,
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 wherevrith 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 ua. For as ' not
every one that saith unto him. Lord, Lord, shall
enter into his kingdom,' so not every one 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 was 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 sacrifice&: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
e-very sound of his name ; but behold, to obey his
will is better than capping and kneeling, or aU out
ward ceremonies whatsoever. Yet mistake me not,
I beseech you, as though I thought that the names
of Jesus, of Christ, ofthe Lord, of God, ofthe 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
syUables 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 ; -bilt
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 wiU. 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 XXXL

131

that shall come, wUl come, and will not tarry, We
pray daily, 'Thy wiU be done in earth as it is in
heaven,' but it is but lip-labour. The angels in
heaven are always ready to execute his will ; but on
earth we follow our own wUla, 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 wUl not incline
our ear, but we wUl go after the counsels and stub-
bomness of our wicked hearts. Well, ' rebeUion 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 wiU, and be not forgetful hearers,
but doers of the word. If we now serve him and do
his wiU, we shall afterwards reign with him ; but he
that now will not be subject nnto 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.

LECTUEE XXXL
Thfit at the name of Jesus should every knee low, loth of things in heaven, and things in earth, antl things under,
^c— Philip. II. 10, 11.

NOW before we proceed unto the next point in the
words foUowing, one or two doubts arising from
these words are ffrst to be resolved and answered.
The apostle saith that God hath given unto Christ,
being raised fi-om the dead, ' a name ; above every
name : that at the name of Jesus should every knee
bow,' &c., that is, that aU creatures should be subject
pnto him, and worship him. Here, then it may be
doubted and demanded, how is it that ; aU creatures
are not subject unto Christ, that aU creatures do not
worship him ? For not only the derils in hell, but like-
¦yvise many vricked 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 sweU and rage against him, some against him in
his ovm 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,
' tiU he have put aU his enemies under his feet.' where
the apostle plainly impUeth that Christ hath and shall
Uave enemies, which will not be subject unto him and
worship him, even till auch time as he shall deUver up
his kingdom to his Father, that is, even tiU 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 stiU there be ene
mies unto his kingdom, that .so he may be glorified
both by the rictory which he giveth unto his saints
here on earth over these enemies, and likewise by the
rictory which himself shaU have over them in that
day, when their faces shall gather blackness and dark
ness before him, and when he shall adjudge them
imto that ' Tophet prepared of old, the bummg
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 ii 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 hia name, and to
be subject unto him, even all the powers of darkness,
and aU such their 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 spfrits,
are bound to fear and serve him, to worship and obey
him, even vrith holy worship ; and therefore is the
judgment and condemnation of aU them most just
who do not obey him that they might be saved.
Secondly, unto the question I answer, that aU 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' othervrise they stir not, nor can
not. The devil himself toucheth 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. 6. Nay, he cannot enter into the
herd of swine till he give leave, Mark v. 13. He
hisseth for the fiy 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 aU the desolate valleys,
and in the holes of the rocks, and upon aU 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
pestUence thai walketh in the darkness, and destroyeth
at the noon day, the sword that devoureth one as well

1S2

AIRAY ON TfiE PHILIPPIAN3-

[Chap. il

as another, and aU 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 etemal destruction. And of all things
in general this is true, that aU things are so subject
unto Christ, thai if he say, ' Hurt not the sea, nor the
earth, nor the trees,' Eev. vii. 3, none can hurt the
earth, or the sea, or the trees ; and 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.
xri. 1, 2, then they pour them out upon the earth;
that is, if he say. Touch not my chUdren, 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
vrind 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 wiU, howsoever they do it not
to do his vrill, but only to work thefr own malice.
Lastly, unto the question I answer, that in the last
and great day, when Christ shaU descend from heaven
with a shout, and vrith the voice of the archangel, and
vrith the trumpet of God, when ' the heavens shall
pass away with a noise, and the elements shaU melt
¦with heat, and the earth, vrith the works that are
therein, shall be burnt up,' then shall every knee bow
unto him, then shall all creatm-es 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 ; aU 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 elae soever, shall say to the bills. Cover us, and
to tho 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,
fo'i- all L;hali ftand before him, and f;;ll down before
him. Tljo, redeemed of the Lord shaU fall down te-
f iro j:"ni :!!<'! worship hini, and wiUir'!:;ly subject tliem-
sb'j'.'j;; p.v.io Lini, .'¦:S ii;jir, (lieir Ijord a;ifl their God.
T]_c ',ric:;e:l, n-d ?'niyn li;^fc!t; F^hiill fall ao^ul before
Liin, ar.d be forci'd to te eubjcct under his foet, ai:d

to yield to that last sentence as most just, ' Depart
from me, ye cursed, into everlasting fire, which is pre
pared for the deril and his angels.' And then, 'when
all things are put dovm under his feet, he shall deUver-
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 imto him. 2. That
even the vricked 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 vriU is. 3. That in the last and great day, alt
creatures, even aU absolutely, shall be subject nnto
him, holy men and angels wUUngly subjecting them
selves unto him, and worshipping him ; and aU the
rest, though unvriUingly, subjecting themselves unto
him, and to thefr final judgment, as just in itself unto
them, and from a most just God.
By the fu-st answer we are instructed in a necessary
duty, which is, that we ought to be subject unto
Christ in obedience unto his heavenly vrill, 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 Uon to devour
us, yet they can do nothing against us but' what he
wiU ; they are but his rods to chastise us, and they
shall at length be cast into the fire and bumt, but
we shaU shine as stars in heaven for ever and ever.
By the third answer we leam quietly to repose our
selves in the power of his might, who shaU subdue
all his enemies under him, and give unto us a crown
of etemal glory, but in flaming fire render vengeance
unto them that have not o'oeyed 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 pm-gatory, which
some would gladly ground on these words of the
apostle. For ihus hence thoy 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 devUs and the damned in
hell are so fax from Lowing imto Christ, that they
blaspheme his holy name, and gnash thefr teeth
against him ; they, then, which, being under the
earth, do bow unto Christ, must needs be those which
worship Christ i"n purgatory : therefore, there is pur
gatory. But see, I beseech you, the vanity and fool
ishness of their reason, which the.v make for the
upholding of this dream. The devUs, say they, and
tho damned iu hell, are so far from bovring unto
thrist, that tiicy blaspheme him, and gnash their

Ver. 10, 11.]

LECTURE XXXL

133

ieeth at him ; therefore, by the things under the
-earth whioh bow unto Christ, muat needa be meant
the soula in purgatory. I answer : 1. That the derils
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 lavv
whioh 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,' ka. 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, ¦vui., where the evangelist, storying the
deUverance of one possessed with a deril, sheweth
most plainly how the deril, nay, many devils, — ^for a
legion possessed him, — fell thrice prostrate before
Christ, and acknowledged his power over them.
Ffrst, saith Saint Luke the evangeUst, 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 deril his name, the evangelist saith, ver. 30,
' 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 ihe herd of swine feeding thereby on an
hill ; ' where ye see how not one, but a legion of
derils, not once, but thrice in one mfracle, prostrated
themselves unto Christ, and acknowledged his power
over them. And shaU 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
teUs us that ' they fear and tremble,' chap. ii. 19.
A servile fear they are in, and unwilUngly they are
subject unto him, howsoever they do blaspheme him,
JFalse, therefore, is it when they say, that the derils
how not unto him. 3, I answer, that the derils shall
be subject unto him in that great and last day ; and
so the apostle may be understood, and then what help
here for pm-gatory ? 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 vriUingly and some unvriUingly ; both
which being truly aflSrmed even of the devUs, inas
much as now they ought, and in that day they shall
bow and be subject unto him, though unwiUmgly,
what need is there to understand this place of the
.souls in purgatory ? Lastly, the Ehemista note no
such thing upon thia place, which yet they would
have done if it had made aught for that purpose ;
and Bellarmfrie quite disclaimeth it, understanding by
things under the earth, the devils in hell, whioh, as I
liave 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 aU, 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
Ufe. 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 fi-om their labours ; and thefr works follow
them,' Eev. xiv. 13 ; and hell for the wicked and
such as forget God, for that is their portion, prepared
for them of old vrith the deril and his angels. Thus
haring 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, ka. We have
heard of the subjection of all creatures unto Christ
Jesus, set dovm 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 in^these
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 aU
creatures shall do in that last and great day. For his
meaning is, that all creatures ought still to confesa,
and at the last shall confess, that Jesus Christ is the
Lord ; even thaii that Jesus which was crucified, and
which made hia grave vrith the vricked 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 wiU, 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 thefr hands,
they cry aloud, and they aay, Eev. vU. 9, ' Salvation

.134

AIRAY ON THE PHILIPPIANS.

[Chap. II.

cometh of our God 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 vris
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 aU power, and honour, and might
belongeth unto him, inasmuch as they were created,
formed, and made for his glory, not only to be shewed
in thefr confusion, but that they might sound forth his
praise and glory. The angels and saints in heaven,
they do, the derils and damned in heU, 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 ihe heart man be
Ueveth unto righteousness, and vrith the mouth man
confesseth to salvation,' saith the apostle, Eom. x.
10 ; where the apostle plainly sheweth, that as faith in
the heart, so confession in the mouth, is needful to
salvation. The evangeUst 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. 16, 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 Ufe 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 traly 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 vrill.
.3* Seeing, therefore, it is so, that both where Christ is
.not confessed, there Christ is not beUeved ; and agaia,
where Christ is confessed, there many times his wUl
is not practised ; very behoveftil it vrill 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 requfre of us.
We must, then, here take heed ihat we do not deceive
ourselves vrith 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 ihen 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 fuU of rapine,
bribery, and excess. Nay, nay, brethren, Christ him
self hath told us that ' not every one that saith
unto him. Lord, Lord, shaU 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 fuU of bribery and ex
cess,' Mat. xxiii. 25 ; and he hath likened them unto
' whited tombs, whioh appear beautiful outward, but
are vrithin full of dead men's bones, and of aU 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 wUl serve the
turn, or is acceptable unto God ; it is not the discours
ing knowledge of Christ, hor ¦the discoursing talk of
his kingdom, which pleaseth the Lord ; but the con
fession of a Christian ; and that which is here reqmred,
is, that out of a faith unfeigned, with our mouths we
confess that Jesus Christ is the Lordj and because he
is the Lord, therefore we wUl not give his honour to
another, but will ' serve him without fear, in holiness
and in righteousness before hihi all the days of our
life.' The root, ihen, whence our confession of Christ
must spring, if by it we vrill please the Lord, is an
unfeigned faith, -for faith is it which maketh us not
ashamed, but maketh ua bold to confess our Christ in
aU places. ' I believe,' saith the prophet, ' and there
fore I spake ;' and most sure itis that-then, and never
but then, we do boldly and sincerely confess Christ,
and profess his reUgion, when faith hath fully seized
upon om- souls, that we believe perfectly in Christ
Jesus, for because we beUeve fuUy in him, therefore we
boldly and fr-eely 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 Uke respect;
know this, that thy heart is ndt sound vrith 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 naihe,aM 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 io be given to another ; the

Vee. 10,11.]

LECTURE XXXL

135

Lord, and therefore to be served in holiness and right
eousness all the days of our Ufe. ' Thus saith God
the Lord, even he that created the heavens, and
spread them abroad,' ka., 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, xlU. 5, 8 ; where we see how our Sariour, Christ,
both challengeth that unto himself to be the Lord, and
plainly avoucheth that he wiU 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
troth he doth deny. Let them look unto this, that
make their prayers and suppUcations unto the saints
iu heaven, that worship images, crosses, or what re
Ucs soever : 1 John U. 2, ' We have an advocate with the
Father, Jesus Christ the just, and he is the reconciUa
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 Ukevrise' 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
iu vain, because in deed and in truth he denieth that
v?hich in words he doth confess. ' A son honoureth -his
father, and a servant his master : ifl, then,' saith the
Lord by his prophet, Mal. 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 vrill belongeth to the Lord. They cer
tainly, unto whom the Lord by his prophet thus spake,
qpnfessed the Lord, which they plainly afterwards
shew, taking thefr reproof hardly, and saying, ' "Where
in;. have we despised thy name ?' But because they
flared not the Lord whom they confessed,; because
they walked not in his ways, nor kept his command
ments, therefore thefr confession was as no sonfession,
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
tb.be the Lord. But if he be the Lord, where is hjs
fear: ? - When we confess Jesus Christ to be the Lord,
we confess him to be the sole rightful comiijander of
us, and ourselves to be his servants, him to have aU
power over us, and ourselves whoUy to be his. "What
meaneth, then, such neglect of conforming ourselves -

according to his most holy vrill, 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 imi'ighteousness 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 thefr works do deny him.
0 my brethren, if ye did indeed confesa Jesus,,
Christ to be the Lord, your souls would be filled with ,
gladness when your mouths were filled vrith this con-;.
fession, yea, your very hearts would be warm within,,
you when your tongues were thus talking that Jesus
Christ is the Lord; your vrills would be framed to ,
his will, yom- 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 shaU deny him before men,
shall be denied before the angels of God, Luke xii.
9 ; and certainly he beUeveth 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 hoUness and right-,
eousness aU 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 vrill not now thus confess Jesus Christ -t,Q.-
be the Lord, shaUthen, in that last and great day,. be,,
forced to confess that Jesus Christ is the Lord, when,,
he shaU judge his enemies on every side, and render
to the vricked according to the vrickedness of-tkefr-
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 havp, been taught. God hath
created. us, .formed us, and made us for his glory, Isa.
xliii. 7... Seeing, then, , pur .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 aU
obedience to his vrill, and let us, out of an unfeigned
faith, confess tUat he is the Lord, even our Lord.

136

AIEAY ON THE PHILIPPIANS.

[Chap. II.

LECTUEE XXXIL
Wherefore, my leloved, as ye ham always obeyed, not as in my presence only, lut now much more in mine ahsence,
rfc— Philip. II, 12.

TTTHEREFORE, m.y beloved, ka. 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 PhUippians, 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 thfrdly,
he addeth, as a reason why he thus exhorteth them,
the comfort and joy which they shaU 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 humiUty 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 PhiUppians,
and in them unto us, is, that we would run forward
in ihe 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 ovm salvation,' therein he exhorteth thus much
in effect, that as we have begun in the Spfrit, so we
would go forward and make an end in the Spfrit ; 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 calUng 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 Ufe 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 weU,
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 vrith fear and trembUng,'
he sheweth the manner how we must run in the way of
righteousness whichis set before us, to wit, in all humble
ness of mind and reverence, as dutiful children, serring
the Lord in fear, and rejoicing in bim vrith trembUng,
as the prophet speaketh, Ps. ii. 11. Likewise, when
he saith, ' So make an end,' ka., 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
vrit, God and his word. As ye have always obeyed
God and his word, so, in the Uke obedience to God
and his word, ' make an end of your o^wn 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, whioh
leadeth unto salvation, vrith 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
ampUfied 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
humiUty 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 humiUty, and
such his obedience, as ye have heard, therefore, my
beloved, foUow his example, and ' as ye have always
obeyed,' &c. Seco'ndly, the apostle his kind entreaty
of the PhiUppians, 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 their former obedience unto God, and
to his word, that so he might stfr them up to continue
thefr obedience, in these words, ' as ye have always
obeyed,' to wit, God and his word. 4. The apostle
his mUd 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,' &e.
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 aU humbleness and
reverence, signified in these words, ' vrith fear and
trembling,' These be generally the points to be ob
served out of these words of the apostle. Now let us
a Uttle 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 foUoweth. For it is as
much as if the apostle should thus have said. Seeing
such waa Chriat his humility, and such his obedi
ence, as afready ye have heard, therefore my beloved,

Ver. 12.]

LECTURE XXXII.

137

&a. The ground, then, of the apostle his exhortation
unto a reverent and humble obedience towards God
in leading a godly Ufe, is the humiUty of Christ, and
his obedience unto his Father. The observation
hence is this, that the humiUty 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 illi humbleness of mind, and in aU obedience
towards God. So the apostle thought when he made
this the ground of this his exhortation ; and so our
Sariour 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 stiU
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 vrith 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 rejoncile us unto God, breaking dovm the
partition wall thai was betwixt him and us by reason
of our sins. So saith the apostle Paul, 1 Tim. i. 15,
* 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
month,' Isa. lUi. 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 Eomans, chap. riii. 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 humility
and obedience should be a sufficient motive to per
suade us unto humility and obedience in the whole
¦course of our Ufe. 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 deUght in our ovm
ways, and our neglect to walk in the ways of the Lord,
these and the like testify unto our faces that Christ
his humiUty and obedience Uttle prevail vrith 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 vrith 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 tiU 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 vriU.
Yea, let us thus hereupon resolve vrith 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 dweU
ing here in fear, and in all lowliness of mind ? Hath
the Son of God, my Christ and my God, fulfilled aU
righteousness, done his Father's business, and yielded
aU 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 vrill, and do that which is
good and right in his eyes ? This use we should
make of Christ his humiUty and obedience unto his
Father, and to this end he maketh it the ground of his
exhortation in this place. It foUoweth : —
Wherefore, my beloved. The second thing which
I observe in these words of the apostle was his kind
and loring entreaty of the PhiUppians, signified in
that he calleth them his beloved ; which kind entreaty
of them he useth, the rather to vrin them to hearken
unto his exhortation. Here, then, ia 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 loring 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 ihe
apostles, 'my brethren,' ' my beloved,' ' my babes,'
'my little children,' ' dearly beloved,' 'dear brethren,'
' 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. H.

of our apostle might suffice sufficiently to instruct us
in this lesson ; where ihe apostle doth not only exhort
the PhiUppians to walk in the way of godUness with
humbleness of mind, and in obedience unto God, and
strengthen his exhortation both by the example of their
own former obedience, and bythe example of Christ hia
humiUty and obedience, but in all kind and loring 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 cf truth-
in all eridence of the Spfrit, and to confiLrm and
strengthen the same out of the sacred worth of truth,
but further, they should seek, vrith all kind speeches,
and in all loring 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 many 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 ye
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 eril of us as of eril doers,
can we speak unto you 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 brethi^en?' Nay, certainly ; ifyevriU
have us to come unto you with kind speeches, and in
aU loving manner,' vrith 'my beloved,' 'my Ijttle
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, Uttle flock,' but unto some
with this, ' 0 generation of vipers, how can ye speak
good things, when ye are eril ?' and as the apostle

came not to all vvith this, ' I beseech you, brethren,
by the mercies of God,' but unto some with this, ' 0
foolish Galatians, who hath bevritched you that ye
should not obey the truth ?' so ye must look that, as.
sometimes we come in love and in the spirit of meeki
ness, so sometimes we should come unto .you with a
rod; and vrith a woe unto such as obey not the gospel
of Christ Jesus that they may be saved. Men and
brethren, our heart's desfre is that ye 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 vrith 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 heloved. If we
sometimes sharply reprove sin, it is for your sakes,
that we may reclaim the sinner -from wandering out
di the right way ; and again, if sometimes we restore'
such as are faUen with the spfrit 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 thefr due places-
is needful ; and vrise discretion in them both is most
needful. And so I come to the third point.
As ye have always obeyed. • What ! ihe apostle:-? m
faUing down unto him, and kissing his feet, as is now
done unto that man of sin ? Nay, the apostle here
commendeth thefr- fonner 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 thefr obedience, that as theyhad
begun well, so they might now go forward as theyhad
begun. Whence we are taught, that it is not enoiighJ
to begin weU, and for a time to embrace the truth, ;
and to obey the gospel of Christ Jesus, and afterwards
to quench the Spirit, audio suffer ourselves to been-'
tangled in the filthiness of the world ; but, having
begun in the Spirit, we must go- forward in the Spirit,
and haring 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 vrithout wavering, and vrith 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 Chriat .his - schookithey must foUow the;
truth in love, and they must in all things grow up-
into him which is the head, that is, Christ, as thfe
apostle sheweth, Eph. iv. 15. And therefore our
Saviour Christ himself told the Jews that believed in
him, saying, John vui. 31,' 'Jf ye continue in my
word, ye are verUy my disciples, and shaU know the
truth.' They, no doubt, unto, whom he spake, had

Ver. 12.]

LECTURE XXXII.

139

begun well, and had embraced the truth; but he
telleth them that if they wiU be his scholars they must
continue as they have begun, and they must grow
forward and iucrease in all knowledge and spfritual
understanding: a lesson as needful to be taught in
these our days as any other ; for we see by om- o-wn
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 Uking 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 vrith joy, but when
persecution comes they are offended^; others hear the
word, but the cares of the world and the deceitfulness
6f riches choke it, that it is made unfruitful ; in others,
the evil one cometh- and ' baiteheth- ther Word ihafrw^s
sown in thefr heart ; and in '-a grea,t ihany the Uking
of the word, and the obedience thereunto, is but Uke
unto a flash of Ughtniug, come and gone again almost
in a moment. For a day, or for a month, or haply
for a year or'two, they vrill hearken' and obey,thBy
wiU make a good show of loving and Uking the word,.
and- many things they wUl do weU ; but after a whUe
they vrill loathe this heavenly manna, and in their hearts
retum unto ihe flesh-pots of Egypt, or, as Peter
speaketh, 2 Peter U. 22, ' With the dog they vrill
retum unto his vomit, and with the sow unto her
waUowing in the mfre.' Men and brethren, we must
not be Uke unto such men ; for, as Peter speaketh in
the same place, ver. 21, ' it had been better for such
men not to have known thd 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 tUl we be perfect men, and
come unto the measm-e of the age of the fulness of
Christ. Having begun to have a liking of the word,
and to desfre 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 we must grow in obedience
unto it, to frame our lives according thereunto. We
must not here stand at a stay, much less must we go back
ward ; we must go forward, and We must prick hard
unto the mark of the high calUng that is set before
us : for in the way of godUness that is most true
which is so common, Uot to go forward in that way is
in truth to go backward. But I shaU have occasion
jagain to speak of this point in handling the exhorta
tion. . - -
- ¦ To leave, therefore, thia point ; here it may be de-
inanded how the apoatle saith that the Philippians
had always obeyed: ' As ye have always obeyed.' For
in that the apostle doth admonish them, every man to
esteem other better than himself, as ver. 3, and to do
all things vrithout murmuring and reasoning, as ver.

14, he plainly signifieth that there were many faults
amongst them, even contention, vain-glory, murmur
ing, reasoning, and the Uke. How then doth he give
them this testimony, that theyhad always obeyed?
Lied the apostle unto them, or did he flatter them ?
God forbid ; ' let God be true, and every man a Uar.'
He lieth not unto them, neither doth he flatter them,
and yet thefr obedience unto God, and unto his word,
was not perfect ; for no doubt such faults were amongst
them, as afready we have spoken of. In this sense,
then, we are to understand the apostle, when he com
mendeth the PhiUppians 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 iu. 2 ; and ' if we say that we have no sin, we
deceive ourselves, and- the trath is not ih us,' 1 John
i. 8 ; but, therefore, are they said always to have
obeyed, because, howsoever thefr obedience in itself
was unperfect, yet was' it unto them reputed as per
fect, because through faith they were engrafted in
Christ, and for his sake their very desfre to Uve godly
was accepted with God as a Ufe most holy. For such
is the frait of our communion vrith 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 Uve godly, it were enough ;
but the Scriptures everywhere vritness the same.
Here, then, we have an exceeding great comfort in
Christ Jesus, that howsoever our o'bedience 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 ai-e
covered, our infirmities are passed over, our unrighfr^^
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 othervrise
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. xU, 14.
Notas in my presence only, butnow much more in mine
absence. In these words the apostle lightly toucheth
a defect in thefr obedience, that it was not altogether
such now in his absence from them, as it was when he
was present with them ; but he doth not touch it as
with purpose much to note them for it, but his drift
rather is in these words to instruct them in the qua
lity of thefr obedience, that it ought not to be feigned.

140

AIRAY ON THE PHILIPPIANS.

[Chap. IL

as service only to the eye, but it ought to be 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 impUeth 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
Eptphroditus 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 decUne, how can we think but that they must
needs decline where thefr 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 vrith 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 Ughtly
passed over, and they must be drawn on with all
kindness and meekness to ran 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 quaUty of our

obedience unto our God, that it ought not to be fei«med
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 ¦wiU 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 hoUness, and serve not the Lord vrith our
whole hearts, making his law our deUght, and a single
obedience thereunto our chief desfre, what are we but
eye-servants ; and our portion, what shaU 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 aU 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 ifit
were done in the light ; for the darkness and light to
him are both aUke. 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 desciy his
fault, how much more can our God descry aU our ways,
how hidden soever they be ? Let us therefore walk
before him with a single heart ; let us serve him in
spfrit 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.

LECTUEE XXXIIL
So make an end of your own salvation with fear and tremlling : for it is God that worketh in you, dc. —
Philip. II, 12, 13.

Tt/f'AKE an end of your own salvation. The
¦^^^ Ehemists 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 dovm the
grounds of our salvation. Grace there is the first
ground of our salvation. ' It is God that justlfieth
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

Vee. 12, 13.]

LECTURE XXXIIL

141

any man should boast himself. For as the same
apostle reasoneth, Eom. iv. 2, ' If Abraham were
justified by works, he hath wherein to rejoice, but not
•with God.' Why not vritfr 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 noi saved
by our works ; yet he putteth down both, saying,
that ' we axe saved by grace, not of works.' Again,
in his epistle to Titus, chap. iU. 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 Ukewise 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 afready 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 ii by our
works we might merit our salvation, and elsewhere
teU 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 trath, and directed the apostle his
tongue and pen into all trath, so that he is not any
where contrary to himself, but here, as elsewhere,
deUvereth 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. ri. 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 v/hich 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 godly Ufe 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 sermons, and in all
our exhortations ; only we are careful to teach j-ou
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 us
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
etemal Ufe.' For, as it is in another place, chap.
xrii. 2, ' God gave him power over all flesh, that he
should give etemal life to all them that believe in him.'
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 ; yet good works ;ire 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 the Ephesians,
chap. ii. 8-10, having set that down that v.e are
' saved by grace through faith, not of wo'iks,' imme
diately after he telleth us that ' we aro ilia Lord his
workmanship, created unto good workf, v.'hich 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, Li;t according to
his mercy,' immediately afrer he speaketh thus unto
Titus, ver, 8, ' This I will th.at thou shouldst affirm,
that they which have believed in God might be care
ful to shew forth good works.' By which places it
doth appear, that howsoever our good works are not
the cause, or the means of our salvation, yet they ai-e
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 tlio fire, and burnt.' He
doth not say, every plant that is not planted in me,
albeit that likewise be moBt true, but every branch
that beareth not fruit in inc. "What fruit? Even
' the fruit of the Spirit, wliich is in all goodness, and
righteousness, and truth.' as the apostle speaketh,
Eph. V. 9, ' Every IrantU tiiut Leurtth not such fr-uit

142

AIRAY ON THE PHILIPPIANS.

[Chip. II.

in me, he is taken "a-w^ay and cast into the fire, and
burnt.' To like'purpose is -ihat of the apostle, where
he saith, Heb. xn. 14, ' Follow- peace vvith aU 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
mons. Here, then, first, I beseech you to beware of such
as traduce us, and ihe 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 bave 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 fooUsh hearts
seduced to believe lies, they speak evil of the way of
truth, which they know not, and of us, whom either
they vriU not at all hear, or with such enchanted ears
¦ that they pervert whatsoever things are spoken unto
their ovm 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
aU 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 vrith 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 shaU 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 reUgion of such as he hath enabled

to do some; good frnto his^ children.' 'Now he looketh
that we should shew, forth the fruitsu)f' faith, and the
tokens of religion, by 'shewinginefoyani compassioit
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 thefr adversity,- and that we keep ourselves
unspotted of the world.' If, therefore, there^ be any
faith, if there be any feligion, if there be any bowel^
of compassion in you,-withdraw not your morsels froin
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 audio 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 godlyjin this
present world, and to glorify God by the hoUness 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
doni 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 deUght in unrighteousness, and defile
yourselves with the unclean conversation of the wicked
and ungodly. Give, therefore, all diligence to mate
your caUing and election sure ; sure, I say, unto yoiir-
selves and to your own souls, by walking in such
holiness of life as God in Christ Jesus bath-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, Conficite salutem, ko, ' - '
' Make an end,' ko. 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 hoUness
of life, the apostle exhorteth us to walk in this way,
to run in this race. Now it is to be observed that thS
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 leam 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 Spfrit, 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 XXXIIL

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 apostleshipwhich he had obtained
with the rest of the apostles, is registered iu the
New Testament, bear witness. ' Know ye not,' saith
the apostle, 1 Cor. ix. 24, ' that they which run in a
Tace, 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. Eun 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 faUing in the way 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 faU away, and run them
selves upon the rocks, either of errors in opinion, or
of corruption in Ufe. ' No man,' saith Christ, Luke
ix. 62, '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 known the way of
righteousness, than after they have known it, to tum
from the holy commandment given unto them.' The
reason is given by the apostle, Heb. x. 26, 27, ' For if
we sin vriUingly after that we have received the know
ledge of the truth, there remaineth no more sacrifice for
sina, but a fearful looking' for of judgment, and riolent
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. iu. 12, 14. Let us
run with patience the race all out that is set before us.
Our Saviom- Christ did so before us, ' who, for the joy
that was set before him, endured the cross, and de
spised the shame,' chap. xii. 2. And shall we be
weary and faint in our minds ? We serve a most
bountiful Lord, whioh giveth us aU things liberaUy ;
let us serve him vrith all that we have. We serve a
most loving Lord, who wiU 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 spfrits frito ihe hands of him
that gave them, if then with Paul we can say, ' I have
fought a good fight, I have finished my course, I have
kept my faith,' we shall find more sound joy and sure
. comfort herein, than in aU 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, Eev. U. 26-28, ' He that
overcometh, and keepeth my works unto the end, to
him vrill 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 vrill 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 is^here caUed upon, that is,
that we are not wholly and only assisted by grace in
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
vrith grace, by the power of our free vrill, are able to
work the things that are good and acceptable unto
God. For why else, say thev, doth the apostle exhort
us to work out our own salvation, if in us there be no
power at all to work ? And generally they do conclude,
that all admonitions, exhortations, reproofs, precepts,
promises, and threatenings in the Scriptures, are in
vain, if free will in mau 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 vrill, 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, ka., 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 Uke. But see the vanity of their reason !
Are not admonitions and the Uke 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 tiU his ground ; if
faith be wholly the gift of God, it is not needful to
come to hear the word preached, &c., for as he giveth
corn, and wine, and oil, and all things needful for this
Ufe, 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 vrill 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

144

AIRAY ON THE PHILIPPIANS.

[Chap. n.

whereby God workqth 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 Uttle view thereof, the Lord
by Joel exhorteth or commandeth, saying, chap. U.
12, ' Turn you unto me, with all your heart, vrith fast
ing, weeping, and mourning ;' and yet Jeremiah
sheweth plainly that conversion unto the Lord is
whoUy the gift of the Lord, when he thua 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 vrill ease
you ;' and yet he sheweth plainly, that to come unto
him is wholly fr-om the Father, when he thus saith,
John vi. 44, ' 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
fi-om the Lord, as the prophet sheweth by that his
prayer unto the Lord, Ps. cxix. 36, ' Incline mine
heart unto thy testimonies, and not to covetousness.'
Generally the prophet exhorteth to fly from evil, and
to do the thing that is good, Ps. xxxrii. 27 ; and James
teUeth us, that to do good is wholly from the Lord,
saying, chap. i. 17, ' Every good and perfect gift is
fr-om above, and cometh down from the Father of
Ughts,' &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 requfreth 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 Uve and keep thy word.' He
promiseth good things to those that wiU 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 vrill 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, dravm from admonitions ex
hortations, and the Uke, 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, dravm in particular fi'om
this exhortation, in brief I answer, that albeit the apostle
exhorts us to work out our ovm salvation, yet it doth
not follow that it is at aU 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 vrill and the deed, even of his good pleasure.
Now let us make this use of that which hath heen
spoken for the resolving of this doubt. It is not m
ourj,'6vm power, we see, to fly the evU we are forbidden,
to do the good we are commanded, or to embrace the
virtuous and godly life whereunto we are exhorted, bnt
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 hfrn. Lord, give me grace
to do that thou commandest, and then command me
what thou vrilt ! 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 camiot of our
selves vrill or do the thing whereunto we are exhorted,
lei us fiy unto om- God, and pray unto him, Lord,
frame my vrill according to thy blessed wUl, that I
may do what thy wiU is 1 And to conclude this pomt;
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 nnto him.
Lord, sanctify me with thy Holy Spfrit, that, by thy
grace guiding me, I may walk in those good works whieh
thou hast ordained me to walk in unto my life's end I

LECTUEE XXXIV.
With fear and trembling : for it is God which worketh in you both the mil and the deed, even of his good plensure.
—Philip. IL 12, 13.

ITH fear and trembling. From these words
some* there are that gather that uncomfort-
* Ehem. in lac.

able doctrine ofthe uncertainty of our salvatiop, afto-
ing it to be pride and presumption to dare to be so
bold as to be assured of our salvation, aad 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 Eedeemer liveth, and he
shaU stand the last upon 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.' Lord, how ihis
holy man so assm-eth himself of his salvation, that he
beats upon it as if he could never satisfy himself vrith
any words, but fills his mouth vrith rejoicing hereat
amidst aU his afflictions. 'I am sure,' saith he, ' my
Eedeemer Uveth,' ' I shall see God in my 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. Ofthe Uke
assurance of his salvation our apostle protesteth, say
ing, Eom. 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,' ka. Neither gi-oundeth he this per
suasion upon any special revelation, but upon that
ground which is common to him with aU 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 Spfrit, and upon the same ground of the love of
God in Christ Jesus, may and ought to assm-e ourselves
of our salvation. Trae 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 knovring om-selves, by reason
of our sins and iniquities, to have deserved death and
damnation. But the ground and the foundation ofthe
certainty of our hope is the sure promises of God in
Christ Jesus, who hath promised in hia word eternal
life to all that beUeve. We look not upon ouraelvea,
or our own worka, 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 ovm body, which was now dead, being almost an
hundred years old, neither the deadness of Sarah's
vromb ; neither did he ' doubt of the promise through
unbeUef ' (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,' Eom. 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 eridence
of things that are not seen,' Heb. xi. 1 ; sometimes
' a stedfast faith,' Col. U. 5 ; sometimes 'a fuU assur
ance,' Eom. iv. 21 ; sometimes ' an assurance with
out wavering,' James i. 6; and sometimes 'the anchor
of the soul, both sure and stedfast,' Heb. vi. 19. ' Let
us draw near,' saith the apostle, ' vrith a true heart, in
assurance of faith, sprinkled in our hearts from an evil
conscience, and washed in our bodies vrith pure water.
Let us keep the profession of our hope vrithout waver
ing, for he is faithful that promised,' Heb. x. 22, 23,
Doth the apostle exhort us unto an assurance of faith,
unto an hope without wavering, resting upon his pro
mises that is faithful and trae ? Surely if we ought
thus to believe, if we ought thus to hope, and that
upon this ground, that he is faithful that hath pro-
mised,Jthen may we and ought we to assure ourselves of
our salvation. Whether, then, we look upon the ex
amples of holy men in the Scriptures, or upon the sure
promises of God in Christ Jesus made in the Scripture,
or upon the nature of faith in the writings of the
apostle, still we shall find that we ought not to doubt,
but certainly to assure ourselves of our salvation
through a sm-e and stedfast faith in Chiist Jesus, who
hath promised life and salvation to all them that be
Ueve in his name.
This, then, may serve for the confutation of that
uncomfortable doctrine of the papists, where they
teach, that vrithout special revelation no man ought or
can assure himself by faith of his salvation. The
erroneousness of whieh doctrine, though it hath been
fully manifested by that which already hath been said
for conffrmation 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 BeUarmine,"* 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 thefr ovm strength ; and, 2,
leaneth upon a point of man's purity from sin in this
* Lib. iii. De Justif. c. iv. K

146

AIRAY ON THE PHILIPPIANS.

[Chap. II.

point, which plainly contradicteth the Holy Ghost,
both in that text and throughout the whole Scripture,
which hath concluded all under sin. Gal. ui. 22 ;
and, 3, concludeth vrithout 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 our 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 aU things are kept uncertain for the time
io come,' sheweth thereby that not the just or vrise,
and so not the faithful, can assure themselves of then-
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 affiicted, but the vricked 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, Eom. riii. 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 aU against justification, or assurance of salvation by
faith. Yea, but when he saith, Philip ii. 12, ' Work
your salvation vrith fear and trembUng,' he speaketh
against the- vain presumption of heretics, say the
Ehemists on that place, that makes men secure of
their predestination and salvation, and vrilleth the
Philippians to work thefr salvation with fear and tremb
ling, according to that other scripture, Prov. xxriii. 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, Eom. 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
Spfrit of God generaUy, when he speaketh to like
purpose, speaketh either against vain presumption in
our strength, without due acknowledgment of onr own
frailty, and due depending upon the Lord, or against
careless security of our salvation, without due regard
of God's threats and judgments, and vrithout inward
grace and fear of God issuing into a godly Ufe 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 servUe fear, and a
fiUal fear ; a fear opposite unto faith, and a fear at
tending upon faith ; a doubting and distrusting fear,
and a careful and loring 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 Spirit of adop
tion ; a fear whereof St John saith, 1 John iv. 18,
' There is no fear in love, but perfect love casteth out
fear ;' a fear whereof St Paul saith, 2 Cor, rii. 11,
that ' godly sorrow causeth fear ;' and Solomon, Prov.
xxriii. 14, tbat ' blessed is the man that feareth alway.'
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. xliU. 1, ' Fear not, for I have redeemed
thee,' &c. ; and again. Mat. riii. 26, ' Why are ye
fearful, 0 ye of Uttle faith ? ' But unto this fear he
everywhere exhorteth, saying, Ps. U. 11, ' Serve the
Lord in fear, and rejoice unto him in trembUng,' or,
' with reverence ;' and again, Luke xn. 5, ' Fear him
which, after he hath killed, hath power to cast into
hell: yea, I say unto you, him fear;' and again,
1 Peter U, 17, 'Fear God, honour the King;' and
again, Eev. xiv. 7, ' Fear God, and give gloiy to him;'
and generally where he exhorteth unto fear, it is to
this fear ; so that when the apostle exhorteth ' to work
our salvation vrith fear and trembling,' he exhorteth
unto this fear, even to fear the judgments and threat
enings of God, which the faithful al-ways do, because
faith beUeveth them ; and to fear to trust in ourselves.

Ver. 12, 13.]

LECTURE XXXIV.

147

-which every faithful man also doth, because faith it
self importeth trust in God, and as the apostle's reason
also sheweth we should, because 'it is God which
worketh in us both the vriU 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 vrith reverence ;' the words are as in the apostle,
cum timore et tremore ; but neither here, nor anywhere,
doth the Holy Ghost exhort unto that serrile, and
doubting, and distrusting fear, as to stand fri 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 nowhefe immediately by name,
and personally to any of us, yet what it saith to
believers generaUy, 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 beUeve 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 xiu. 3, 'Except ye repent, ye shaU
perish,' he that beUeveth this word believeth also
touching himself, that except he repent he shaU perish ;
so when the word saith, John iii. 15, that ' whosoever
believeth in Christ shall not perish, but have ever
lasting life,' as l^hence Paul said to the gaoler. Acts
xri. 31, ' BeUeve thou in the Lord Jesus, and thou
shalt be saved ;' so every minister of the gospel may
say to Thomas such a one, John such a one, and
James such a one, ka., BeUeve thou in the Lord Jesus,
and thou shalt be saved ; and every believer which
beUeveth 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 wftrd doth nowhere speak namely and par
ticularly to. any of them, have authority to remit the
sins of their penitentaries ? They wiU tell us, though
untruly as they practise it, that they have aU 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 wUl not give us leave, from a general to
infer a particular. But if thefr seduced ones must
believe, that though thefr priests be not there' framed,
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
Sa,ith, ' "Whosoever beUeveth shall be saved,' yet thence
assure himself particularly by faith of his salvation.
Yet, but seeing it is no article of the creed to believe
a man's ovm 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 beUeve in Jesus Christ his Son,' ka., 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
beUeve 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 Ufe ever
lasting, vrithout which particular application to our
selves, the devil may believe the articles of the creed.
And albeit we do not always so infaUibly 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 vrith the apostles, Luke xvU. 6,
that from weakness of faith, and slender assurance, we
may grow unto strength of faith, and fuU assurance, as
the apostles did. Yea, but the greatest certainty we
can have of our salvation is only the certainty of hope,
not any certainty of faith ; we may hope well of salva
tion, doing our duties, but we may not vrithout great
presumption assure ourselves by faith of it. "Where
unto we answer, 1, that howsoever hope, aa 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 thai 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,
Eom. V. 5, that 'hope maketh not ashamed,' which, aa
Austin ¦* noteth, it should do, if he that hopeth faUed
of hia 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 thatwe hope for. And again, Heb.
ri. 19, he calleth hope ' an anchor of the soul, both
sure and stedfast;' and giveth unto it, chap, iii, 6,
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 faith,
and it upon the promise of God in his word, whence
both faith and hope are certain of that they believe
and hope for. 3. That it were great and wicked pre
sumption to hope for salvation by virtue of our own
doings, but no other presumption than godly to assure
* In Ps. xxxvi.

148

AIRAY 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 tremlling. 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 hon-or of that
punishment which is due unto their sins, that they
carry vrith them even an hell within their own bosom.
Such a fear in the end breedeth despair, and is always
so repugnant unto love, that in love there is no such fear,
but ' perfect love casteth out such fear,' 1 John iv. 18.
There is another fear, which is a godly and a son-like
fear, such as was in Job, of whom it is said, chap. i. 1 ,
that 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 hiin, nay, as he doth the
more fear to displease his father, the more certainly
that he is persuaded of his father's love towards him, so
the child of God in whom this godly fear doth dwell,
the more certainly he is persuaded of the love of God
towards him in Christ Jesus, the more he feareth him
vrith 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 slarish fear, that this fear is never
severed from love, but the more we love, the more we
fear to displease him whom we love, and the more we
fear to displease him whom we love, the more we love
him. Now, it is not to be doubted but that the
apostle in this place speaketh of this godly fear, the
other being such a fear as the Holy Ghost throughout
the whole Scriptures would have utterly abandoned in
all the children of God. Yea, but it is added, ' with
fear and trembUng,' 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. U. 11, where they are both joined, as here in the
apostle : ' Serve the Lord with fear,' saith the prophet,
' and rejoice in trembling ; ' where by trembling can
not be meant any doubt or distrast (for what rejoicing
can be in such trembling as ariseth of doubt or dis
trust ?), but by trembling is meant a reverence of hia
majeaty, 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 camal security,
whereby we grow careless and negUgent to do that
which is good ; and with trembUng 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 ovm 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. vrith all humbleness and
reverence towards God, not doubting of hia love to
wards us, but because we know he loveth us, fearing
to displease him, either by camal security of doing
any good at all, or by vain presumption of our own
worthiness for that good which we do.
The lesson, then, which hence we are taught is,
what ought to be the continual conversation of a Chris
tian, and how we ought to walk in the whole course
of our life. We ought to ' pass the time,' even the
whole time, ' of our dwelling here,' as the apostle
speaks, 'in fear,' even in the reverent fear of his
most holy name, in whose favour is life, and joy for
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 everjrthing that may offend
his godly vrill. ' If I be a master,' saith the Lord by
his prophet, Mal. i. 6, ' where is my fear ? ' whence
it is plain that aU 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 Ufe, and
fear to displease him. The one is this : his eyes
always behold us ; whatsoever we do is naked before
him ; he knoweth the very thoughts of our hearts
before we do conceive them, and there is nothing hid
from him. This surely should make us watch, even
over our thoughts ; it should make us careful in all our
ways, that we do not anything whereby we may grieve
his Holy Spirit. And if we kepi this always in re
membrance, that whatsoever we do God sees us, it
would stay oftentimes even the best of us from many
things which we do. For therefore it is that we fall
into many noisome lusts, that we defile ourselves ¦with
much filthiness of the world, that by many sins we
displease our God, because we think not of his pre
sence, and forget that he sees us. "Which of us is
there that in our prince's presence would not fear to
displease him ? How much more ought we to fear
to displease our God, in whose presence we are always,
and who beholdeth whatsoever we do ? Even the
regard of his majesty, before whom we stand, should
cause us to walk before him with fear and trembling.
The other motive to persuade us into a reverent
and careful walking, as fearing to displease our God,

Ver. 12, 13.]

LECTURE XXXIV.

149

is this : the quick and eagle-sighted eyes of the vricked
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 Ul both of us and of the gospel which we pro
fess. This also should make us watchful over aU our
ways, that thereby we do not offend and displease our
God. 'Have your conversation honest,' saith the
apostle, 1 Pet. U, 12, ' among the Gentiles, that they
which speak evil of you, as of evil-doers, may by your
good works which they shall see glorify God in the
day of the visitation.' The apostle saw that the
Gentiles, among whom they lived, were ready to pick
a quarrel at every little thing wherein they offended,
thereby to dishonour God and to discredit the gospel.
And therefore he exhorted them to look unto thefr
conversation, that thereby God might be glorified
amongst the Gentiles. And surely the GentUes then
were noi 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, sUp out of the
right way wherein they should walk, by and by the
vricked 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 vricked, that we do or say
nothing whereby they may take advantage against us,
or occasion to dishonour God, or to speak Ul of the
gospel. "Whether, therefore, we regard the majesty
of our God, whose eyes always behold us, or the quick
eyes of the wicked, whioh narrowly espy into our
ways, we see that we ought to ' pass the time of our
dweUing here in fear,' and to 'make an end of our
salvation vrith fear and trembling.'
Ought we, then, ihus to walk before the Lord vrith
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 vrith the names only of faith and

reUgion, 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 Ufe, vrith
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 aU 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 xvUi. 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 aU 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 pubUcan 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 I ' we must not
be puffed up vrith 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 vrith fear and
trembling. As hoUness, so humbleness and reverence
becometh the house of God, which we are, if we be
lieve aright in the Son of God, and so Uve as he hath
commanded. 'A wise man feareth, and departeth
from eril ; but a fool rageth, and is careless,' saith
Solomon, Prov. xiv. 16 ; whereby he teacheth us
that a reverent fear of God's majesty is a notable
means to make a good man to avoid sin. Pass the
time, therefore, I beseech you, of your dwelling here,
in fear, and walk in those good works which God hath
ordained you to walk in, with fear and trembling ;
vrith fear, I say, and trembUng, both in regard of the
majesty of God, whose eyes always behold us, lest
you displease him ; and in regard of the vricked,
whose eyes are prying into whatsoever we do, [that
they may have no advantage against you. Grieve not
the Holy Spfrit, either by camal 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 ; feaxfrig
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 foUoweth the reason why we ought thus to walk.
For it is God which worketh, ka. 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 vrith fear and trembling. ' With fear and

150

AIRAY ON THE PHILIPPIANS,

[Chap. IL

trembUng ;' why ?¦ ' For it is God which worketh,' &c.
Neither the vrill nor the deed in anything well done is
from ourselves, that we- should be puffed up with any
piride 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 wiU, as if, being a little holpen by
grace, it were in us to vrill that is good ; but by sancti
fying our corrupt will, that whereas before it was
wholly ,and only inclined uuto evil, now it loveth, and
liketh,' and followeth after that which is good — ' and
ths, deed.' .How? By giving grace to do that good,
to the desfre 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 ffrst
sianctifieth your vrills to desfre 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 iu 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 wiU and desfre
to do good, and Ukevrise the grace of doing that which
is good,, then iwhat 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 wiU 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 faU, had free wiU to choose the
good, and to refuse the evU ; but by his faU he lost
that which in his creation he had, even all free will
unto all the things of.the Spirit, so that tiU such time
as he be regenerate by the Spirit of God, he cannot at
aU 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 desfre to be loose, but of himself natu
rally wiUing and desirous so to Ue. ' The natural
.man,' saith the apostle^ 1 Cor. U. 14,. ' perceiveth not
the things of the Spfrit of God, :, for they are foolishness
.unto Uim:, neither, can he, know them,, because they
;a,re spfrituaUy 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 Spfrit,.
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 aij4
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 ovm power at
all to will or do that which is good, but that it ia
God which worketh in us both the vrill a,nd tho deed,
so that the thing which we do is no further good- than
it is whoUy guided and directed by the Spirit of God.
Take heed, therefore, and beware of such as teU you
otherwise than as ye have now heard and learned, Uiat
ye be not deceived by them.
Secondly, Hence, we are taught whence all onr suffi
ciency and all om- strength to walk in the ways of God
is, even from God, who is the alone author of aU good'
ness, and the giver of all blessings. ' What hast thoujj
saith the apostle, ' that thou hast not received?' Tq
prepare our hearts unto that whioh 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 om-selves to think anything as of
ourselves, but all our sufficiency is of God,' 2 Cor.
iii. 5. To wUl and desfre 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 wiU 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 gi-ace, but that we are no more able than
the branch that is plucked from the tree is able to
bring forth fruit. The sum of this point is, that the
fruits of the Spfrit 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, desfre to flee
that which is e-ril, 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 Uke unto these ; .and they
are so many testimonies unto : thee of .God's Holy
Spfrit dwelUng vrithin thee. Acknovfledge,, therefoi'^i
God's mercy towards thee, who, ' when thou wast m
thy blood, said, unto thee. Thou shalt Uve,' Ezek. xri. 6;
that is, who, when thou wast dead in sins and tres
passes, and hadst no will to be raised from the dea,d
sleep of sin whereinto thou wast faUen, hath quickened
thee by his Spirit, and of unwiUing made thee wilUng

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
Ufe, 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 vrill and to do the thing that is good. Glory,
therefore, in thy God, let thy soul rejoice in him, and
let his praises be ever in thy mouth. He it is that
fiUeth thy heart with good desfres, and he it is that
directeth thy steps in the way wherein thou shouldst
walk, and which leadeth 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 wUl and to do that
which is good. And why doth he so ? That God
may be all in all, and all the glory of om- salvation
may be whoUy his. The apostle teUeth 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
etemal life through Jesus Christ, before the foundation
of the world. And why ? The apostle teUeth us he
did it ' according to the good pleasure of his wUl,'
Eph. i. 4. ' He hath opened unto us the mystery
of his vriU,' 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, ihen, know
why God hath chosen thee, and refused him ; why he
hath made thee a vessel of honour, and Ijim 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
whieh 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 vriU, his good pleasure, the good pleasure of his
vriU. And when thou comest hither, here thou must
stay thyself, and cry with the apostle, Eom. xi. 31,
' Oh the depth of the riches both of the vrisdom and
kuowiedge of God,' ka. If it be the potter's pleasure
io make of the same lump of clay one vessel to honour,
and another to dishonour, who shaU 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 hovr
could this gift be more free than to have it given us
even of his good pleasm-e, vrithout respect of any
thing that was or might be in us ? Let us, then,
vrith aU thankfulness yield all obedience imto this so
merciful a God, who hath done so great things for us,
even because his good pleasure was such. He hath
given us all : let him have the 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 om- 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, and pure, ahd the sons of God, without
rebuke, dc. — Philip. II. 14, 15.

HITHEETO, then, we have spoken of that humble
obedience, which we, following the example of
Christ his humiUty and obedience, ought to yield unto
our God in all holiness of conversation. Now foUoweth
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 stfr us up unto all humble obedience unto our
God, to walk before him with fear and with trem
bling, so ought it likevrise to persuade us unto aU
humble and modest conversation toward our brethrenj
laying aside all secret murmuring, and all contentious
reasonings, and vrith meekness every one yielding one
unto another, and every one forbearing one another.
Do all things without murmuring, ko. These words,

352

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 quarrelUng 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 vfrtues whereby these bad faults maybe redressed,
namely, unto a modest conversation with our brethren,
and a peaceable agreement vrith all men. When the
apostle therefore saith, ' Do all things vrithout 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
vrith all men, and do all things vrith 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 Israehtes 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 garUc, 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 mm-mm-ers 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 kiU us with famine ? "W^hat greater

sinners are we than such and such, that have the
world at will, and all things at thefr desfre ? 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 rebeUions in the common
wealth, so to procure a remedy by a worse mischief,
are found to be murmurers against God, grudging at
that which he doth, and seeking a way without him to-
redress it. But what was the end of those murmurers.
amongst the children of Israel ? Some of them were
consumed by fire from heaven, others were smitten
vrith an exceeding • great plague, others died, being
bitten and stung with fiery serpents ; and of aU 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 deUver you. For aU 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 they go before them, and closely
seeking thefr- discredit, whispering amongst then'
neighbours whatsoever evU they can devise agaiast
them. So the evangehsts 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 foUowed thsm. So we
read. Acts vi. 1, that ihe Grecians murmured against
the disciples of Christ, pretending that thefr vridows
were neglected in the daily ministering. And this
principally ia that murmm-ing which our apostle m
this place would have abandoned, that we should not
malign one another, that we should not have any
grudgings or heart-burnings vrithin 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 coinmon, 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 ke be
our superior in wealth, or iu honour, or in credit, we

Ver. 14, 15.]

LECTURE XXXV.

153

murmur against him aa too great tq dwell so near us ;
and be he never so kind unto us, yet stiU we do
imagine that he bears himself too much upon his
wealth, or upon his bfrth, or upon his place, &c., and
overlooks us. If he be our equal, we grudge that he
should come forward as well as ourselvea, 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 aa he could.
Thus, amongst aU sorts there is murmuring, and
grudging, and repining ; so that whereas all things
should be done vrithout murmuring, nothing ia done
without murmuring. Yea, and which is the rile
maUce 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 likevrise whisper, one vrith another,
such things as tend to the disgrace one of another.
Now, see the root whence this mm-muring springs ;
surely it springs even from an evU and a cankered
mind vrithin ourselves, which makes us that we cannot
brook any of any sort, but whatsoever thefr 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
frait 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, Uke a flame, into
brawls, and heats, and open contentions, and discords,
and the more closely the fire hath been covered, the
more vehemently it wiU break out. It behoveth ua,
therefore, carefnlly to look unto it that we be not
tainted vrith this fault, and, if ihere be any such root
of bittemesa in any of ua, 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 aU things without murmuring. Be
not ready to take offence at every smaU fault one with
another; foster not within yourselves any ill opinions
of 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 weU one of another ; let every man yield
one unto another ; let every man bear one with an
other ; and let all things be done vrith cheerfulness and
modesty. For this ye must know, that he that dis
suadeth murmuring amongst neighbours and brethren,
doth withal desfre that aU 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 aU things that any way
concern your duties one unto another without mur
muring, and likewise without reasoning; for so it
foUoweth 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 brawUng, or quarrelUng, 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. xiu. 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
betvrixt themselves ; and. to that purpose he both
useth reasons to persuade thereunto, and jdeldeth of
his right rather than there should be any such betvrixt
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
vrith 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 Uke.' Ye see,
then, what rice 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 follow those murmurings, and privy grudgings
whereof we spake before. For as wood and fuel is
unto the fire, so are those close murmurings unto these
open brawls and contentions, even the vci-y 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 Ue boiUng
vrithin the breast of him that fostereth them, yet do
they at length shew themselves in thefr colours, even
breaking out into open strifes and contentions. It

154

AIRAY ON THE PHILIPPIANS.

[Chap IL

standeth us upon to strangle both the motherland 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 you 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,
overy toying and trifling matter, breed brawls, or kindle
the coals of dissension amongst you. It is the coun
sel of vrise 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-
inj up a sluice, lets in the waters which before were
shut up, and so drowns whatsoever is in the way.
But the thing which therein he teacheth us is this,
that we should 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. BrawUng aad
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. FoUow, 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 be blameless, and pure, ko. Now fol
loweth the reason, as I take it, of both ihe branches
of the apostle his exhortation ; namely, why we should
both walk in holiness of life before the Lord with fear
and trembling, an d why our conversation with om- neigh
bours and brethren should be without murmuring and
reasonings. The reason is twofold : the one in respect
of ihe Philippians, ' that they might be blameless and
pure,' &c. ; the other in respect of the apostle himself,
' that h& -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, ia this : thai we

ought to lead a Ufe as the sons of God in the midst'
of a fro-ward people, therefore we ought to pass the-
time of our dwelling here •with fear and trembliflgi and
to do all things vrithout murmuring and reasoning.'
The reason seemeth to be dra^wn from the end why
we should so walk, why we should sq do, "Why should-
we 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 thia 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 ns-aff
a mark to shoot at, whereat in our Ufe we must level
as near as possible we can, even to live vrithout 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 hafred of the
Jews ? No, they could not ; neither can we. For
our Saviour himself hath told us, that the world,; i.'ei
the vricked men of the world, shall hate us, and speak
all manner of eril against us for his sake falsely.' -Yet
therefore were they blameless, because the Jews hated
them without a cause, as om- Sariour saith of -himself;
John XV. 25, because there was no just cause of their
reproof. And so it is said of Zacharias and Ehzabeth
his vrife, Luke i. 6, that ' they walked in aU the com
mandments and ordinances of the Lord without -re
proofs.' Without reproof ; how? In respect of God ?
No ; but in respect of men they were' vrithout reproof^
inasmuch as they gave no just cause of exception
against them unto any man. And this is it whereunto
we must bend om-selves, and our studies, even soid
live as that we give no just occasion of offence or com
plaint of us unto any man either by word or by deed.-
Yea, but this also is impossible, so to Uve 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
Uve as not to give any just occasion of reproof ? Om'
Saviour Christ telleth us that we must be perfect, even
as om- Father which is in heaven is perfect : a -thing
altogether impossible for us to-be perfect in this life J
yet must we even in this life strive- thereuatOj that
though we cannot come as far as we should, -yet we
may endeavour io come as far. as we can,- -even' as' our
apostle vritnesseth of himself, where he saith,- -Phifipi
in. 12, 13, ' I forget thai which is behind, and endea
vour to that which' is before, and foUow hard toward
the mark,' &c. ; where he plainly sheweth, that though
he could not come unto perfection, yet he laboured
thereunto. Eight so, although we cannot be blame
less, nor haply without just occasion^ of blame and
reproof, yet must we study and endeavour sotoliT^

Ver. 14, 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 Uttle that
seeth not. When the apostle saith, ' do aU things
without mm-muring 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 then-
wrangUngs, 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 vrithout just reproof ? Nay, reprove him for his
¦cursed swearing, a thing most worthy reproof, yet re
prove him, and great odds but he will heap oath upon
oath to let you know how little he esteems- just reproof.
I speak that I know, having sometimes myself, to my
^reat grief, heard it. And if we should go farther,
how few such students should we find as study to be
blameless ? Ye yom-selves do see it, and find it in
the ordinary course of life and common experience.
WeU, let us know that not only scholars ought to be
-such students as we now speak of, but all generally, 6f
what sort or state soever they be, ought to study so
to lead thefr lives, as that they may want just reproof
amongst thefr brethren. And if we ought, then let
us be such students, and- let every of us set such a
watch before our Ups, that we may not offend vrith om-
tongue, and so order our steps that we give no just
occasion of exception against us, that so we may come
as near unto this of our apostle as we can, to be
blameless. The next clause is, that we may be pure. We must
walk before God with fear and trembling, and we must
do all things with our neighbom- without murmuring
4Mid grudging, that we may be pure ; that is, that in
om- spfrits there may be found no guile, but that in
singleness of heart we may speak and do whatsoever
we speak or^do. And this is set down as another
mark for us to shoot at, whereat likevrise we must level
so near as we can in the whole com-se of om- 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 whatsoeverwe speak or do proceed from
the singleness of a sincere heart, we shall avoid aU
just reproof for whatsoever we say or do. That, there
fore, we may be blameless, we ought to study to be pm-e
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
that dwell in houses of clay, whose foundation is in
- the dust, which shall be destroyed before the moth !
True it is, none can say, I have made mine heart
clean, I am clean from my sin ; but if God should 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. 16, ' 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 fi-aud and guile. So of that
which, in particular, the apostle speaketh unto servants :
Eph. ri. 5, ' Servants, be obedient unto them that are
your masters, according to the flesh, vrith 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 Christ ; for as James saith, chap. i. 8,.
' the double-minded man is inconstant in all his ways.'-
He that hath a heart and a heart, he that can dissem
ble with his lips and flatter with his tongue, there is
no trust to be given unto him. Our speech ought to
be simple, yea and nay ; and we 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 guUe
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
fax short of that purity which should be in youj
Study to be, as iu word, so in deed, and pure in both.
Let there be no deceitfulness in any of you, either
in the works of your hands, or in the words of your
lips. Ye are purified, and purged, and washed by the
blood of that immaculate Lamb Christ Jesus, which he
shed for the remission of your sins. Defile not your<
selves again with the filthiness of the world. Be ye
pure, that ye may be blameless ; be ye blameless aud
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.

166

AIRAY ON THE PHILIPPIANS.

[Chap. II.

LECTUEE XXXVL
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,
•^^ dc. This is the thfr-d clause in the apostle his
reason why we should hearken unto both the former
exhortations, why we should walk before the Lord in
holiness of Ufe, with fear and trembling, and why we
should do all things with om- neighbour vrithout 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
vricked and ungodly men, as, walking in the darkness
of thefr 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 ihem of Macedonia, m 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 vrith thefr brethren, that they may be blameless
and pure, and the sons of God ; that is, both knovm
to be the sons of God, by leading an holy and uncor
rupt life amongst the enemies of Christ and his trath,
and continue so to be, notvrithstanding the corrupt con
versation of the wicked among whom they live.
Here, then, is a third mark set down for us io shoot
at, a third thing whereunto we must bend ourselves
and om- 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 wUl, 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 le n:oi-c suvo than ther Lc. 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 aU 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
diUgence, and to bend ourselves and our whole studies,
that it may appear, both unto ourselves and unto
others, that y^e 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
tUe greatest comfort ? Or wherein can we take s(^
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 re
ness of thoughts, and disquietness of mind ?
Yea, but you will ask me how this may i
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 ihe fruits of the Spirit shewing
themselves in the hoUness of our conversation. ' For
as many as are led by the Spfrit of God, they are the
sons of God,' Eom. viu. 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 ihe apostle sheweth, and bring
forth the fruits of the Spirit. So, then, they which
waUi not after the flesh, but after the Spfrit, flying
fr-om 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 etemal Ufe. - Hereby
then we ourselves know that we are the sons of God,
even by the fruits of the Spfrit, which he hath given
us. And therefore Peter, in the place before aUeged,
' Give diUgence 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 Spint
mentioned before, ' ye shall never fall ;' where the
apostle plainly sheweth, that the way to confirm our
election unto ourselves is by the fraits of the Spint,
which he hath given unto us. Hereby, likewise, we
make it apparent unto others that we are the sons ol
God, if we walk in those gO':d works which God hath
ordafried us to walk in. And therefore our Saviour

Ver. io.]

LECTURE XXXVI.

157

¦Christ exhorteth us, saying. Mat. v. 16, ' Let your
light so sljine before men, that they may see your
good works, and glorify your Father which is in
heaven ;' even him whose sons they shall know you to
be, by those good works which they shall see you do.
So that, as the end wherefore we were predestinate to
be adopted into the sons of God through Jesus Christ,
was that we should be holy, and without blame before
God in love, so the means whereby we are declared,
both to ourselves and others, to be the sons of God,
is our holy conversation, and walking without rebuke
in the midst of a naughty and crooked nation. When
therefore I say that we ought to give all diUgence, that
we may appear to be ihe sons of God, the meaning is,
that we ought to be holy in conversation, and without
blame in ihe midst of a naughty and crooked nation,
that so it may appear that we are the sons of God.
Yea, but here again it vrill be said, where is he that
is holy in aU manner of conversation ? And who js
he that walketh, vrithout 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 unperfect, that we cannot be holy in aU
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 vrithout 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 Uve
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 ihe needful time
of trouble, come unto our God, and cry, Abba,
Father : hereby it doth and may appear that we are
the sons of God. The godly strife against sin, and
careful desfre of walking in the ways of God, vrithout
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
imtil the redemption of the possession purchased unto
the praise of his glory. If thou desfre further "proof of
these things, look into the holy Scriptures, and they
shall instract thee sufficiently herein. ' Blessed,'
saith our Sa-riour Christ, Mat. v. 6, ' are they, that
hunger and thirst after righteousness;' where our
Sariour sheweth, that not they alone which are right
eous, but they also which hunger and thfrst after
righteousness, are blessed, and consequently the aona
of God, So we read that Abraham's wiUingness to
offer np his only begotten son Isaac, for a burnt-offer
ing unto the Lord, was accepted vrith God for as sure
a proof of his faith and obedience aa 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
wiU is inclined unto that which is good. The Uke
may be said of David's wilUngness and desfre to build
a temple unto ihe Lord, 1 Chron. xxriU. 2. He
builded it not, yet his purpose and desfre to have
buUded ii was accepted with God. And generally
this is true, that the vrill and desfre is accepted vrith
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 vrithout
blame. The like is to be aaid of striring against sin,
that even the very striring 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, Eom. rii. 24, ' 0 wretched man that
I am, who shall deUver me from the body of this death ? '
And yet, because in hia inner man, and in his spirit,
he delighted in the law of God, he addeth immediately
in the next words foUowing, 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 vTotched
man,' ka.; and the conquest of the Spirit made him
to add, ' I thank God,' &c. Such a strife and fight
the bleaaed apostle had in himself, and such a strife
and fight all the children of God have within them
selves ; and this striring in them is a vritness 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 spfrit ? what denying of un-
godUnesB 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 deUght iu unrighteous
ness, and sell themselves to work vrickedness ; they
commit sin even vrith greediness, and gladly give thefr
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 thefr ears at the voice of the
charmer, charm he never so wisely. And therefore
the apostle calleth 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 are they from
striring 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. IL

God feel this strife and this desire within themselves ;
and this very strife against sin, and desire to walk
after the Spfrit vrithout 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
likevrise 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,' Eom. viii. 16, and which, by the fraits and
effects which it worketh in us, sheweth as much uuto
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 desfre to
lead a life according to God's vrill ; and hast thou a
longing after this comfort that thou art the child of
God ? Whatsoever be thine infii-mities, how crimson-
dyed soever thy sins be, whatsoever doubts else thou
easiest, 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 Spfrit 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,' PhUip. i. 6, when thou shalt be crowned with
glory and immortaUty 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 reUgion,
which have not God in all their thoughts, nor make
mention of his name with their Ups, unless it be to
blaspheme and dishonour his holy name, they 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 striring
against sin, and our careful endeavour to walk with
out rebuke. Yea, let us so look unto our stepa, 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 conceming us to speak evil of, but may
say that God is in you indeed, and so may glorify
him in the day of risitation.
Yea, but ye vrill say again unto me. How can we
thus Uve ? Is it not a naughty and crooked nation.

a froward and vricked people with whom we Uve ?
Can a man touch pitch,. and not be defiled. therewith?-
or walk amongst thorns, and not be pricked there
vrith? 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. Y^t the apostle, ye see
writeth unto them to walk so, both before God and
vrith 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 Ught, as chUdren of the
Ught, and as the sons of God, shevring ourselves to
be so even unto them, by walking vrith all care to be
vrithout rebuke amongst them. Otherwise no doubt
the apostle would have bid them to get out fi-om
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 thefr steps that they may
be known to be the sons of God, by walking with all
carefulness to be vrithout rebuke in the midst of a
naughty and crooked nation. There is great danger,
indeed, that we shall be defiled vrith pitch if we touch
it, and that we shaU be pricked with thorns if we walk
in the midst of thorns. Proofs hereof there are too,
too many in aU places. Joseph being taught in the
ways of God, feared God no doubt, yet, after thathe
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 than is conversing vrith the wicked.
For such commonly we are as they are -with whom we
converse ; and this ye shall always find to be most
true, that sooner and oftener is he that is good made
worse by him that is bad, than he that is bad is 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 vricked. 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 vrith us,' &e. And again, ' Enter not mto
the way of the wicked, and walk not in the way of
eril men. Avoid it, and go not by it ; turn fi'om it,
and pass by,' chap. iv. 14, 15. In both which places
Solomon wouldhave us to take heed of the' company
and fellowship of the vricked, as a thing very danger
ous. And certainly so it is, and therefore great heed
to be taken, lest, by conversing vrith the vricked, we
be defiled vrith thefr unclean conversation. Onr care,
therefore, must be that we may, vrith the prophet
Darid, protest and say, ' I haunt not vrith 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
tiiat doth not walk in the counsel of the vricked, nor
stand in the way of sinners, nor sit in the seat of the
scornful,' Ps. i. 1. What then ? Because the case
BO standeth, that the whole world Ueth in wickedness,
must we needa sever ourselves from the company of
men, and either shut up om-Sclves in some cloister, or
get us into the wilderness, there to lead a soUtary
Ufe ? So some have thought, and ao aome have done,
pretending that cause that they might not be defiled
with the corruptions of the world. But this is a thiag
altogether needless, as the example of just Lot sheweth,
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 Uve in the midst of a naughty and crooked
nation, we see we may live amongst them vrithout 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 dweU in, but
rather we are to think of these precepts following.
First, That we ' fashion not ourselves Uke unto the
world,' Eom. 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 ihe pride of Ufe, is not of the Father,
but is of the world,' 1 John U. 16. We must not
therefore suffer ourselves to be entangled with these
things, we must not walk in the paths of the vricked.
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 vricked, 2 Pet. U. 8. As also
we read of David, where he saith, Ps. cxix. 158, 'I saw
the transgressors, and was grieved, because they kept
not thy word ;' and again, ver. 136, ' Mine eyes gush
out vrith rivers of water, because they keep not thy
law ;' and again, ver. 53, ' Fear is come upon me for
the vricked 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 vricked, it should even be
a pain and grief unto us. Thirdly, We must, after
the example of Noah, that preacher of righteousness,
admonish the vricked of their ways, and wam them of
the judgments of God against aU 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 snch things as belong
unto their peace, and accompany salvation. Fourthly,
We must, in holiness of Ufe and integrity of conversa
tion amongst ihem, ahew 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
vrilleth, saying. Mat. v. 16, ' Let your Ught 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 Uve, 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 vricked of the world, and next, that ye
avoid the company of the wicked and ungodly. At no
hand suffer yourselves to be defiled by thefr unclean
conversation, and if ye may, keep yourselves from thefr
assemblies. In a word, study to be the sons of God
vrithout rebuke in the midst of a naughty and crooked
nation ; and the more wicked that they are vrith whom
ye live, be ye the more careful of your conversation,
that it be such as becometh the sons of God, thai
thereby they may be drawn, if it be possible, to glorify
God in the day of risitation, 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 bom again by the Spirit : we
are even ' a naughty and crooked nation,' as the apostle
here speaketh ; ' an eril and adulterous generation,'
as our Sariour speaketh. Mat. xii. 39 ; 'a froward and
crooked generation,' as Moses speaketh, Deut. xxxii. 5 ;
' a faithless and stubborn generation,' as Darid speak
eth ; ' a sinful natiop, a people laden with iniquity, a
seed of the vricked, 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,' ka., Eom. Ui. 13, ka. : so un
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 serring God,
altogether yielding ourselves servants unto sin. Most
miserable and wretched is our state, darkness vrithout
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 Spfrit, 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 ' '? — Sd.

160

AIRAY 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
ways, 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 Uberty of the sons of God, and made thee
an hefr 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 stfr thee up, as unto
thankfulness to thy God, so unto obedience to his vriU.

Hath he made thy darkness to be light ? WaUi not in
the unfruitful works of darkness. Hath he freed thee
from the bondage of sin ? Fly from sm 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 XXXVIL
Among whom ye shine, as Ughts in the world: holding forth the word of life. — Philip. II. 15.

A MONG whom, ye shine, ko. 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 vrithal, in the vrisdom
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,'
&c. 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 caUed 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 continuaUy lights and fires are set out for the
direction of seamen into the haven and safest entrance.
For even such the apostle commendeth the PhiUppians
to be, lights which shined in holiness of Ufe 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 PhiUppians Ught,
I note the singular prerogative and honour of aU the
faithful members of Christ Jesus. For that which
the apostle here giveth to the Philippians, belongeth
to all the faithful. AU the faithful chUdren of Christ
are called lights, shining Ughts, lights shining in the
world. Now for our better instruction how they are
caUed 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 Ught,' 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 imto 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 Ught that shineth in a dark place.'
By this Ught the Holy Ghost illuminateth the blind
ness and darkness of onr gross understandings, and
directeth us in the ways of God, which lead unto
salvation. 3. The apostles and ministers of Christ
Jesus are caUed lights, as where our Sariour saith
unto them. Mat. v. 14, ' Ye are the Ught of the
world ; ' which glorious title is given unto them, both
because of that testimony which they give unto that
trae light, the everlasting Son of God, Christ Jesus, and
because of the gospel of Christ Jesus which they preach
unto us. 4. AU the faithful members of Christ Jesus,
aU Christians, are caUed Ughts ; 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 Ught,' 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 caUed Ughts 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 Spfrit shining into our hearts, to expel thence
the thick mists of blindness, darkness, and ignorance.
For whatsoever Ught 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

Ver. 15.]

LECTURE XXXVIL

161

light from him, even as the moon and the stars do
borrow thefr Ught 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 Ught shineth
unto them thefr darkness is tumed into Ught, and
they are termed Ughts of that light which they have
fi-om this Sun of righteousness. So that when the
Holy Ghost caUeth ihe faithful lights, he noteth
therein the fellowship which they have with Christ
Jesus, from whose most clear light they borrow thefr
Ught. (2.) The faithful are called Ughts in respect
of ihe word, inasmuch as they beUeve, and embrace,
and profess the holy word of God, which he hath
ordained to be a lantern unto our feet, and a Ught
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 tumed into light, and we
made Ughts in the world, yet because we receive this
light by the ministry of Ihe word, therefore both the
word itself is caUed Ught, and they likevrise that re
ceive the word vrith 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 Ufe and our dfrection in matters of
reUgion, in respect of this profession they are caUed
Ughts. (3.) They are called Ughts in respect of their
Ufe' and conversation, inasmuch as by the hoUness of
thefr Ufe, and integrity of then- conversation, they
shew themselves to be exempted and delivered from
the power of darkness. Both thefr works, in respect
of the unfruitful works of darkness, are caUed lights,
and themselves glorifying God by these works are
eaUed lights. Now see what instruction- these things
may minister unto us.
1. In that the faithful are called lights, not from
any Ught in themselves as of themselves, but from
that Ught which they have and borrow from Christ
Jesus, that Sun of righteousness, this may teach us
what we are vrithout Christ Jesus, even darkness
without Ught, 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 ia it but mere fooliahness ? our
understanding, what ia 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 aU the reason, wisdom,
and understanding that he hath, ' the things of the
Spirit of God,' 1 Cor. u. 14. And therefore the
apostle, writing to the Ephesians, telleth them thus,
chap. V. 8, ' Ye were once darkness,' to vrit, 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, thefr darkness
*Qu. 'Lord'?— Ed.

waa turned into Ught ; 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 darlmess ; 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 Ught, 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
Ught, and when we dwelled in the land of the shadow
of death, thou didst cause the light to shine upon ua.
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
ofthe word which they profess, and in the Ught whereof
they walk, ihis may teach us how precious the holy
word of God ought to be unto us. If, walking after
the dfrection of the word, we only walk in the Ught,
then judge ye how we walk vrithout 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 joumey. AJnd 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 Ught 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 coining,
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 accoimt we
make of the word, even no more than of a tale ihat 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, haring heard the word, doth afterward
think or meditate with himself of the things that he
hath heard, and layeth them up in hia heart, to make
them the rule and direction of hia Ufe ? 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
ia told ? Well, whatsoever account we make of it,
L

162

AIRAY ON, THE PHILIPPIANS.

[Chap. H.

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 Ught 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, Uke a roaring lion,
whom he may devour.
3. Thfrdly, in that the faithful are caUed Ughts 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, ihat 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 Ught 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, approring that which is
pleasing unto the Lord, having no fellowship with the
unfi-uitful 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 generaUy,
why the faithful children of God are called Ughts, and
of the instructions which the reasons thereof may
minister unto us.
Secondly, Here I note two quaUties 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 caUed light, unless it have light
in itself, in whatsoever darkness it shine. The faith
ful children of God then, if they wiU 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 Ughts 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 Ught and
shine upon most loathsome and filthy places, yet still
doth it remain in his own purity, not at all defiled
there-with. Herein these Ughts (I mean ihe faithful
chUdren of God) must resemble this light of the sun.
It cannot be that they should not at all converse vrith
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 theylive amongst
vricked 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 stiU
vrithin themselves the purity of the sons of God. And
therefore the apostle, in the place before alleged, thus
exhorteth, ' Have no feUowship with the unfruitful
works of darkness.' He doth not simply forbid aU
fellowship -with the children of darkness, but ¦with the
unfmitful works of darkness, such as are gluttony, and
drunkenness, chambering and wantonness, strife and
en-vying, and the like ; ¦with the filthiness of these, and
the like fruits of sin, he would have us not to defile
om-selves. ' For what fellowship, ' as saith the apostle;
' hath light with darkness ? ' Sm-ely no more than
hath righteousness with unrighteousness, the bekever
with the infidel, or Christ with Belial. If, then, we be
such Ughts as here the faithful children of God are
termed, no question we hate all fellowship with the
unfr-uitful 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 inay quickly
try and examine whether ye have that Ught in yourr
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 Ught of
the sons of God within yourselves, ye have no dehght
in the works of darkness. Now, what the work's of
darkness are, ye know out of the apostle, even ¦ glut
tony and drunkenness, chambering and wantonness,
strife and envying,' and generaUy all the works ofthe
flesh, even whatsoever things are such as the doing
whereof may not well abide the Ught. Examine your
selves of these things, and condemn yourselves, that
ye be not condemned of the Lord. If any pf you he
tainted with any of these things, purge out this old
leaven, that ye may be a new lump ; cleanse yonr
vessels from these fiilthy dregs, I mean yourselves
from these pollutions of sin, that ye may be an holy
temple unto the Lord. True if is, God alone is hght
without any darkness, and there is no chUd of God
whose Ught is not dimmed with some darkness. But
this is no ground for thee, that therefore thou mayest
waUow in vrickedness, 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 Ught vrithout 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. ' impai-ted ' ?— Ed.

Ver. 15.]

LECTURE XXXVII.

163

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, Eom.
xiu. 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 Ught in yourselves, and com
municate the Ught that is in you unto others ; which
is the second quaUty mentioned here by the apostle.
' The second quality which I noted here in these
Ughts, in the Philippians, is thai they held forth the
word of life unto others. How ? Not so much in
word and talk, as that by the example of thefr Ufe they
gave plain proof that the word of life dwelt in them
plenteously. Whence I noted another quaUty neces
sarily requisite in all the children of God, which is,
that they have not only light in themselves, but they
also communicate the same unto others. The children
of God must not think it enough to keep themselves
unspotted of the world, but they must, by word, and
deed, and example of life, help to puU others out of
the fire. The prophet describing the vricked man by
certain fruits of the fiesh, 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 vrith others unto miscibief, but
he must reprove the sins of unfaithfulness, either by
word, or at least by example of Ufe, that either by
Word, or by example of Ufe 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 thefr- Ught
from the sun, do the Uke. The Uke also must the
sons of God do. That Ught which they have by thefr
feUowship vrith Christ Jesus, the Sun of righteousness,
whether it be the Ught of the knowledge of God's wiU
revealed in his word, or the light of the Spfrit of sanc
tification, all the Ught that is in them they must com
municate to the benefit of their brethi-en, doing good
unto aU, and turning many unto righteousness. And
albeit the ministers of Christ, and dispensers of God's
holy mysteries, ought especially to be such Ughts as
now we speak of, holding out the word of life unto
others, and tuming many unto righteousness, both by
word and by example of life, yet we see that also aU
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 thefr 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 aU
be Ughts 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 I 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
thefr hearts, as from the root, should spring all the
fruits of that Ught which they should communicate
unto the benefit of others. True it is, that as one
star differeth from another in glory, so amongst the
sons of God, some are more clear and bright shining
lights than others, some better instructed and taught
in the word of life^than others ; for some are ordained
to teach, some to be taught ; some by hearing only,
some both by hearing and reading, grow up in the
knowledge of the word of life. Yet still this is true,
that in aU 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 thefr
Ufe, 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 hoUness of life
unto others, that by our profaneness and vrickedness
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 stfr 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 Ught unto others,
that it doth easily appear that God is in him indeed.
Take heed, therefore, lest the Ught which seemeth to
be in "you be indeed darkness. Have light in your
selves, and communicate the Ught 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 Ufe, in all
hoUness of life, one unto another. Eemember 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 Ughts 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 uuto thy God as thou canst, that
so thy light may shine, that there be no darkness at

164.

AIRAY ON THE PHILIPPIANS.

[Chap. IL

all in thee ; and make it a great part of thy study and
deUght, by the light that is in thee to bring others out
of darkness into light. And let this suffice to be
spoken touching ihis honour given to the saints of
God, that they are called lights, and touching the
qualities required in these lights, namely, that they
have Ught 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
caUed the word of life. So Ukewise 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 Ukewise 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 many. As,
first, it is called the word of Ufe, because by it we are
begotten and born again unto a new Ufe, 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 Ufe, because ' it is the pov/er of
God unto salvation uuto all them that beUeve,' Eom.
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 caUed tUe "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
caUed 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 ti-uth, the gospel of salvation, &c.
Even this, that it is called 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 are brought unto us

in conduits, even unto our doors, and yet we will scarce
atep out of our doors to drink of them ; nay, we will
sit in our doors and in our houses, tallring and sleep
ing, rather than wo will corde into the house of God,
and drink of these waters. Every light excuse, and
every small business, will serve to stay us from commg
to hear the word read and preached. I told you even
now of our slackness in coining, of our negUgence in
hearing, of our carelessness to meditate after we have
heard, of the holy word of Ufe. 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 ihe 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 serrice-
time of day, but ' remember,' saith he, ' that thou
keep holy the Sabbath-day.' He doth not lunit 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 thyself
judgment. Oh consider this, men and brethren, what
it is that we call 3'ou unto. It is the word of hfe, by
which you must be begotten unto etemal 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 spaiTows and the swallows
happy that might nestle themselves in the house ot
God, insomuch that he brake out, as Ps. xhi. 1, 2,
Ixxxiv. 1-10. Our case is not as Darid's was ; we
may come. We should say, therefore, with David in
another place, Ps. cxxii. 1, ' I was glad,' &c. Yea,
we should call one mito another, and say, as it is in
Isaiah, chap. ii. 3, ' Come, and let us go up,' fe.
Scrufamini Scripturas, .ka., John v, 39. ' Let the
word of Christ dwell in you plenteously,' &c.. Col.
iii. 16. In a famine of bread, je 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 wbat care for
your souls ? The sickness is most dangerous when it
is least felt.

Ver. 16-18.]

LECTURE XXXVIIL

165

LECTUEE XXXVIIL
That I may rejoice in the day of Christ, that I have not run in vain, nor laboured in vain, dc. — Philip. II. 16-18.

THUS far of the former reason, and of the uses
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, ka. 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 blaUieless and pure,' &c. ; so for my sake also,
' that I may rejoice,' &c. 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 they are gained unto Christ :
' That I may rejoice in the day of Christ,' ke. 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 judgment 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
ai-changel, 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 PhUippians 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 shaU
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 useth seemeth to be borrowed from them that run
in a race, wherein, though many run, and labour hard
toward the mark, yet one alone receiveth the price,
and the rest run in vain and labour in vain, because
they obtain not the price or the thing which they run
for. So the apostle maketh his account that, in respect
of them, he should be like unto those that run in
vain and labour in vain, if, having laboured to gain
them unto Christ, they should not walk worthy of
Christ. This, therefore, in this place, is the sum of
the apostle his desire, that the Philippians would so
walk worthy of Christ, both before God and with thefr
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 Ukewise
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, caUeth the Philippians,
chap. iv. 1, ' hia 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-
aaloniana, 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 purpose
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 shaU 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

166

AIRAY ON THE PHILIPPIANS.

[Chap. U.

discouragements, for who more contemned, who more
disdained, who more hated, who more disgraced than
the ministers of Christ Jesus ? True it is, and it
is the shame of our times, that' they are counted- of
many as the very 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 trath 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 repro-ve
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,' ka., 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 vU. 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 agai- st 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 shaU 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 theii- heads against us, but shaU 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 hav6
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 ns, ol-
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 ihe 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 broughtunto 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 eyes of the Lord, and my God shall be
my strength.' By which words it is out of aU doubt
cleared, ihat 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 tlley be glorious in the eyes of
the Lord, and their God shall be their strength. To
the like purpose is that in Ezekiel, where th6 Lord,
instructing the niinister and watchman- of the house

Ver. 16-18.]

LECTURE XXXVIII.

167

of Israel in his duty, he saith, Ezek, iU.: 17, 19, 21,
' Son of man, I have made thee a watchman,' &c. 'If
thou wam the wicked, and he tum not from his wicked
ness, nor frotn his wicked way, he shall die in his
iniquity ; but thou hast delivered thy soul,' &c.
Vi^hat is then the minister's duty? To warn the
wicked; and his duty is to turn from the wickedness
of' his ways, j Ii 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 thathis
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 i oftentimes his blood. It is for you to look unto
it thaii 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 wUl 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 wildemess. 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-
proveth, or correcteth, or instructeth thee, it is that
he may rejoice in the day of Christ, that he hath not
run in vain nor laboured in vain. And this much of
this latter reason to enforce the former exhortations.
Yea, and though 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 wUlingly 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 off'ered. 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, we 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 shonld be so dear unto us as the
good of them over whom the Lord made us overseera ;
persecution and banishment, stripes and imprison
ments, yea, the loss of Ufe 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 ia
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 PHILIPPIANS.

[Chap, II.

not to love our lives unto the death. "What then?
Because our death may be for the confirmation of
their faith, are we to offer ourselves unto death?
Nay ; we may not seek death, nor willingly run 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 revUe you, and persecute you, ka. Eejoice, "
and be glad ; for great is your reward in heaven.'
Thus the apostles Ukewise 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 ns, so ought we to rejoice in tribulations and
persecutions, and to be glad though we be offered up
upon the sacrifice of their faith, who by our ministry
have beUeved.
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. ShaU 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
anibassadors 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 wag 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
tUl 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 seema, besides other
purpoaea which ahe had, that she thought her house
would be the better if she might get them into it.
Not many Lydiaa. I wish we might have such
hearers as Peter had. Acts ii. 87, 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 would lay the same up in their hearts, and
digest it in their souls. Our desire is, as I said ere
whUe, that our labour in the word may not be unto
you in vain, but that by our ministry we may offer
you up as living sacrifices, holy and acceptable unto
God. If we ought not to spare our lives unto the
death for you, ye ought so to hear the word of us,
that ye grow up in faith, and love, and every good
work. If we ought to pour out our blood for an
offering for you, for the confirming of your faith, ye
ought first by faith through our ministry to be made
a spiritual sacrifice unto God, that so our souls may
be poured out as a drink-offering upon the sacrifice of
your faith. For both these are implied here in our
apostle. We hear what pastor and people should do,
and we see in daily experience what they do, even
both so little answerably unto that they should do,
that it may be as truly now said as it was in the
prophet's time. Like pastor, like people. But I wiU not
now stand farther to open and cut up these "sores.
Consider only in a word with me, I beseech you, a
reason which 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, caUed 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 aacrifices of the New
Teatament ; these be lively sacrifices, and holy and
acceptable unto God ; and these, together wilh the
sacrifice of praise, and of the works of love, are the
only sacrifices which now Christians are to offer nnto
thefr 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.

169

and people to do that they should ! In the pastor,
his bummg zeal to give his life for his people; in the
people, their obedience of faith by the ministry of
their pastors, are their holy and Christian sacrifices,
and their reasonable serving of God. And these
sacrifices are now no less to be offered by us in the
New Testament, than were those sacrifices of beasts
and other Uke 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 apeak of
thia in a word. Now a word Ukewise of that that
foUoweth. For the same cause, dc. 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 ihem likewise to be
glad and rejoice with him if he by his blood should
seal the testimony ol 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 death, to make great
lamentation for him ? Acts viii. 2. Yes ; no doubt
they did well ; and whensoever the church is deprived
of any worthy member, especially of any worthy
pastor and teacher, there is just cause of great sor
row. And the apostle alloweth a moderation in
lamenting for the dead, so that we '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 shonld 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 frait which comes to the church by
their death, if they sufier martyrdom for the confir
mation of the brethren's faith. For seeing their con
stancy and their cheerfulness to seal that truth with
iheir blood, which they taught and preached, this
should both make us rejoice that God giveth such
strength unto his saints, and likewise confirm us
in the faith of Jesus Christ, and further animate
us patiently to endure whatsoever tribulations ^for
Christ his sake. The apostle himself would not, no
doubt, rejoice simply in his suffering and death,
but in that only thereby God should be glorified,
and 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 caveat, that
we do not judge of a martyr only by his suffering, but
further by the cause of his suffering; for not the
suffering, but the cause of his suffering, makes him a
martyr. If he suffer death for the testimony of Christ
Jesus, his death is well called a martyrdom ; and in
his death we are so to rejoice, as afready 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 lowU
ness of mind.

LECTUEE XXXIX.
And I trust in ihe Lord Jesus to send Timotheus shortly unto you, that I also may be of good, comfort when I know
your state, kc. — Philip. II. 19, 20.

A ND I hope in the Lord Jesus. In this latter part
-^-'- .of this chapter, the apostle his desire is to
comfort the Philippians, and indeed to confirm them
that they should not 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
-comfort. To comfort them therefore he, 1, promiseth
to send Timothy unto them, a man whom themselves
knew to be a faithful minister of Christ Jesus, and to
love them sincerely ; 2, he putteth them in hope of
.his ovra 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 Eome, 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,
Vras 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, ha 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, stUl 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, Ihope
in the 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 certainly the issues of his own thoughts and
purposes. And therefore the prophet Jeremiah thus
confesseth unto the Lord, and saith, chap. x. 23, ' 0
Lord, I know that the way of man is not in himself,
neither is it in man to walk and direct his steps ;'
- which the prophet spake upon occasion of Nebuchad
nezzar's tuming his power to go against Jerusalem,
because of Zedekiah's rebellion, when athis 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 gra,ce preventing him put them in his heart-
according to that it is said, ' It is God whieh 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 month, 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,
I hope in the Lord Jesus, and. If the Lord will. II
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 tbis
day, that we do too, too resolutely break out into such
speeches as these mentioned by the apostle, and other
such Uke. Well, that which the apostle laid down for
a rule unto them, ought also to be a rule unto us ; we
ought to say in all such cases, ' If the Lord wiU, m
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, of 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
wiU 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 ma,ny
godly men who gladly acknowledge that truth which
I have taught, and Ukewise 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 chUdren of God upon aU 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 they
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 them or to over
throw them. I add this, of observing this form of
speech with reverence and holy fear, because it so
falleth out, I know not how, that oftentimes we use
good forms of speech, 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 have sworn to say, ' God
forgive me that I swear ;' when we have done such
an evil thing, to say, ' God, I cry thee mercy,' what
meant I to do that ; and in this that we now speak of,
when we mean to do such a thing, to say, ' I'll do it,
and God will ;' speeches commonly used, and often
times, I doubt not, very well used, but oftentimes in
such an idle and only customary manner, that therein
we greatly offend, because thinking not what we speak,
we speak not with that reverence we ought to speak.
And indeed it is a plain breach of the third 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 wiU 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
apoatle 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
rgloried 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 thatPaul 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 foUowing 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,'
kc., ' to send,' ka., 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 shaU
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 mutuaUy
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. ' Eejoice,' saith the apostle, Eom. 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 affectloned one uuto 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
aU 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 Uke,
saying, ' I thank my God always on your behalf, for
the grace of God which is given you in Christ Jesus,'
&c ? All his epistles to the churches, save that to
the Galatians, have this or the Uke 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

AIRAY 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, aud this
mutual affection one towards another ? In the mem
bers of our body, if one member suffer, do not all the
members suffer with it ; and if one member be had
in honour, do not all the members rejoice with it ?
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 affectloned 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 ? Nay, I fear me that the state of
such churches as should comfort us doth grieve us,
and that we are not grieved for the state of other
churches which should grieve us. Look particularly
into ourselves, is it a comfort unto us when we know
of the good state one of another ; and is it a grief unto
us when we hear of the decayed state one of another?
Nay, commonly we repine when we see the state of
others better than our own, either in wealth, or in
honour, or in favour, or the like ; and commonly we
are glad when we see another, especially if he be ofthe
same trade and profession with us, go down the wind,
as we say. W"e 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 foUoweth the reason why he sent him.
For I have no man like-minded, ka. This is the
reason why he rather sendeth 'Timothy than any ofthe
rest that were vrith him, because of aU that were with
him none were like-minded in general to do thefr duty
in their ministry, and none which in particular would
so faithfully and sincerely care for thefr 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 weU worthy a large discourse, but I can
only point at them. The commendation of Tunothy
[is] 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 rineyard, to do the work of an evangeUst and
of a minister ; and such a one as in particular hath an
earnest desfre to procure thefr 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, ffrst, 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 vriU, and to preach
the gospel of Chiist 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 thai would faithfully labour to
that purpose.
Again, the apostle his care to send such a man unto
ihem, may be a good pattern to bishops and pafrons
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 wUl 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

J i

Ver. 21,22.]

LECTURE XL.

173

season with the Philippians. But the speaking of
these things in this place is to Uttle purpose, therefore
I briefly pass them over.
The third thing which I observed in these words
was, how behoveful it was for the PhUippians to re
ceive such a man, sent in such love, vrith 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 you in the Lord, even for the
word's sake which they preach unto you. They faith
fuUy care for your matters, not for your worldly mat
ters, either in respect of you or of themselves ; for they
seek not yours, but you ; but they faithfully care for
your spfritual 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 ;
they teach, they improve, they correct, they instruct
you ; and all is, that your souls may be saved in the
day of Christ. Now they lead you forth beside the
waters of comfort, now they bring you to feed in green
pastures, now they caU 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 hafry 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 thefr work's sake ? ' Obey them that have the
oversight of you,' saith the apostle, Heb. xiU. 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 bumt 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 may
not run in vain, nor labour in vain amongst you, but
that we may bring you to ihe obedience of the faith.
We would have you to take heed unto the wholesome
word of truth, which is able to make you wise unto
salvation, and to esteem of it not as the word of man,
but, as it is indeed, as the word of God ; for howsoever
we be sinful and mortal men, of the same mould and
metal vrith yourselves, that bring you this treasure,
yet is it the word of life which we bring you. Oh let
it dwell plentifuUy in you, that ye may abound in all
knowledge and every good work, and love and honour
them which faithfuUy 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, do.
Philip. IL 21, 22.

^OB all seek their own, ko. Touching the mean
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 Eome vrith 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 speaketh uni
versally of aU 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
aU the world is set upon covetousness, because so
many ran after riches, and aU 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 the prophet, Jer.

vi. 13, ' and from the prophet to the priest, all deal
falsely ; ' where the prophet's meaning is, that very
generaUy 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 ihe Scriptm-es, that in reproofs of sin all are
accused if many have offended. When, therefore,
the apostle here saith, ' All seek their own,' &c, his
meaning ia, 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 o\vn,
ka. 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
Chriat'a 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 vrith him sought their ovm. Their own
what ? Their own ease, thefr own profit, thefr 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
wiUing 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 honom- 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 thefr- own, and not that which is Jesus Christ's ;
to regard more their own ease, or pleasure, or profit,
or honour, than the honom- 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
Sariour saith. Mat. vi. 23, ' If the light that is in
thee be darkness, ho-w 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 tum
aside after the world, or prefer anything 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 thefr 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 thefr flocks ? In the new Testa
ment the apostle noted it in John Mark, Acts xv. 38,
that he departed from him and Bamabas from Pam
phylia, and went not with them to the work ; in
Demas, that he forsook him and embraced this pre

sent world ; and in this place he notes (it seems)
many, that they sought their own, and not that which
was Jesus Christ's. And if here this fault had
stayed, the harm had been the less. But both always
there have been, and still there are even to this our
day, many tainted with this fault ; for not to speak
of those monsters of men, rather than ministers of
Christ, that intrude themselves into this holy calling;
not with any purpose to work in the Lord his rine
yard, but only to feed upon the portion of the Lerites,^
making of the ministry no more but a plain occupa-"
tiou, 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 thefr own than that which is Jesus
Christ's ? How many are ihere that do withdraw
thefr shoulders from this burden as much and' as often
as they can, and take as little pains in this W'ork as
they can ? And do not these seek thefr own ease
more than that which is Jesus Christ's ? Again, how
manj are there, whose minds being bevritched vsith
the love of the world, are so carefully occupied about
the things of this life, that they do not intend the
work of thefr ministry as they should ? And do not
these seek thefr ovm profit more than that which is
Jesus Christ's ? Again, how many are there that
preach themselves rather than Jesus Christ, seeking
rather thefr 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 thefr 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-vrill ; rather in
hope of preferment for thefr 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 ? WeU, 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 thefr own
pleasure, or their own profit, or thefr own honour,
or anything else rather or more than the buUding up
of Christ his church in faith, and in love, and in
every good work of the Spfrit.
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 tuming 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 furthe^
ances, or at least no hindrances thereunto. Our
calling and commission is to preach the gospel of

Ver. 21, 22.]

LECTURE XL.

175

Christ Jesus ; a woe is unto us if we preach not the
gospel, and our apostle most straitly doth adjure us
unto this duty, saying, ' I charge thee before God,
and before the Lord Jesus Christ,' &a. 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 Lo do our heavenly Father's
business, in begetting men unto the faith, and teach
ing them ihe way that leadeth unto salvation and
life everlasting. We must not seek our own, but
ihat which is Jesus Christ's. Our Saviour, when
his mother Mary came and expostulated the matter
with him why he stayed behind them in Jerusalem,
' Know ye not,' saith he, ' that I must go about my
Father's business ? ' Lulce u. 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
things 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.
Ui. 4, 5, he must be ' one that can rule his own house
honestly, haring children in obedience vrith all honesty;
for,' saith the apostle, ' if he cannot rale his own house,
how shall he care for the church of God ? ' Out of
whioh words ye may observe the clearing of two points,
whereof the one is, that they may have house and
family, vrife and children, othervrise 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 ihe things that
belong thereunto, is very requisite in the minister of
¦ Christ Jesus, , AU 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 aet. He may seek his ovra, so that
principally he seek that which is Jesus Christ's ; for
that is the fault here noted, that they seek their own
more than that which is Jesus Christ's ; and that is
the duty here impUed, that they ought first and prin
cipaUy to seek that which is Jesus Christ's, and then
that which is thefr 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 ministry should thefr eye be set
upon anything, but only upon the glory of God, and
the edification of the church of Christ Jesus ; and

hereon should their zeal be so set, that they should
be eaten up and consumed 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 tanght 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 ¦\:'as
Jesus Christ's. They looked some after thefr ease,
some after their profit, some after their pleasure, some
after their honour, more than after the high price of
their calUng 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 humom- of very many, 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 Uve ; so if once we come in
talk of the ministry, oh, ministers, never worse, never
more idle, never more coyetous, never more ambitious
than now they are ! Yea, enter this discourse, and
ye shall have many will never want matter, but the
more they talk, the more they may of this argument.
And I wish we were able to stop their mouths when
they so wilUngly 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, whioh
indeed is true, that very many of our coat and calling
do more seek their own than that w-hioli is Jesus
Christ's. Is this fault now more general in the
ministers than ever it was ? What ! are ministers
now more idle; do they now seek their own ease more
than ever they did ? Doth not the apostle in his day
note John 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 9. Oh, but if a
note were now taken of those that are faulty these
wa,ys, not one, but very many, should be found faulty
each of these ways. As though because the apostle
noted no more, there were then no more. Nay, in
that the apostle noteth these of these faults, we know
that even then the ministers of Christ were tainted
vrith these faults, but how generally we know not.

176

AIRAY ON THE PHILIPPIANS.

[Chap. U.

But teU 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 aU 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 uuiversally in aU ; neither can ye say it
at this day universally of aU, that all seek their own,
and not that which is Jesus Christ's. Nay, if vve
shall speak unto the point, that which the truth is
frideed, 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, labom-ed
in the work of thefr 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
ihere were more, more inflamed with the zeal of God's
Spfrit, 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, especiaUy 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 lUted
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. U. 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 their 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 ihem with some
fault or other, thereby to discredit that truth which
they preach ? It is no new thing, ye see, that minis
ters have thefr 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 aU
men for the most part do seek thefr ovm more than that
which is Jesus Christ's, first looking unto the things
of this Ufe, 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 whieh 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 aU 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 fi-om 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 honom- them before aU people?
Nay, every plot is sooner and oftener cast than this,
and this comes seldom or never within thefr thoughts,
or if it do, yet this is too slow a course for tbem;
God must give them leave to climb up another way,
and then when they are where they would be, they
will serve him perhaps when they think of him.
Again, are there not many that are so covetous, that
they seek by all means to be rich, and to be lords (if it
were possible) of the whole earth ? And yet how many
of them, rememberfrig 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, wiU make them rich, they wiU not wait upon
the Lord, but thus they wiU become rich. Yea, but
these, and such like, as seek and deUght only in plea
sures, and idleness, and riches, and honour, and the
Uke, they seek these things altogether, they seek not
the Lord at aU, neither is God in aU thefr thoughts; but
thou seekest the Lord, and deUghtest 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 shouia

Ver. 22-21]

LECTURE XLI.

177

bid thee do as Zaccheus did, Luke xix. 8, give half of
thy goods to the poor, and if thou hast taken from any
man by forged caviUation, 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 nian in the Gospel, Mat. xix. 21, 'Go seU
that thou hast, and give to the poor, and thou shalt
have treasure in heaven, and come and foUow me ;'
whether (I say) thou couldst be content to do so.
See whether in thy care for thy health, for thy wealth,
for thy Ufe, &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 vrith a straight
eye, and this shaU 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 guUtless, this you
know, that Christian duty requfreth this of us, that
ffrst 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.

wherevrith to be clothed, how to live and pay every
man his own, how to provide for our vrives and our
children, how to maintain our state and calling, ka.,
and so we may, and so we ought to have a godly care
of these things, vrithout diffidence or distrast in God's
gracious proridence ; 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 aU these things,' which are outward
means of living and well living, ' shaU be cast upon
us.' Christ must be unto us health, and wealth, and
Ufe, 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 principaUy
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.

LECTUEE XLL
But ye know the proof of him, that, asason with thefather, he hath served with me in thegospel. — Philip. II. 22—24.

NOW the apostle in these words, to clear Timothy
of that fault wherewith very many of the rest
were tainted, ihat 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, ke.
As if the apostle should have said. The rest that are
vrith me, ai least very many of them, seek their o^wn
more than ihat 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 knovm 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,
especiaUy in this place and auditory.
1. Hence I note that Timothy, whom the apostle
sent unto the Philippians, was a man of whom they
had had proof and experience before, and whose faith

fulness in the work of his ministry was so well known
unto them, that they could not doubt thereof And
this was the cause why the apostle thought it not need
ful to labour much in ihe clearing of Timothy from such
faults as had infected the rest, or in the enlarging of
his commendation ; they knew that as a son vrith 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 faithful and careful walking
in the works of their calling, to approve themselves,
not only before the Lord, hut also before men, to be
ihe faithful servants of Christ Jesus. Yea, but here is
all ihe skiU to do so, or rather it seemeth a thing im
possible to approve ourselves both before the Lord, and
also before men ; for if we yet should please men, we
were not the servants of Christ, Gal. i. 10. And
therefore, the apostle in another place protesteth
against pleasing of men, and saith : 1 Thes, ii. 4, ' we
so speak, not as they 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
thefr elbows, and speak fair and smoothing words ; if
we suffer them to take their fill of pleasm-e, and to
wallow in their wickedness, and either say nought unto
them, or run with them : haply we may please men,
but doubtless we shall not please God. Again, if we
cry aloud, and lift up our voices Uke trumpets, and
M

178

AIRAY ON THE PHILIPPIANS.

[Chap. IL

teU the house of Jacob thefr sms, 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 vve
pour rinegar into such wounds as sin hath made in
-their souls, and denounce the sharp threatenings of ¦
the law against them, haply w-e may approve ourselves
unto the Lord, but doubtless we shaU not approve our
selves unto men. Nay, what almost can we say or do
whereby we shaU 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 thia 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
likevrise so faithfully and carefully to walk in our call-
iiig 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
spfrit of meekness,' 1 Cor. iv. 21. For whether we
eome 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 approring 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
Ups ye shaU 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, serring 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 aU 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
sina, and led with divers lusts,' &c., 2 Tim. iu. 6.
And our Saviour Ukewise maketh mention of suph as
' compass sea and land, to make one of thefr profession ;
and when he is made, they make him twofold mbre the
child of heU than they themselves are,' Mat. xxiU. 15.
I fear lest some of ihem have beguUed some of yott, and
seduced your fooUsh hearts, that ye shbuld 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 learing the house of Gdd, go to
thefr- ovm 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 tMngs, 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 they are of God, and therefore they
approve them which prophesy Ues unto them outof 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 w-ould 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 with 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, who they are
that walk as they have the apostle for example; see
who they are that, after his example, testify the king
dom of God, and preach unto the people concerning
Christ Jesus out of the law of Moses and out of th&
prophets. Acts xxviii. 23. It is- registered, ye know.

Ver 22-24.]

LECTURE XLL

179

unto the great commendation of the men of Berea,
that they searched the Scriptures daily, and Bought
whether the things which they heard of Paul and Silas
were so, chap. xvii. 11. Observe the same rule ;
seatch the Scriptures, for they testify of Christ and
of his triith. It ia 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 shaU 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, aa
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 ia
that which the apostle addeth by way of amplification,
that Tiinothy served with Paul as a son with the
father ; for the apostle doth not simply say, ye know
the proof of hini, that he hath served with me in the
gospel, but, by way of amplification nnto Timotheus's
greater commendation, he addeth, that ' as a son with
tiie 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 aU the sons of God towards their elders,
bnt 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 wiU 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 aa aged
Paul did, faithfully and painfully in the worka 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 wiU 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, wUl 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 theii- 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, ' Eebuke not an elder, but exhort him aa 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 shaU
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
caUeth 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 caUed
our fathers and mothers, as it were, and we their sons,

180

AIRAY ON THE PHILIPPIANS.

[Chap. IL

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 aU of us learn to carry ourselves towards
them that have begot us in the faith aa 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 ia
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 nnto
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 ihat they might be com
forted, and therein observe the great care that the
ministers of Christ Jesus should have ofthe 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 hia 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 thia place, that albeit he
had the gift of healing, yet Epaphroditua, whom he
dearly loved, had like to have died with him. 2. 1
an a wer, 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 (¦^rl^o/fe), 'maketh it very probable that both
he sent and went thither, being a word which signi

fieth 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.

LECTUEE XLIL
But I supposed it necessary to send my brother Epaphroditus unto you, my companion in labour, and fellow-soldier,
c^c— Philip. II. 25, 26.

T^VT 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 dovm
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 deUvered 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 nunister of the church at Philippi ;
one that so laboured in the work of his ministry, as
that he approved himself very weU, both unto the
apostle and unto the whole church at Philippi. When
the PhiUppians 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 reUef 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 trast of the church
and duty unto Paul, whUst he faithfully and painfully
discharged, he feU 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
Ukewise towards Paul, whom his sickness had very
much affected, that he restored him unto health again.
But when he heard that the PhiUppians had heard of
his sickness, he grew full of heariness, fearing lest
these two things, both Paul's bonds and his sickness,
should bring too much grief and sorrow unto the
church. Being, therefore, desfrous to retum unto
them, and again being very loath, and haply not well
daring to go and leave Paul in prison, he was mar
veUously perplexed what to do, and grew fuU 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 iheir comfort, to send him presently unto them,
as here he saith, ' I supposed it necessary,' ka. 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 vrith him,
see, I say, what great titles he honoureth him vrithal,
thereby to vritness 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 aU. 2. He
caUeth him his companion in labour, as in divers
places he doth divers others who laboured with him
in the preaching of the gospel of Christ Jesus, and in
the building up of his body. 3. He caUeth him his
fellow- soldier, as also he doth Archippus, in the
Epistle to Philemon, one that fought against spfritual
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 thefr
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 leaden with commendations, lest haply
they should judge of him, at his return unto them, in
any respect othervrise 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 PhiUppians, I note the singular great care of
the apostle over those whom he had begotten in the
faith of Christ Jesus, He was now in prison, he
knew not certainly when, or whether he should be

1S2

AIRAY ON THE PHILIPPIANS.

[Chap. IL

delivered out of prison or no ; and besides this, it
seems that there were very few of the rest that were
vrith him, save he only and Timothy, in whom the
apostle did or could take any great comfort. For, as
we heard a Uttle before, ail the rest that were with
him, surely very many of them, sought thefr 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 Uke.
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
i thefr ovra estate. Yea though they should be offered
up upon the sacrifice of their faith, ihat is, though
: they should give up their lives for an offering unto
the Lord for the confirmation and strengthening of
•thefr 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 ihe 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 thefr mouths
wide to complain of our negUgence 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-born babes, desire the sincere milk of God's word,
your care should be, by ouii ministry, to grow up in
rthe knowledge of his wUl, and in all obedience there
unto, and this ye should more care for than for aU the
. things of this Ufe whatsoever. Yet, care we never so
'much for your savinghealth, 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 godUness, what
longing or thirsting after the holy word of life, which
-is only able to make you wise unto salvation through
faith in Christ Jesus, do we beget and engender in
-you? Nay, every petty excuse shaU serve for good
'enough to keep you from coming unto the courts of
oGod'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
aU ; and some are so young that they may leam all be
times, so much as wiU serve their tum ; some have
such business that they cannot come ; some are so
frovyard and obstinate that they vyill not come ; some
are so idle that they list not to come ; aome can do
as much good at home as if thej-- 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 tbey 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 Uttle care of growing up in the knowledge ot 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. 6, 7, ' Paul may plant, and ApoUos may
water,' but unless ' God do give the increase,' Paul's
planting and ApoUos's watering are not any thing, to
no purpose at aU. 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 ia that ihere is so Uttle care
of growing up in the knowledge of God's wiU, and in
all obedience thereunto, even because the people's
hearts are not so softened and moUified 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 you
such an ardent and an inflamed desire to grow up by
the ministry of the word, as ye think there should be
in ih-e minister that ye may "be profited by his minis-

Ver. 25, 26.]

LECTURE XLIL

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 diU
gence, places of holy and religious exercises, that so
.that weak and languishing desire whioh 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 mflamed with a godly care and desire
that ye may grow up in all knowledge of God's will,
and in all obedience thereunto, follow on hard toward
the mark for the prize of the high caUing 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, PhUip. 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 thefr ministry, so care to
grow up by their ministry in the knowledge of God's
will, and in aU obedience thereunto, that ye care more
for tbat 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
exceUent 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 ihe
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 way 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 Spfrit in their inferior brethren, but that they
should honour and much esteem of whatsoever good
graces in them. First, therefore, in general, it is the
rule of the apostle ' that no man should despise
another, but that every man should make himself
equal unto them of the lowest degree,' the high unto
the low, the rich unto the poor, the wise and man of
understanding unto the simple and ignorant. ' For
what hast thou, 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. Ixxv. 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 aU
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 ? Wherefore hath he made
thee rich and wealthy ? that thou mightest grind the
faces of the poor, and lift up thyself in pride above
them ? Wherefore hath he made thee wise, and of an
understanding heart ? that thou mightest disdain and
laugh at the simplicity and rudeness of thine inferior
brother ? Nay, whatsoever blessing it is that thou
hast, it is conferred upon thee for the honour and
glory of thy God, and for the good and comfort of thy
brother. ' 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 leamed ; it is that
thou mayest strengthen and lift thy poor brother out
of the mire, that God hath made thee great and
mighty. I wish our great and mighty men of the
world, that still climb and never think themselves
high enough ; I wish our rich and wealthy worldlings,
that make no end of gathering riches and increasing
their substance ; I wish our wise and great learned

184

AIRAY ON THE PHILIPPIANS.

[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 thefr lives.
But do they not rather glory in these things, as
though they had not received them, or at least knew
not for what end they had received them ? When
they are become as great as Haman, do they not
prove like unto Haman, even such as think of 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 hia 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 that
are of greater places in the ministry may learn a good
lesson, whieh is not to extenuate and lessen the gifts
and graces of God's Spfrit in their inferior brethren,
but to honour ^nd esteem whatsoever graces of God
in them, though far meaner than those in themselves.
For are they not worthily reproved, which say, as it
is in Isaiah, chap. Ixv. 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 -riUfy and disgrace them,
notwithstanding the good gifts and graces of God in
them ? Who grea,ter in the church than Paul was ?
and whose gifts greater than were 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 Spfrit 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 iheir inferiors in the ministry as
their brethren, as thefr 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 aU 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
ciaUy in ihe ministers, by them that are ministers of
Jesus Christ vrith 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 requfreth 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 XLIIL
For he longed after all you, and was full of heaviness, because ye heard that he had been sick. — Philip. H. 26.

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
buUdmg up of his body by the work of his ministry.
What then ? Is preaching of the gospel of God such
a labour ? Is the work of the ministry, and the teach
ing of the people in the ways of God, such a matter
that it is to be counted or caUed a labour ? Surely

Ver. 26.]

LECTURE XLIII.

185

no ; in many men's account it is not. An easy matter,
and no labour at aU, 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 Uttle, or else too, too dainty, that wiU not come
at evei-y caU 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 I To go no farther for proof, we
heard and spake of this comparison in the 16th 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 caU the ministers ofthe gospel God's
husbandmen, and you that hear, God's husbandry,
and oftentimes compare them unto husbandmen ?
' We together,' saith the apostle, 1 Cor. iii. 9, ' are as
God's labourers, and ye are God's husbandry, and
God's building;' where it appeareth by the antithesis
between the minister and the people, that the minister
is caUed God's labourer, that is, God's husbandman,
even as the people are called God's husbandry. And
in the latter epistle to Timothy, 2 Tim. ii. 6, 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 ye know them which labour
among you (roOs xomuvrag), and are over you in the
Lord;' which labour, that is, which painfully and
earnestly labour amongst you tiU they be weary. But
what need more proofs for this point ? The miruster
that wUl speak plainly to the understanding of his
people, that vrill speak soundly unto the heart of his
people, that vriU 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 Spfrit, 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 do^wn, to
build, and to plant, all works ofthe 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, wUUngly 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, ffrst,
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 appUcation, ver. 14, ' 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, and
eateth not of the fruit thereof? or who feedeth a
flock, and eateth not of the milk of the flock ? ' as if
he should have said. No man doth so. The reason
whereof he bringeth out of the law of Moses : ' 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, whioh they give. Far otherwise, then,
it was in the times of greatest iguorance and blindest

186

AIRAY ON THE PHILIPPIANS.

[Chap. n.

superstition, for then they thought they could not give
enough unto their massing priest, and now they think
they cannot pull enough away fr-om 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 ns unto God. Let us therefore carry 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 caUeth 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 fight, neither are the
enemies against which they must fight so much flesh
and blood, as spiritual wickednesses,, and the princes
of the darkness of this world. They are soldiers, to
fight with the sword of the Spirit against every high
thing that exalteth itself against the knowledge of God,
and to bring into captivity every thought to the obe
dience of Christ. In this, then, that the apostle caUeth
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 aU 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 shaU reiwn'
and ever be with the Lord in the kingdom of Christ
Jesus for ever and ever. But whiles we are mernbers"
of the mUitant church here upon earth, no man better
or worse, rich or poor, may promise rest unto himself,
but aU must stand upon thefr guard, and aU must
always be in a readiness to fight. Whereupon Job
calleth the life of man a warfare, chap. vn. 1, because
together with his Ufe his warfare shall only have an
end. And our Saviour telleth us, that ' the day hath
enough with his own grief,' Mat, vi. 34, thatis, 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 afler
God's own heart, cannot avoid the snares thereof, bnt
are entangled therewith. The world likewise hath so
many ways to deceive, as that even the disciples of
Christ Jesus cannot avoid it, but be deceived thereby.
And the devil so furiously rageth, as that the Son of
God, Christ Jesus himself, cannot avoid his manifold
temptations. These are those enemies which we have
all of us to fight withal, and these we shall have to
fight withal so long as we live in this fiesh ; and what
soever battery any of these, or all these, can lay against
our souls, we shall be sure of it whiles we Uve in this
world ; for the flesh evermore ' rebeUeth against the
spirit,' and ever ' striveth to lead us captive unto the
law of sin which is in our members,' Rom., vii. 23i
The world likewise knoweth not the Lordj Job
xvii. 25, but ' the amity of the world is the enmity of
God,' James iv. 4 ; and ' if any man love theworld,-
the love, of the Father is not in him,' 1 John ii. 16.
The devil likewise seeketh continually, Uke a roaring
lion, whom he may devour, 1 Peter v, 8. Nothing to
rid any of us from the assaults of all these tiU death,
and therefore all of us must be soldiers and fight against
all these, as in our baptism aU 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 aU Christians in general,
to live in continual fight against their spfritual enemies,
so the minister in particular hath a chief part in this
fight. I wiU- not stand to enlarge this .point. The
devU knoweth that if the shepherd can be tumed out
of the way, his sheep wiU quickly be scattered ; 'aB*
if he can make the angel of the church of the Laddi-

Veb. 26.]

LECTURE XLIII.

187

oeans to be neither hot nor cold, he wiU quickly bring
ihe church unto his bent. And therefore he bends
his fuU 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, desfr--
ous to break the head, whereas his power was Umited
only to bruise the heel.
Now what should this teach us ? Surely, first, it
should teach us this lesson, that since we have such
¦enemies continually to deal withal, therefore we should
put on the whole armour of God, that we may be able
to resist in ihe evU day, and haring finished all things,
stand fast ; for so the apostle teacheth us in the last
to the Ephesians, where, haring set down what enemies
we have to wrestle against, as against principalities,
against powers, &c., ' For this cause,' saith he, ' take
unto you the whole armour of God,' ka., Eph. ri. 12.
Yea, but what is this armom- 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 hoUness of Ufe ;
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 aU the
fiery darts of the -vricked, must be faith, which (as
John saith) is ' the victory whereby -^e 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 Josus ; our sword where -
¦withal to wound our enemy must be the word of God ;
and prayer and supphcation in the Spirit is also a neces
sary part of our armour, if we vrill be so thoroughly
armed thai we wUl 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
vrithal ; 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 beeu spoken, that ye have great enemies every
one of you to encounter withal ; ye cannot but see
that the whole armour of God is necessary for you if
ye vriU 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 prayer and supplication in the
Spirit : if such parts as these are wanting, one or more,
ye are disarmed, and lie open uuto 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
devU, and he wiU fly from you.' Would ye, then, have
your great enemy the devil to fly from you ? Ye must
not tum your back and fly from him ; for having no
armour, as even now I told you, for your back parts,
if you fly he follows, and strikes and wounds deadly,
because there is no armour to keep back the force of
his stroke. If ye will put him to flight, ye must stand
to him, and resist him. Now your resistance must be
by putting on this armour of God ; and if the whole
armour be not put on, the enemy quickly espies his
advantage, and there assaults where any part of
the armour wants. Now wUl 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 eril 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
desfre 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
desfre 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,
ihen, 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. IL

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 thefr
fight be long and great, yet that the Lord hath so
done with thefr enemies, as Judah dealt vrith Adoni-
bezek, Judges i. 6, even cut off the thumbs of thefr
hands and feet, that is, so abated their power, and
broken their strength, that though they continually
assault them, yet can they never prevail against them.
This therefore I do not say as if I liked that any
should desire to die before his time appointed of the
Lord come, but rather to lesson us in this, that when
our glass is run, and our time appointed of the Lord
come, we should not then be unwilling to lay down
our Uves, 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 vrith Christ in the valley of blessing,
where there is peace, and joy, and Ufe for evermore,
than to fight under Christ in the valley of tears, where
he shaU bear away many strokes, though not any deadly
wounds, because his life is hid with Christ in God.
What, then, should be the cause why we should not
most vriUingly lay down our Uves in the time of death ?
Surely, in my judgment, it is because in ihe time of
our health we mind too much earthly things, and set
our affections too little on »the things that are above.
For if in the time of om health our conversation were
in heaven, as it should be, we would most patiently
and wilUngly 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 deatfr approached, we should cry with the apostle,
' Come, Lord Jesus, come quickly I ' To conclude
this point ; therefore, when our time appointed of the
Lord comes, let us willingly lay down our Uves, 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 are on the earth.
For he longed after all you, ka. In these words
the apostle setteth down the cause why he now pre
sently sent Epaphroditus unto the Philippians, and
did not stay him tiU either Timothy or himself should
come unto them. The cause was (as appeareth by
the apostle) because Epaphroditus greatly longed, it is
not said after his own people, and them of his ovm
famUy, but because he longed after the church at
PhUippi; neither so only, but after aU the church at
PhUippi ; neither did he only long after them all, but
so he longed that he was full of heaviness tUl he might
come unto them. And why did he so long after them

that he was fuU of heaviness till he might come nnto-
them? The apostle saith, because the PhUippians
had heard of his sickness. Epaphroditus then longed
after all the church at PhiUppi, and was full of heari
ness tUl he might come unto them, and therefore the
apostle sent him presently unto them ; and again,
Epaphroditus knew thai the Philippians had heard of
his sickness, and therefore he longed after them all,
and was fuU 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 PhUippians
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
heariness 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 PhUippi, as,
here we see ; and so it was between Paul and.aU the
churches, at least on his part, as himself vritnesseth,
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, Uke. affection be
tween many pastors and thefr 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 thefr 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 thefr forth in
their own deUghts 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.. WeU,. it should
not be so, but the joy of the one should.be the joy of
the other, and the grief of the one shouhi-be^the grief
of the other.
Now, here haply it may be demanded,, why either
Epaphroditus or the PhiUppians should.be so full of
hea-viness, and take the matter so much to heart,
seeing his sickness, which was the cause of all this
heaviness, came unto him by the wiU of God and his
gracious providence. Whereunto, in. one word 1
answer, that this mutual heaviness, one for another^
was only an argument of their mutual love, one ot
another, not any argument of thefr ignorance or doubt
of God's providence in his sickness.. Qur Saviour

Ver. 27.]

LECTURE XLIV.

189

Christ, as we read, John xi. 33, ' groaned in the spfrit,'
: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, saj'ing, ver. 36, ' Behold
how he loved him ;' but vrill 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 glorifled thereby.' So that albeit he knew
that his death was by God's proridence, God so pro
viding ihat his Son might thereby be glorified, yet
such was his love towards him that he wept, and was
much troubled for him. WeU, then, Epaphroditus and
the PhiUppians might be fuU of heaviness, each for

other, in regard of that love and tender affection which
they had each to other, and yet might they well both
acknowledge the providence of God in his sickness,
which was the cause of heaviness, each in other. To
the point in general, in one word I say, that in that
love which we bear, and 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 proridence must stint
our sorrow that it be not exceeding sorrowful, because
we know that aU things work for the best for God's
chUdren,

LECTUEE XLIV.
And no doult he was sick very near unto death: lut God had msrcy on him ; and not on him only, dc-
Philip. II. 27.

A ND no doubt he was sick, kc. In these words
¦¦^^ the holy apostle, 1, confirmeth that report
-which the PhiUppians had heard touching their minis
ter's sickness, that it was no vain or false report, but
a very true report ; and, secondly, he signifieth his
recovery, and restoring unto health. That the report
which they had heard was true, the apostle doth assure
them, first affirming his sickness, ' and no doubt he was
sick,' and then the extremity of his sickness, ' very near
unto death.' In the signification of his recovery and
restoring unto health, which is in the next words, the
apostle, 1, setteth down the cause of his recovery,
which was God's mercy, ' but God had mercy on
him ;' 2, the extent of God's mercy herein, which was
not to Epaphroditus alone, but to Paul also, and ' not
on him only, but on me also ' ; 3, the cause why the
Lord, in mercy to Paul, also restored him unto health,
to wit, ' lest he should have sorrow upon sorrow,' i. e.
lest his sorrow which he had by his own bonds and
imprisonment should be increased by the death of
Epaphroditus thefr 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 ihe church,
one whom the holy apostle made that reckoning of
that he called him his brother, his companion in labour,
bis 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 Ufe, so unto sickness and diseases of
the body. How faithful a servant of Jesus Christ

Timothy was, ye heard a Uttle before, upon occasion
ofthe apostle his promise to send him unto the PhUUp-
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, Ukewise,
ye see how plain testimony the apostle giveth in thia
place. Nay, what child of God freed or exempted from
bearing of this cross, and drinking of this cup ? "What
shall we say then ? Are not|sicknesaes and diseases of
the body, the rod of God's wrath, wherewithal he doth
punish the sin and rebeUion of the wicked ? Or doth
the Lord lay ihe rod of his wrath, wherewith he
punisheth the wicked, upon his own children and
faithful servants ? Trae it is, that sickness and dis
eases of the body are the rod of God's wrath, where
vrith 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, haring 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

160

AIRAY ON THE PHILIPPIANS.

[Chap. IL

fear that the Lord hath taken this rod into his hand,
and already begun to punish us therewith ? Look un
to the disobedience, and rebeUion, and neglect of walk
ing in the ways of God's commandments that is gene
raUy 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 pestUential 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
wrath, in wrath and displeasure, to render unto them
according to the wickedness of their ways ; the same
rod also he layeth upon his children, not in wrath,
but in love, to reform them and to reclaim them from
the wickedness of their ways. Upon the ungodly he
layeth this rod, and the stroke thereof enrageth them
against God, so that in their sickness they are not
only without all comfort and patience, but like unto
cursed Cain they cry. My sickness is greater than I am
able to bear I Why am I thus ? What a severe
judge is this, that layeth his hand so heavily upon me ?'
The same rod also he layeth upon his children, but he
giveth them patience under the rod, and strength to
bear whatsoever he layeth upon them, so that in thefr
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 wiU 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 thefr 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 judge*
and punished, we are chastened of the Lord,' as chil
dren of their father, ' that we should not be condemned
with the world,' even with the vricked men ofthe world
whose portion is in the lake that burneth vrith fire and
brimstone for ever. Sometimes, then, God's children
are sick, that so thefr error, or thefr neglicence, oi^
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 froin 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 deUght in
the ways of the Lord is so entfre and so altogether un
corrupt before him, that he maketh, as he should do
his law his whole delight and his counseUor ? Nay,
whose paths are so straight that he hath not an over
weening deUght in some crooked by-paths, or whose
wiU, and desfre, and affections, are so sanctified that
they are not often inclined, and sometimes carried, as
it were, vrith a main stream unto that which is evil ?
And therefore the Lord only vrise, knowing best what
is best for his children, sometimes risiteth 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 thfrd reason why the chUdren of
God are sick sometimes, is, that thereby he may make
trial of thefr 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 m
sickness, they wiU put thefr trust in the Lord, and sub
mit themselves unto his vrill. 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 om-selves unto his will. Yet so choice we are,
ihat 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 wiU, 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 decUning from that right path wherein he
ought to have walked. Sometimes then, as I say,
God's children are sick that the Lord thefr God
may so try whether they vriU stUl cleave fest un
to him, and patiently submit themselves unto his
will. A fourth reason why the Lord sometimes visi-
teth his chUdren vrith 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 ihe time of thefr sickness he
assisteth them with the comfort of his Holy Spu'it,
and giveth them strength and patience to endure what
he layeth upon them, and suffereth not thefr faith or

Ver. 27.]

LECTURE XLIV.

191

their hope to fail, but so prepareth them unto him,
that come death, come life, they can vrilUngly embrace
either, because they know that come death, come life,
they are the Lord's. An especial great goodness of
the Lord towards hia children, whereof they have
such trial in time of their sickness, as that thereby
not themselves alone, but such as are about them,
are and may be greatly comforted. And sometimes
no doubt they are sick, that seeing the goodness of
the Lord towards them in time of thefr 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 bis children with sick
ness is, 'to put them in mind both of that sin which
dwelleth in them, and also of then- mortality. For
ackness 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
Sariour 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 thefr 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 thefr sickness was a chastisement
for thefr sin. And again, howsoever death doth not
always foUow sickness, yet ought sickness always to
put us in mind of our mortaUty. Well, it may be
that those our houses of clay, which in this or that
sickness threaten to faU, may for a time be patched
up again, yet they which threaten now to fall, at
length shaU faU, and down to the ground they shall
be brought. For as the psalmist speaketh, Ps.
Ixxrix. 48, ' "Who liveth that shall not see death, or
who shall be able to deliver himself from the hand of
the grave ? ' Of ihe dust of the earth we are, and to
earth we shaU retum; 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 ns, and likevrise of death, which is the frait
thereof. Thus, then, ye see the reasons why the
Lord layeth this rod of sickness upon his own chil
dren, namely, aa a merciful and loving Father, to
reform whataoever error, negUgence, or other fault ia
in them, to keep them back aa with a bridle from in
ordinate walking, to make trial of their faith and
patience, to give them trial of hia merciful goodness
towards them, and to put them in mind of sin dweU
ing in them, and of their mortaUty ; whereby also ye
may easily discern in what a different sort the Lord
layeth on this rod on the godly and on the ungodly :
pn the one as a father, on the other as a judge ; on
the one in love, on the other in -wrath ; on the one to
chastise and correct, on the other to punish and
revenge;- on the one to reform the wickedness *of their

ways, on the other to recompense them thefr wicked
ness ; on the one to save them from death and hell,
on the other to bring them to the pit of destruction.
Hence, then, may the children of God receive
notable comfort in aU 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 weU as they, and perhaps more than they,
yet pluck up thine heart, be not discouraged, but be
of good comfort, for he doth not rebuke thee in his
anger, neither doth he chastise thee in his displeasm-e,
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 vrill, 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 may be an healing of thine
error. Again, thou art walking where and whither
thou shouldst not ; thus he stayeth thee that thou
run not thyself upon the rocks, and that thou make
not shipvpreck of faith and a good conscience. Again,
thus he trieth thee, that thy faith and thy patience
being tried, thou mayest be made Uke 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 off sin, and so number thy days tha^t
thou mightst apply thine heart unto vrisdom. Oh,
how should not the remembrance of these things
comfgrt thy soul when thou liest sick upon thy bed !
Beloved, in the time of health let us think of these
things, and in the day of sickness let us not be discour
aged. I have stood the longer upon this point, because
the time seemeth unto me so to requfre. Many of our
brethren the Lord hath afready taken unto himself,
many in many places are presently sick, and sharply
visited ; and when our tum 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 name,
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 PHILIPPIANS.

[Chap II.

his rod of sickness upon Epaphroditus, which was
even when he was faithfully and painfuUy 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
fuUy 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, faUeth 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 thefr 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 ihe 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 wUl, who shall ask
him a reason of that he doth ? Let us therefore leam
to submit ourselves unto ihe 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 vrithout
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 ihem
and death, and thence delivers them. Joseph was
cast into the deep dungeon, and his feet set fast in
the stocks, and thence ihe Lord deUvered him. Jonah
was cast into ihe sea, and there ihe Lord kept him
aUve. Daniel was thrown into the den of lions, and
there the Lord rescued him, and deUvered him from
the teeth of the lions. The three children were
cast into the hot fiery furnace, and there God
provided for them, that the fire had no power over
them to burn, no, not an hair of their head. But

most befitting our present purpose is the example of
that good king Hezekiah, who was so sick that aU
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. xxxriii. 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 ihe gates of death, are thence delivered ; for how
much nearer they were unto death, so mueh greater
praises are due unto him that hath deUvered them
from death. 3. Thereby io humble them for ever
under his mighty hand, by whom they yet Uve, 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 Ufe 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 thefr offences, because they are so extoemely
visited. Ye know it was the great fault of Job's
friends, that still they urged him that surely he was a
great and grievous sinner, a vricked and an ungodly
man, because the Lord his hand was so heavy npon
him. Nay, my brethren, though some of om- brethren
in these hot and sharp diseases, through exfremity
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 wherevrith he was holden, who yet
was a vei-j' choice servant of the Lord, and whose
patience is commended in the Scriptures.
Again, seeing it pleaseth the Lord oftentimes to
bring even his dearest children and choicest servants
into such extremities of sickness, let this be a comfort
unto us in what extremity of sickness 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 deUvered them from the hand of the grave,
when the pit had even shut her mouth almost npon
them, will also deliver us, if it shaU 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,

children. Let us, therefore, m all thmgs that befall
us, submit ourselves unto the wUl ofthe Lord, as that

193

both in heart and voice we ever pray, and say, ' Thy
will be done in earth as it is in heaven.'

LECTURE XLV.
But God had mercy on him ; and not on him only, lut on me also, lest 1 should have sorrow upon sorrow. — -
Philip. II. 27,

J-^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 bountifulness of God's mercy there
in, reaching not to Epaphroditua alone, but to Paul
alao. 3. The apostle setteth down the cause why the
Lord in mercy towards him also restored Epaphroditus
unto health, to wit, lest he shonld 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 barely to say, but he was restored
unto health ; but signifying even this same thing, he
withal noteth both who restored him, and wherefore
he was restored unto health, saying, 'But God had,' &c.
As if he should have said, but God for his mercy's
sake restored him unto health. Whence I note, that
it is the Lord that woundeth and maketh whole, that
both visiteth us with sickness, and also holdeth our
soul in Ufe, and healeth all our infirmities. For so
the Lord himself saith, Deut. xxxii. 39, ' Behold now,
for I, I am he, and there is no god with me : I kiU,
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 stfrreth up himself to
praise the Lord, saying, Ps. ciU. 2, 3, ' Praise the
Lord, 0 my soul, and forget not all his benefits :
which forgiveth all thy sin, and healeth all thine in
firmities,' or, ' all thy sicknesses and diseases.' It is
the Lord then, ye see, that healeth our sickness, and
holdeth our soul in life ; yea, it is even he that deli
vereth us both from the first, and likewise from the
second death. Yet I would not here be mistaken, aa
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 physio 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 aU 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 npon 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. xxxvui, 17, ' Behold,
N

194-

AIRAY ON THE PHILIPPIANS,

[Chap. IL

for felicity L 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
chUdren Unto health, and in restoring the wicked unto
health, are much different, Hia mercy wherein he
restoretli the wicked unto" health, ia a general mercy,
whereby he taketh pity upon all men, proceeding from
such a love aa 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
ihat 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 thefr 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'a 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
ofthe 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 wdi-ks' follow them,' Rev,'
xiv. 13. They rest from theirlabours. What is that?
That is, by death they are delivered and freed from
such griefs, and sorrows, and labours, and troubles,
and revUings, 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 deUver me from the body of this
death ? ' Rom. vU. 24. Again, their vrorks ' follow
them. , What is that? That is, their good deeds-
which they did in the love of God, and in the lovel of
his truth, after death acconipany 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 -spays. So that whether we respect-the
end of wretched miseries, or the perfect fi-uition of
everlasting happiness which the children of God have^
by death, it cannot be denied but death is ah 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 notit
was, that Paul desired in the former chapter to be
' dissolved, and to be with Christ,' PhUip. i. 23, eveni
that he might be freed from the miseries of this Hfe,
and that he might be joined with his head Christ
Jesus, to reign with hini 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 untoi
health, both they consider ihe 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 theiQ,
and therefore their study and care is so to lead their
lives, as that God's name may be glorified in theni,:
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 ihe ChUdren of God,
though this life be full of trouble and grief, yet when
their health is restored and their days lengtheiied,
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 ofethe Lord untc
every chUd of God, because then they rest from their

Ver. 27.]

; LECTURE XLV.

195

labours, and their works follow them. . And, therefore
the apostle said, PhUip. i. 23, ' It is best of aUto 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 hia
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 PhiUppi, 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 chUdren to be
restored uuto health only in respect of the good of others,
and not at all in respect of the good of themselves ; for
albeit death be so a special mercy of God unto them in
respect of the good of themselves, for that thereby
they are freed from the troubles of this Ufe, and
received into everlasting joy and bliss, yet is health
also and life a special mercy of the Lord unto them,
oven 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, yet because
by troubles they are .made more glorious, therefore is
life and restoring unto health a special mercy of God
unto hia 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, aud from all the
troubles of this Ufe; and that so we may be ever with
om- head Christ Jesus, and have the full fruition ofthose
joys which eye hath not seen, neither ear hath heard,
nor hath entered into the heart of man to think of.
And again, if it please the Lord to restore us unto
health, let us know that in mercy likewise he doth it,
that so we may confess his name, and sing praises
unto him in the land of the living; that so we may be
further instruments of his glory in doing good unto
others, either in the church or in the commonwealth ;
and that so, being further tried, we may be further
purified, to return as fine gold out of the fire. Hath
any of us, then, cause to mourn forthem 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 mqst 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 theLord herein
hath had , "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 worid 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 fr-om the gates almost of death unto life, so let us
take pity and compassion on oui- poor distressed
brethren, and by our morsels of bread and other relief
let us save their lives from death. As our Uves 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,' ko., Ps. xli. 1—3,
And not on. hint only, lut 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 wiU. So Ukewise 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 ihat 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 whioh 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 ha
kept them for fifteen years' space from such manifold
miseries and corruptions in reUgion as afterwards
foUowed 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 OH 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 leason also our Saviour Christ taught unto
Peter, when he said unto him, Luke xxU. 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, Uke 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 qf this instruc
tion ; for generally we do not use the mercies of God
npon 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 conld befaU
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 fuU 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 PhiUppians, 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 very well beseem them. It was pro
phesied of our Saviour, Isa. liii. 3, that he shonld he
a'man full of sorrows ; and that he was so, may appear
by his weeping over Jerusalem, by his trouble in spii'it
at the death of Lazarus, and by many other things.
Nay, how shall we call him a Christian that hath shut
up all bowels of compassion, and is not touched with
a fellow-feeling of his brethren's infirmities ? Herein
is a good point of true Christianity, that we rejoice
with them that rejoice, and weep with them that weep, -
and that we bear with patience our own sorrows, and
whatsoever loss or cross which may cause sorrow. '
Yea, but was it not a fault for Paul to be sorry for
Epaphroditus his sickness ? or should it not have been
a fault in him if he had been sorry for his death, seeing
these things came, and should have come, by the will
of God ? No surely : both in him it was, and in all
Christians it is, a Christian thing to visit the sick, and
to be sorry for their infirmities and for thefr death.
So was Christ, so were the aposUes, 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 leamed 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 ofthe resurrection of the dead, and of life ever
lasting after this life. They sorrow immoderately,

Ver. 28-80.]

LECTURE XLVL

197

because they think that when death comes there is an
end. Such immoderate sorrow for the dead ia there
forbid, lest we should seem, by our too much sorrow
ing, so to think of the dead aa the Gentiles did. But
a moderate sorrow ia neither there nor elsewhere for
bid, but rather commended unto ua 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 hfrn ? That
Paul had the gift of healing, appeareth by many places
in the Acts, aa 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. xxvUi. 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 instramenta 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 flrst cause, why Epaphroditus was
BO presently sent unto the PhiUppians. Now
follow the other causes.
I sent him therefore, dc. The flrst 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 PhiUppians, that they, when they
should see their minister again, might rejoice ; in these
words, ' that when ye should see him again,' kc. ;
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 tlierefore,' kc. 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 vrithout 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 hia sickness, and upon their
heavineaa for his sickness. Now, before we proceed
farther, let us see what observations we may gather
hence for our use and instruction.
I sent him therefore the more diligently. In these
words I note the diligence, and carefulness, and speed
which the apostle used in sending Epaphroditus unto
the Philippians, notwithstanding himself at this time
had so great use of him as that almost he could not
be without him ; for the apostle, lying now in prison,
where Epaphi-oditus 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
diUgence, 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 wilUngness, 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 adrised him whence to take a wife, Gen.

198

AIRAY ON THE PHILIPPIANS.

[Chap. IL

xxviii. 1,2,' Take not a wife,' saith he, ' ofthe 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 daiighters of Laban, thy mother's
brother ;' or, as Abraham had said before toiiching
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 thai 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 PhiUppians
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.;
• xviu. 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 dUigence and
speed to bring to nought the counsel of Ahithophel ?
'^Yea, generally where religion and the fear ofthe 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, wiU 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 reUgious, and
¦ feareth the Lord, and let your love be in the Lord,
and for theLord; for what is the cause wherefore
friendship is so rare, and why there is such slackness,
in aU 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, butwe 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 th&n:will
we; no doubt, as Paul's scholars, be diligent one nnto
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 PhiUppians vrith such dUigenoe
and speed. The cause was, as here it is signified;
that after such sorrow and heariness 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 faiths
ful friend is especially to employ his diUgence and his
carefulness, namely, as in matters most needful, so in
them to the best purpose he can derise. A notable
pattern whereof wo have in this example of our apostle.
The PhiUppians 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 aU 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 mueh rejoice them as his presence
with them, and the sight of him, because they thought
they should never have seen him again, therefore he
sent himself unto them, that when they should see
him again they might rejoice, so taking the best
course that he could derise 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 vrith purpose to go with him,
and in life or death not to leave him, 2 Sam. xv.
32-34 ; but wben 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. Right so if we will
approve ourselves faithful friends indeed, as we must
employ all diligence and carefulness in matters most
needful for our friend, so must we do it to the best
purpose we can devise. For albeit dUigence 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 wiU seem sometimes to be
careful, very few that wiU care for them in things
most needful, and fewest of all that will; m suck 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 wUl
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 jve shew ourselves friends,
we think it is weU though we do not so much as we
-should. WeU, 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 desfr-ed, so
we would be diUgent and careful both to do good unto
others, and that Ukewise in such sort as they thereby
'.might receive the greatest good, though haply our
selves should be somewhat endamaged thereby.
What then ? Haply you vrill 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 PhiUppians to see thefr minister
again ? It may be that some would stand at an
answer to these questions in particular, who shew but
too plainly by thefr 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
vrisheth 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 wUl 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
ihem, and his graces in them ! But, generaUy, ii the
minister be such a one as makes a conscience of his
ways amongst them, as carefuUy feeds them vrith the
bread of Ufe, and painfuUy leads them forth besides
•the waters of comfort; such a one as wUl reUgiously
call ihem unto the sanctification of the Lord his Sab-
-bath, and restrain them of thefr merriment, and sports,
and pleasures, and wanton dalUances ; such a one as
vriU sharply reprove their sins, boldly put them in
mind of thefr duties, and carefuUy reclaim ihem from
such inordinate ways as they walk in; such a one as
we may very weU 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, generaUy we
take no such pleasure either in his presence or in his
Ufe. Nay, rather if he be absent, we wUl 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 PhiUppians that were
but hiewly planted in the church, and had but lately
embraced the truth of Christ Jesus, are we who have
long enjoyed the ministry of the word, and the bright
light ofthe 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 thefr minister back again
unto them, and it was the greatest pleasure and joy [

of heart that might be unto them to see thefr minister
again thoroughly weU and in good health. And surely,
if we took that joy and comfort in the word that we
ought, we would take more joy and comfort in the
ministers of the word than we do. But how the
ministers of the word are to be accounted of, we shaU
see in the handUng of the next verse that followeth.
It now foUoweth : —
And I might le the less sorrowful. In these words
the apostle setteth down a thfrd cause or reason why
he sent thefr- minister unto them vrith such dUigence
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
thefr- joys were fulfiUed by their minister's presence,
and when thefr 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 thefr sorrows be abated, and if
they have less sorrow than they deserve, and than
they are enabled to bear. ' In the world,' saith our
Sariom-, John xri. 33, ' ye shall have afKction,' even
many causes of sorrow, and grief, and vexation of
spfrit. 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
wiU come after me, let him deny himself, and take up
his cross daUy, and follow me.' Daily, saith he. For
as one day foUoweth 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
aU tears from our eyes, and where there shall be no
more death, neither sorrow, neither crying, neither
any more pain,' Rev. xxi. 4. But that city is not
here on earth, where we be but pUgrims ; it is in our
country in heaven, where we shall have an abiding
city, and where we shall be ever vrith the Lord. Nay>
if it were here on earth, we would. not long fiir that ifi
heaven. Let us not, therefore, look in this Ufe 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 Ufe, but troubles also
and sorrows unsupportable in this life. And then,
when we see that we are not only fi-eed from that death
by the death of Jesus Christ, and by faith in his name>
but that our sorrows in this life are mueh less than we
deserve, let us rejoice in the Lord, and comfort our
selves in his mercies, that om- troubles and sorrows
are nothing in comparison of that we have deserved',
And again, let us consider, that howsoever our troubles,
and sorrows, and gi-iefs be many, yet so only they

200

AIRAY ON THE PHILIPPIANS.

[Chap. II.

press us, as that we are able to say vrith 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 vrith the temptation, that we may be able to
bear it. For surely these are great mercies of the
Lord towards us, thai 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 Ufe 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 thefr minister Epaphroditus unto
them ? Because by his presence they should have
occasion to rejoice. For as by their heariness for
thefr 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 vrith 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 the 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 thia 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 vriU 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, thefr 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, neitfrer 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 Epaphroditua was now
abaent from his people, being sent by them to minister to
the necessities ofthe holy apostle ; so that albeit he was
absent from them, yet was he labouring for them even
in the work of Christ, as the apostle speaketh in the
last verse of this chapter. How, then, can this
example help them who absent themselves either for
idleness and thefr 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
thefr charge, either for thefr 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 thefr charge, as it is likely the
apostle was, and Ukevrise that the ministers [were] as
sorry for being absent from thefr charges, as it is
likely Epaphroditus was. This were a precedent
worthy the foUowing, the other is a precedent without
aU ground or shadow of any semblance. But I pur
posed only to touch this by the way. Now foUoweth
the apostle his request for Epaphroditus,
Receive him therefore in the Lord, kc. 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 retum 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 Qiey ought to
entertain all ministers generally, being such as he was.
First, touching the entertainment of him in particular,
the apostle wUleth 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 aUude nn
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 Ufe from death. Again, in that he ex
horteth them to receive him vrith all gladness, his
meaning is, that as he longed aff«r them aU, so they

Ver. 29, 30.]

LECTURE XLVIL

201

should aU receive him with aU 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.
Here, then, we are taught how to entreat, and en
tertain, and receive the ministers of the Lord ; first,
¦¦in the Lord,' that is, as servants of the Lord, and
sent by God unto us. So the apostle giveth testi
mony unto the Galatians that they received him, where
he saith, chap. iv. 1 4, ' But ye received me as an angel
of God, yea, as Christ Jesus ;' and that they are so
to be honoured and accounted of, he again sheweth
where he saith, 1 Cor. iv. 1, ' Let a man so think
of us as of the ministers of Christ, and disposers
of the secrets of God.' And why are they so to
be thought of, and so to be honoured ? The rea
son is plain, they are the ambassadors of Christ
Jesus, in Christ his stead, beseeching us ihat we ¦n'ould
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, ihat 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 Sariom- saith. Mat.
X. 40, ' He that receiveth you receiveth me, and he
that receiveth me receiveth him that sent me.' Again,
embassadors, ye know, speak not in their ovra name,
but in the prince's name that sent them, so that the
mfrusters 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 ? Ai-e
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 tum their backs upon them, and will

not stay to hear them ? If the ambassador of an
earthly prince should be used in suchlike sort, would
not sharp storms and sore displeasure follow upon it ?
And shaU the ambassadors of the King of heaven and
Eang 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 vrithout 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 they come when thefr
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 tm-n thefr backs
upon the preacher, and stay they cannot, or they wiU
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 weU have been
celebrated after the sermon ; but what an unseemly
thing, I say, was it, to see so many then tum thefr
backs, and go their ways, some upon that occasion,
and others therein keeping their wonted manner !
But take heed, inen and brethren, how ye despise
the word, and turn your backs upon it ; for howso
ever now ye turn your backs upon it, yet shaU 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 vrisdom,
for ' it is the power of God unto salvation to every one
that beUeveth,' Rom. i. 16. Receive the ministers of
Christ in the Lord, and hearken unto their message
for the Lord ; for though they be men that come unto
you, yet are they men sent from the Lord, and thefr
words are to be heard, not as the word of man, but as
it is indeed, as the word of God. Happy are ye if ye
hear these things, and meditate thereupon with fruit
unto your souls. ' Blessed are they that hear the word
of God and keep it.'

LECTUEE XLVIL
Receive him, therefore, in the Lord with all gladness : and m.ake much of such ; lecause that for the work of Christ
he was, dc. — Philip. II. 29, 30.

IM/'ITH all gladness. This is the second manner
' ' of entertainment that the apostle would have
¦given unto Epaphroditus thefr minister at his return
unto them. He would have them to receive him in

the Lord, and to receive him with aU 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 aU

202

AIRAY ON THE PHILIPPIANS.

[Chap. IL

should rejoice for him, 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 thefr niinister ? Was
iheir minister thus to be received ? Indeed, this
would make a man to doubt, as the world goes now,
whether Epaphroditus were thefr 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 ! WeU, 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
thefr people should rejoice, and ihat vrith exceeding
great joy for them. ' Oh, how beautiful upon the
mountains are the feet pf him that declareth and pub-
lisheth peace,' saith the prophet, Isa. lii. 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 thefr feet be unto us 1 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 fm-ther. The prophet there speaketh first and
primarily of the deliverance of the chUdren of Israel
out of the captirity of Babylon, and of them that
should bring the message and glad tidings thereof.
With what gladness, then, may we think would ihe
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 captirity, and re-
'tm-n unto their country and ancient Uberty ! 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 thraU and captivity that ever was, even out of
the most tyrannical captivity of sin, death, and the
devil! Surely we sbould receive them vrith 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 vve 6ould yfe

should testify thia our gladness for them. A good
show of such gladness many of the Jevys then gav.6,
when Christ, riding into Jerusalem on an ass,ithey
spread their garments in the way, and cut. dovm
branches from the trees, and strawed, them in the
way, and cried through the streets df Jerasalend, 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 vrith no smaU joy, when they
lift up their voices, and said, ' Blessed be he,'&i
So we read that, when PhUip came to Samaria, and
preached Christ unto them. Acts viu.. 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 ii 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 vrith 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 GentUes, 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, buta 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
Sariour Christ, the high priest of our profession, was
thus received, when, towards his passion, he came down
from the mount of OUves unto Jerusalem ; ye see how
the disciples and apostles of our Sariour Christ were
thus received, even vrith great joy of all the brethren.
And thus at this day the ministefs of the gospel are
received, even with aU 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 vrith 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 vrith aU glatesSr
and make much of them ; ' for so it foUoweth.
And make much qf such. In which words the
apostle brings it to the general, vvhich before he h^d
spoken in ihe particular, and teUs them hovv he would
have them to receive, not only Epaphroditus ; in paf!"
ticular, but the ministers of the gospel ,m genetak

Ver. 29, 30.]

LECTURE XLVII.

20S

' Make much of such,' make much account of them,
have them in high honour and estimation ; for so
theword here used in the original signifieth, svr!/j,oug
'iyfiTi. Bui whom must we have in such honour ?
Make much of such ; such as Epaphi-oditus, 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 laboiu- in the word and
doctrine ; make much of them, and account them
worthy of double honour.
Here, then, we are tanght 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 atate, such hot-headed feUows,
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 eril
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 th,at 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 wiU 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 gospeLof 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 deUght be in the
law of the Lord, and love the word of life as your Ufe ;
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, ko. This is
the reason which the apostle bringeth why the Philip
pians should receive their minister in the Lord, and
with all gladness. The reason, then, briefly is this :
Epaphroditus was near unto death for the work of
Christ, and regarded not his life to fulfil that service,
&c. ; therefore ye ought to receive him in the Lord,
and with all gladness. By the work of Christ, the
apostle meaneth in this place that whole pains and
labour which Epaphroditus took in coming to him to
Rome, in bringing with him that relief which the
Philippians sent unto him, and in ministering unto
him in prison such things as he wanted : a service
well called the work of Christ, because commanded
by Christ, and performed to the servant of Christ, for
Christ his sake. Again, in that the apostle in, the
end of the verse saith, ' to fulfil that service,' &c., the
apOstle his meaning is not thereby to note any fault
in the Philippians, as if they had been ahy way want
ing unto him ; but therein he commendeth Epaphro
ditus hia faithful and painful performance of that

20-i

AIRAY ON THE PHILIPPIANS.

[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 hia 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 thia 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 noi 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 ia 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 watchlngs, and care, and pains, and tra

vail vrith them and for them be not without manifest
danger of our health, and haply of our life, yet let us,
with godly Epaphroditus, by all these hazard our
selves and our lives for their good, and such things
as may be needful for them. If any brother be sick,
though it be with some danger, let us visit him, and
comfort him. If for the work of our ministry we be
so pressed, that in ourselves we receive the sentence
of death, as our holy apoatle 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 ns than the performance of his will,
bnt let us hazard onr 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 Uves ? 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 wiUingly 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 thek
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 dweU 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 snch
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 thatis
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 hia household, he denieth the
faith, and is worse than an infidel,' We must then

Ver. 29, 30.]

LECTURE XLVII.

205

provide for our own, as for their wealth in good sort,
and thinga necessary to this Ufe, 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 timo
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
trast in God, and therefore we may not withdraw our
selves in such times, I answer, that it ia no sure argu
ment. The wicked, indeed, withdraw themselves in
such times of danger, because they distrust in God,
and think that God either cannot or will not help
them and deliver them from the danger ; and such
avoiding of sickness or other danger is wicked and
ungodly. The children of God therefore withdraw
themselves, because they know that it is lawful to use
such remedies against dangers as are lawful and good,
and such avoiding is lawful. Again, if it 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 shonld 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 off the ropes of the boat, both using
such means as God had ordained whereby to bring his
will to pass, and therein leaving us an 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
we should love our neighbours as ourselves, thus we
do forsake them, and so leave the rule of love and
charity, I answer, that to leave them for a time, when
there are either some of their friends, or some others
provided for the nonce to look unto them, is not to
forsake them, neither is against the rule of love and
charity. Nay, it were very preposterous love and
charity to be devoted unto this or that private friend, as
by that occasion lo 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 his
ministry. He may and must comfort the sick, and
go unto them in such sort, and so near as he well can
without danger ; and again, he may and must avoid
manifest danger for the good of the rest of the church,
so much as he can without impiety. Neither may too
much fear withdraw him too much from danger,
neither through too mnch 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 very commendable thing in the servants of
Jesus Christ to hazard their lives, as Epaphroditus
did, for the work of Christ, yet sometimes both private
and also public men may withdraw themselves from
danger, in such sort as already hath been shewed.
Another particular observation hence I gather,
which is this, that relieving them that are in bonds
and in prison, and ministering unto the necessities of
God's saints upon earth, is a work of Christ ; for so
the apostle in this place, as we see, caUeth it. It is,
I say, a work of Christ; such a one as he commandeth,
and loveth, and rewardeth. ' Remember them that
are in bonds,' saith the Holy Ghost by the apostle,
Heb. xiu. 3, 'as though ye were bound with them ;
and them that are in afiiiction, as if ye were also
afdicted 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 fo
distribute ; laying np 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, xni. 16, 'To do good and to dis
tribute forget not: for with such sacrifices God ia
pleaaed.' 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 hia poor aaints 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. Ill

necessities of David being in distress, 1 Sam, xxv. 10,
but seUt away his servants with crooked and churlish
answers ; and likewise by the example of the rich
man in the gospel, of whom Ukewise this is specially
registered as most hateful unto the Lord, Luke
xvi. 19, that when Lazariis lay at his gate full of
sores, and desired to be refreshed with the crumbs
that fell from the rich man's table, the dogs came
unto him, and did more for him 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 his 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 detesfe-
eth. As every man, therefore, wisheth in his heart
so let him give unto tbe 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 beseemeth
thee if thou be a Christian; if he have commanded! it,
it stands thee upon to obey' it; if he love and Uke 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 if;
it behoveth thee not to be negligent in it. As there.-
fore every man hath received of the. Lord, so let iim
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. fxix. 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 yott
a right understanding in all things, and fill your hearts
full of all knowledge, that ye may abound in every
good unto the glory of God ihe Father, to whom, with
the Son and the Holy Ghost, ka.

LA US OMNIS SOLI DEO.

LECTUEE XLVIII,
Moreover, my Irethren, rejoice in the Lord. It grieveth me not to write the same things unto you, and for you it is
sure, dc. — Philip, III, 1, 2.

rilHE holy apostle having in the first chapter of this
JL epistle, first signified his good mind towards the
Philippians by retaining them in perfect memory, by
his longing after them all from the very heart-root in
Jesus Christ, and by his praying for them ; and having
afterward exhorted them that they should not shrink
from his imprisonment, because thereby the gospel was
confirmed and not diminished ; in the second chapter,
as we have heard, he first exhorted them unto humi
Uty, that putting apart all contention and vain-glory,
they would have even the same mind that was in
Christ Jesus, who being God, humbled himself to be
man, and became obedient to the death, even the
death of the cross, and was therefore highly exalted,
&c. 2. Having grounded certain exhortations upon
that example of Christ his humility and obedience, as
(1) that they would run forward in that race of
righteousness wherein God had freely placed them
through Jesus Christ, making an end of their salva
tion with fear and trembling ; and then that they
would do all things with their neighbours without mur
muring and reasonings, that they might be blameless
and pure, and the sons of God, ka. 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 the apostle
instructeth the Philippians in the things wherein tha
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 the works of the law, were neces
sary unto justification and salvation ; which doctrine
the apostle doth at large confute in the Epistle to the
Galatians, because they had suffered themselves to he
seduced and bewitched by it. But here, because the
PhUippians 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 aU by the works
of the law. The principal parts of this chapter are
three: 1. He exhorteth them to beware of false
teachers, ver. 2, and instructeth them in that truth
which the false apostles gainsay, ver. 3. 2. Thift
apostle proposeth himself as an embracer of that truth
touching" man's righteousness which they were to
embrace, ver. 4-15. Lastly, he exhorteth them to
embrace and hold fast the same truth with him, andi

Ver. 1, 2,]

LECTURE XLVIII.

207

to walk as they have hitn for an ensarhple, 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,' aa
a conclusion of that which went before, and as a
ground of that which followeth ; 2, he exeusetli him-
sielf 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,'
&,a. For it is as if the apostle had thus said, Hitherto
ye have been full of heavinesa, partly for my bonds
and imprisonment, and partly for Epaphroditus your
minister his sickness. Now for my bonds, they, as I
have told you, PhiUp. 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. 16. He it is, and he alone it is,
that is made of God nnto 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 ia partly a concluaion 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 PhUippians 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 io warn us to beware of such as would seek

to seduce us from that truth which you taught us ; and ,
we have been diligent so to do, neither have we given
place to any of their doctrines ; and therefore you
needed not to have troubled yourself; this admonition
needed not to us. The apostle therefore, to meet
with this, teUeth 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, whioh is
in most mUd, and kind, and good sort, speaking unto
them as unto his brethren, yea, calling them his
brethren ; not that they were his brethren naturaUy
according to the flesh by carnal generation, but his
brethren in Christ, begotten in one womb ofthe 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 flnish their salvation
with fear and trembling, he speaketh thus unto them,
'Wherefore, my beloved, as ye have always obeyed,'
&o. So in the next chapter he joineth both these
together, and a gieat deal more, and saith, ' There
fore, my brethren, my beloved and longed for, my joy
and my crown,' ka. : 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 np 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. IIL

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 viu. 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 Ukewise 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. ; ' ye 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 kUled 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,'
kc. 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 EUas, 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 oue 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 io shoot out their
heads, and to shake their lips, but to swarm like the

grasshoppers in Egypt : then I trow it is a time to be
sharp, to speak out of mount Sinai in thunder and in,
lightning, to denounce the threatenings of the law and
the judgments of God's mouth against all ungodliness
and iniquity, and to lay the axe unto the very ropt of
the tree, to strike, and wound, and to kiU 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 aU 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 oar
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
ihem, and we minister what word of comfort we can
unto them. Nay, whatsoever sharpness at any tune
we do use, yet still we exhort you with all mildness,
whether it be that we exhort you to continue iu 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 oU,* vrithout pouring
vinegar into their wounds, why should any man think
that we would use sharpness of speech? Nay, it
would be our soul's joy if our meditations for the
things that we bring unto you might be wholly and
only set and settled on the sweet comforts of the
gospel, that all our speeches unto you might be of the
mercies of God unto us in Christ Jesus, Our desire
is to present you pure and blameless, not having spot
or wrinkle, or any such thing, in that day. Having
this desire, if any of our sheep wander and go astray,
bear with us if, with the Good 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 aU things, have care that we may still
* Qu. ' pouring suppUng oil' ? — Ed,

Ver. 1, 2.]

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 by one rule in the same way unto our country
and city which is above, where Christ which is our
Head hath taken possession for ua. 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 foUoweth,
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 aud 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 tbere not 'joy and
gladness, slaying oxen and kilUng sheep, eating flesh
and drinking wine, eating and drinking, for to-morrow
we die ' ? Do we not, as the prophet Amos speaketh,
chap. ri. 3-6, in this day wherein God's judgments
lie so hea-vy 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 aflSictiou
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 rejoicmg is not good. Nay, unto such as
thus rejoice, fixing their only joy and delight on the
thinga 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 camal and sensual, another spiritual and
Christian ; one in the world, another in the Lord.
The camal and worldly rejoicing is, when putting far
from us the remembrance of the evil day, we rejoice
more in the pleasures of sin and the transitory things
of this world than we do in the things that belong
unto our peace. Such was the rejoicing of him, Luke
xii. 18, 19, that when he had pulled down his bams,
and builded greater, and therein laid all his finits 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 Ufe, 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 mnch daunt us but
that our heart danceth for joy, and our souls ara
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 thinga in Chriat Jesus ;
rejoice in thine election in Christ Jesus unto etemal
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
0

210;

AIRAY ON THE PHILIPPIANS.

[Chap. IH.

thine incorporation into the mystical body of Christ
Jesus by the powerful operation of the Spirit ; in thy
justification, and free forgiveness of thy sins by faith
in the blood of Christ Jesus ; in thy sanctification by
the Spirit of grace unto some measure of holiness and
righteousness in this life ; inthy 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 vUe 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,
ii is short, and but a moment. Nay, I say more.
Whatsoever men imagine with themselves, yet indeed
there is no trne joy, no sound rejoicing, but this re
joicing in the Lord. Other joys in other things may
haply for the time somewhat affect us, and please our
fancies, and tickle our outward senses, and delight
our outward man ; but that that warms the heart,
that that cheers the soul, that that makes the inner
man to pant and to leap for joy, that is the joy in the
Holy Ghost, and rejoicing in the Lord.; And this is
it which 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 jOyfnl 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 shaU 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 traly rejoice
in the Lord ? The wicked indeed, whose hiearts are
set on other pleasure£i» 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 thon
shalt see whether thou dost truly rejoice in the Lord.
' These things,' saith our Saviour Christ, John xv. II,
' 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
beUeve 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 shaU this rejoicing
be fully perfect, when we shall see him face to face,
and when we shaU 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 afilictions,
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
afBictions ; what joy thou findest in thine inner man,
when thine outward man is compassed about wifh
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 suffer afBic'
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 evU 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,

Ver. i, 2.]

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, whether thou stand so fast as that nothing
shall take away any part of thy rejoicing in thy Christ,
and give it to any other ; consider, I say, and see
these things, and thereby also thou shalt see whether
thou rejoicest truly in the Lord. When many of
Christ his, disciples went back, 'he said unto the
twelve. Will ye also go away ? Then Simon Peter
answered him. Master, to whom shaU we go ? thou
hast the words of etemal life,' John vi. 67, 68. If

then we, whosoever, rejoice in other things, yet we
rejoice in Christ 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 afilictions, and by dying nnto 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.
—Philip, IH. 1, 2.

Beware of dogs, leware, do.

Tt grieveth me not, ka. 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 wam ua of false teachers, such as would seek
to seduce ua 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 inatruction.
1. In that theapostle 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 leam 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 Une, line unto line ; there a Uttle, and there a
Uttle :' 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
weU 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 wildemess, 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 fiesh ? And do not each of them fri their several
prophecies, Isaiah in his prophecy, Jeremiah in his
prophecy, ka., 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

AIRAY ON THE PHILIPPIANS,

[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 hia prophets, were sent always almost
with one lesson unto the rebellious people of the Jews.
So likewise the apostle Peter, 2 Peter i. 12, ' Though,'
saith he, ' ye have knowledge, and be stablished in
the present truth,' — he meaneth the truth which he
then presently delivered unto them, — ¦' yet,' saith he,
' I wUl 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 weU 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 lei us not give it over, tiU 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 greedUy to lust after
such fish and flesh as they were wont to have even in
Egypt; nay, if they may have but cucumbers and
pippins, and leeks, and onions, and garlic, such as
they had in Egypt, they had rather have it than still
to feed upon this dry manna ; so irksome are the
same things unto our auditory, be they never so good,
and so desirous are they to hear divers things, though
nothing so good and profitable unto them. In regard
therefore of them, we must not so often speak of the
same things, because they like it not, as not either
needful or not profitable for them. Hear, then, I
beseech you, what our holy apostle saith for your

instruction in this point : ' For you,' saith he, ' it is
a sure thing, a safe and good course for yon, 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 you to be often put in mind of
the same things. The reasons why it is good for yon
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 thia is the reason why sometimes we do so long
stand a-teaching the same lesson unto them that ara
young scholars in the doctrine of faith, and inexpert
in the word of righteousness. (2.) By heaiing 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 snch
as you should leam and follow after, ye wiU quickly
see that they must concern you, because they are so
often beaten upon, and therefore ye wUl be carefnl 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 dUigent 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 wUl 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 ihem. As, then, it ought not to grieve us to
speak the same thinga often unto you, so let it not be
weariaome unto you to hear the same things often of
ua. 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 thia 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 nnto
the things so suggested, lest that come upon you which

Ver. 1, 2.]

LECTURE XLIX.

21S

is mentioned in the place of Isaiah before aUeged,
that is, lest when there had been ' precept upon pre
cept, precept upon precept, line unto line, line unto
line, there a Uttle, and there a Utile,' and yet ye would
not hear, afterwardsit come to pass by the just judgment
of God, that there be precept upon precept, precept
upon precept, line unto line, line unto Une, 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 wiU 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
followeth, after this excuse of the apostle for himself.
Beware of dogs, kc. This is the first principal part
whioh we observed in this chapter, which, in brief, is
an exhortation or admonition to beware of false
teachers ; and especiaUy the apostle giveth his caveat
oi those false apostles which were then crept in
amongst them, as the article nsed in the original doth
shew, who taught that not Christ alone, and faith in
his name, but cfrcumcision 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 aa doga they
barked at him, and anarled at hia doctrine, and that
aa 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 beUies, ' making,' as afterwards he saith,
' their belly their god.' And so we see the prophet
caUed blind watchmen, and dumb dogs, greedy dogs,
which could never have enough, Isa. Ivi. 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 thefr old Judaism, not teaching

Christ purely, but making a mixture of Judaism and
Christianity. Again, he caUeth them evil workers r
(1.) In respect of the works which they urged, because
by preaching the necessity of works unto salvation,
and joining them vvith 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 vvorks. (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 ofthe 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. (3.) Because, by urging circumcision, they
shewed themselves to be only cut in the foreskins of
thefrflesh, but not to be circumcised in the heart, by put
ting off the sinful body of the flesh through the cfrcum
cision of Christ, Thus the apostle, upon these causes
and respects, noteth those false teachers which were
crept in amongst the PhiUppians, 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
Philippians in general, that they should beware of
false teachers. Whence I observe, that not clergy
men alone, as they call them, but even all the faith
ful children of God, may and ought to try and judge
by the Scriptures whether their teachers' and
preachers' doctrine be trne, and so to reject whatso
ever they find not proved by the Scriptures, or agree
able to the Scriptures. For how should the Philip
pians 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 ihe
Scriptures to try whether those things which Paul
preached unto them were so as he preached. For
they, having received the Scriptures in credit before,
were so to accept of those things which Paul preached
unto them, if they were consonant to the Holy Scrip
tures, according to that of the same apostle. Gal. i. 9,
' If any man preach unto you othervrise than that ye havo

214!

AIRAY ON THE PHILIPPL&NS.

[Chap. IIL

received, let him be accursed;' than tha|t 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 beloyed, beUeve 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 theiefore 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 ihat 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 vvord, 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' dpctrine 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 wUl the more cheerfully
do, when, bj; searching t}ie Scriptures^ they shall, find

their niinister and teacher's doctrine, to be the docfrine
of the Holy Ghost,- and not the invention or tradition
of men. If the teachers bring not the truth thus,
their errors will indeed be descried,' and no reason
that when they brirg not the truth their doctrine
should be received as sound and good. But if they
bring the truth,, by this search of the Scriptures , the
truth which they bring is with the greater alacrity
reverenced and embraced, and themselves the more
honoured and esteemed. Learn ,ye then, men and
brethren, to make this use of this doctrine: 1. To
beware of such as teach you otherwise than now we
have taught you. Beware of such as wUl teU 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 Eome. By
this that ye have heard ye see that such are false
teachers, deceiving and "being deceived. 2. Learn
hence to be diligent in reading and in hearing the
Scriptures, that so ye may be able to try the spirits.
In the Scriptures, as saith our Saviour, John v. 89, '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 Ufe. Let, us
therefore exercise ourselves in the doctrine ofthe gospel
of Jesus Christ which we have received, and let us mark
them dUigently 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 famUiarity with
him, but let us abandon all fellowship with him.
The second thing which here I note is, the apostle's
often iteration of this caveat unto the Philippians, ad-
monishing*them again and again, even three times, to
beware of false teachers. "Whence we may observe,
how needful a matter it is for us to take heed of false
teachers, which seek to seduce us from that doctrine
which we have learned in the gospel of Christ Jesus.
Which thing, as this often iteration of this 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 adi
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 wam them of false
teachers 1 Acts xx. 28-31, 'Take heed, saith he,
' unto yourselves, ka. : 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; ' Watoh,.and remember,' kd, as if this

Ver. 2, 3.]

LECTURE L.

215

taking heed of false teachers were a thing most need
ful for them to be dUigent 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 ihe 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. xxiU. 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 Rheims swear many, and
send them unto ua, 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
Ught, or howsoever else bewitched ; but many others
are, even arising of ourselves, who pririly sow cursed
tares in this field of the Lord, who first closely slander
ihe 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 Philippians,
' dogs, eril workers, the concision.' For my third
note therefore, and observation from these words, I
will briefly hence gather certain notes whereby ye
may know and discern false teachers.

LECTUEE L,
Beware of dogs, beware of evil workers, leware ofthe concision. For we are the circumcision, ivhich worship God
in the spirit, dc. — PniLrp. III. 2, 3.

IN this exhortation or caveat, in that the apostle
noteth these false teachers which were crept in
amongst the PhiUppians 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 fleld half won if they can fasten any slander
upon the truth, or upon those that have been or are
chief professors thereof. If this in this place of our
apostle be not 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 onr 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 flrst 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

216

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

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 fiU
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 beUies, 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 fiattering 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.
Ivi. 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 reUef 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 beUies ? 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 PhUippians, 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 faitS alone in Christ his blood,
but by works also ? Who are they now that teU 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, Uke 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 evU 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 ot
men. Our Saviour noteth it in the envious man, that
he sowed tares among the wheat, Mat. riU. 28, ana
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 tanght for doctrines the command-

Ver. 2, 3.]

LECTURE L.

217

ments of men, Mark vU. 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 things,
for the doing whereof there is no rule at all in the
Scriptures? Who are they now that fill your ears
vvith 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 beUeve 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, fr-om this also, that these fqlse teachers among
the PhUippians 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
dirision in the church, by urging cfrcumcision 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 dihgently
which cause divisions and offences, contrary to the
doctrine which ye have leamed, and avoid them.'
Such were those false apostles and teachers which
troubled the church of Corinth after Paul had planted
it, who, by thefr ambition, brought in such factions,
and schisms, and dissensions into the church that the
house of Cloe, a rirtuous and zealous woman, adver
tised the apostle thereof, 1 Cor. i. 11. Mark, ihen,
who now at this day they are that cause division and
offences in the church. Who are they now that
labour and plot, and cast aU the ways they can devise
to set us all every way by the ears together ? Who are
they now that cast seditious libels amongst us, where
by to stfr us up unto all practices of hostiUty 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 vrith other doctrine
contrary to that ye have received and leamed ? Do
not these, whosoever they be, cause division, and
contention, and offences ? "Whosoever they be that
do so, they have a mark of false teachers. Mark

them, therefore, and take heed of them. Beware of
them; they resemble these ofthe 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. U. 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 shaU 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 vrith
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
thefr superstitious errors with the goodly title of the
doctrine of the church ? "Wlio are they now that
mask themselves under that gay title of holy Catho
lics ? Who are they now that have stUl in thefr
mouths. The church, the church, as if they, and none
but they, were the chm-ch 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 thia place. But these are such as seemed
unto me most naturally to offer themselves to be ob
served from these names wherevrithal 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 desciy them ; and those that are
branded with any of these marks, take heed of them ;
for howsoever haply some may be branded vrith some
one of these marks, who yet will vrind himself out of
the number of false teachers, yet vrill 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
faU most justly. They will, I know, teU 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
reUgion, and that they detest superstition. They
wUl tell you of thefr devotion in prayer, of their con
tempt of richea, of their continency in life, of their
abstinency in meats and drinks, of their works of
charity, kc. But whatsoever they tell you, by these
notes that I have told you ye shall know what they

218

AIRAY ON THE PHILIPPIANS.

[Chap. III.

are ; and when ye 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 Isarking 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, ka. 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 caUed 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 cfrcumcision. 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, ka., 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 rriade between him and Abra
ham, Gen. xvii. 11 ; another of the heart, in the
spirit, which ia a cutting off from the heart of aU car
nal affections, whereby we might be hindered in the
apiritual 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 vrith 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 PhUippians, that except
they were so circumcised they could not be saved.
But that being a ceremony which, when Christ came,
was abolished, the apostle saith plainly, Rom. U. 28,
that ' that is no circumcision which is outward in the
fiesh ; ' 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 cfrcumcision, 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 impUeth that
they have confluence 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 om- 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,
' looked for judgment, bnt behold oppression ; ' the
aUusion is plain in the Hebrew between mishpat and
mishpach ;f and again, ' for righteousness, but behold
a crying,' where the allusion is as plain between HplU
and npy^i. Also, in the New Testament, as in the
Epistle to the Romans, chap. xii. 3, where it is said,
- 1 say unto you, that no man understand above that
which is meet to undefstand, but that every man
understand according to sobriety,' where, in the ori
ginal the allusion is notable between (p^om, ¦JTtgpgovE/i/
and acixp^oviTii. 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 ordinarUy 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 -wbi-a's;'— Ed.
t That is, ^Sti/D and flBIi'D-— En.

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 vvhich are circum
cised with carnal circumcision are the circumcision,
but they only which are circumcised with spiritual
cfrcumcision 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. 16, yet that is so to be understood as
that the term of their continuance was Christ hia
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 shaU 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. 6, 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 seak thereof should likewise be
aboUshed. 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
beUeve 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 shaU 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 camal circumci
sion after that faith came, that is, after that we begau-
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 wiU 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 ijas
morally signified thereby, to wit, regeneration, and thfr
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 stiU remain
eth ; and this is that which I should now secondly
have observed from these vfords, if the time had.
given leave.

LECTUEE LL
For we are the circumcirion, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence-
in the flesh. — Philip. HI. 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,' ko. 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, IwUl 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 noi 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 aU burnt-
offeringa and sacrifices whatsoever : as it is said,
1 Sam. XV. 22, 'to obey is better than sacrifice;

Ver. 3.]

LECTURE LL

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 Ukewise that this was more ae-
•cepted with God, even then when the ceremony was
m use, than was the ceremony though commanded.
Now as it was in other ceremonies of the law,
BO waa it in thia 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 afflictions, such as any
way were like to cross and hinder their spiritual ser
rice 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 word, is our re
generation, the washing of the new birth, and the
renewing of the Holy Ghost, as the apostle speaks,
Titus iU. 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 w-e 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
Jeremiah, 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. e. 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 wUl 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 thinga
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. 6, ' The Lord thy God
will circumcise thine heart, and the heart of thy seed ;
thai 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 cfrcumcised,
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. e. unless he be born again by the
Spirit, unless he be circumcised with the circumcision
of Christ, by putting off the sinful body of the flesh,
and becoming a new creature, he cannot enter into
the kingdom of God, he hath no portion among the
sons of God. So that that holdeth still, if we be not
circumcised, we belong not to the covenant ; but if
we be circumcised with this circumcision of Christ,
then may we rejoice, knowing that we are the sons of
God, and partakers of the covenant of promise.

222

AIRAY ON THE PHILIPPIANS.

[Chap. III.

Then look what was the preferment of the Je-w 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 fiesh : 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 hom 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 aud 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
fuU 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 reUgion, of things
belonging to our salvation, of the mercies of God in
Christ Jesus, and the like, but wiU 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 wUl grin and gnash
onr 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 thug
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 wiU
and desires perverse and crooked, and our affections
inordinate, because the Lord, by his Spirit, hath not
circumcised our hearts ; therefore are our months
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 cfrcum
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 cfrcum
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 LL

223

from your hearts, put off the sinful body of the flesh,
ahd be renewed in the 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 hoUness 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 ihe 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, kc. ; 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 Ukewise 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
vvhich 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 spirituaUy. For what is there
required in our spiritual worship of God, which, by
our rejoicing in Christ Jesus, is not performed unto
him ? Is it not our spiritual worship of God to love
him, to put our trust in him, to fear him, to pray unto
him, to obey him, and to glorify him both in our
bodies and in our spirits ? And are not all these
things performed unto him by our rejoicing in Christ
Jesus ? We rejoice in Christ Jesus, knowing that in
him we are beloved ; and therefore we love God, who,
we know, doth love us in Christ Jesns, 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 ua 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 hia
trust in his name, that knoweth not that all his pro
mises are yea and amen, most certain and sure, in
Christ Jesus ? How shall he fear God as a dutiful
child, that assures not himself of his reconciliation
vrith 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 ihat 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.
WiU 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

AIRAV ON THK PHILIPPIANS.

[Chap. UL

fereth not his truth to fail for ever ; rejoise in Christ,
because by him ye have received the atonement, and
then surely ye wiU fear God, whose wrath was appeased
by the reconciUation of Christ Jesus ; rejoice in
Christ, because through him your prayers are accepted
and heard with God, and then surely ye wiU 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 strengtheneth you in
Christ to do all things ; rejoice in Christ, because by
him ye are redeemed, and saved, and by the power of
his Spirit sanctified, and then surely ye will glorify
God both in your bodies and in your spirits, who
with Christ his Son giveth you all things, both for
this life present, and likewise for that that is to come.
So that there cannot be a better direction for our
spiritual worship of God, than to rejoice in Christ
Jesus, because by our rejoicing which we have in
Christ Jesus we are inflamed to love God, to believe
in him, to put our trust in him, to fear him, to pray
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 faU 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 hom 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 aU
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 iu Christ Jesus, then we repose the whole
confidence of our salvation, and every part thereof,
npon 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 are justified by the law, they are
fallen from grace ; that is, whosoever seek for their
righteousness by the works of the law, or hope to be
saved by them, they are fallen from grace, Christ pro
fiteth them nothing. Let them look unto this, that
trast 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 Chriat Jeaus, they worship not God
in the spirit ; they that worship not God in the spirit,

they are not circumcised with the true and spiritual
circumcision ; ergo, they that have confidence of thefr
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
apoatle is understood not only the cfrcumcision of the
flesh, or other ceremonies of the law, but all the works
of the law, all man's merits whatsoever, even aU out
ward things whatsoever. Which is plain by the anti
thesis and opposition in this place between Christ and
the flesh, and likewise by that that followeth in the
apostle. For, first, where he saith, ' We rejoice in
Christ Jesus, and have no confidence in the flesh,'
in that he denieth that they have any confidence in
the flesh, what else is his meaning, but that they have
no confidence in anything but only in Christ Jesus,
so rejoicing in him, as that they put their whole con
fidence in him. Again, when he shews afterwards
what he means by the flesh, he speaketh not only of
the circumcision of the flesh, but of his tribe, of his
stock, of his religion, of his zeal, yea, and lest he
should seem to leave out anything without Christ
wherein he had any confidence, he speaketh expressly of
all things without Christ, that for Christ he counteth
all things loss. So that the conclusion (though most
hard) will not be avoided, but that they that trust to
be saved by their merits are not circumcised with the
true and spiritual circumcision, but are as yet strangers
from the covenant of promise, and have no inheritance
among the sons of God.
Let us therefore, men and brethren, renounce all
confidence in anything without Christ whatsoever, and
let us trust only in the merits of Christ Jesus. • He
alone is ' made of God unto us wisdom, and righteous
ness, and sanctification, and redemption;' he hath
purchased us with his ovra 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 Ufe 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 obeyelk
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 shaU we be able
truly to say with the apostle, ' We are the circum
cision, which worship God in the spfrit, 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 hom

Ver. 4-6.]

LECTURE LII,

225

of our salvation, renouncing all confidence in anything
vrithout him whatsoever! 0 Lord, purge us daily
more and more from all inordinate affections, and un
bridled desires, whiehi anyway may draw us from thee,
or- hinder us in, thy service! Renew in us right
spfrits, that we may worship thee, not after the fond

devices of our own brain, but in spirit and in truth;
after the rule of thy holy word; and so sanctify us with'
thy Holy; Spirit, that, abandoning all' worldly confi
dence whatsoever, we may wholly and only rejoice
in thy Son Christ Jesus for ever !

LECTUEE LII.
Though I might al^o 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 theae worda propoaeth 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 abne ; 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. Heshews that, albeit he might have as
good confidence in the fiesh 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 iboasting touching the flesh, and Ukewise
lets the PhUippians see ;that, seeing he, having such
prei;Qgatives 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 shevra, 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 mightj! &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,'. '45C, : Thirdly, he proves, his two for
mer assertions by a particular recital of certain; things
wjiejein he migljt rej oioCj ;in some of which he was
not inferior to ibe bestj as;jn eircumoisioBji being cir-
cunicised.;the .eighth day ; in kindred,: being; of ihe
kindred of Israel; ,in , tribe, being of the tribe of
Bienjaraiu;; 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
iozeftl,, having persecuted' the church, and in righteous
ness, ,T]v;hich is in. the law, being unrebukeable. Thus
ye see the form of the appstle 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 thufe 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 I 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, butialso, 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
falsei 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 itis 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,; ibut a natural Jew, for the prose
lytes, which were those that, being GentUes, em-
bi-aced the Jewish religion^| they were circumcised
after their conversion unto Judaism; but all the
Jews were by the law circumcised the eighth day.
SOj then, he; was no Gentile or proselyte, but a natural
Jew>, being cfrcumcised tho eighth day. His second
prerogative^ common to him with other of the Jews
' likewiaeii was,, thatihe was of the kindred of 'Israel;
that ia^. not.bbra of pai-ents 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
P

226

AIRAY ON THE PHILIPPIANS.

[Chap. III.

descended of Jacob, who was called Israel, because Ue
prevaUed with God. His third prerogative, wherein
he was above many of the Jews, was, that he waa of
ihe tribe of Benjamin, which his tribe he mentioneth
both for the dignity of his tribe, as being the tribe
whence Saul, the first 'liing 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 the confusion of
tongues ,at the building of Babel, Gen. x. 21, 25.
His fifth prerogative, wherein he yet 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
leamed in the Scriptures, than men of other sects.
His sixth prerogative, wherein he passed all the rest
of the Jews, was his zeal, which was so fervent and
outrageously hot, that he persecuted the church of God
extremely, Gal. i. 13 ; or, as it is in the Acts, chap.
xxU. 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, whioh consisteth 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
ihem. 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 excent against him, or
reprove him for anything that way.

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 thinga 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 aU such
outward thinga aa they rejoiced in, might both be^of
greater authority with ihem, and likewise have the
greater possibility to draw them from works unto
grace, from the law unto Christ. For if it hadbeen
so, that he had persuaded them to renounce aU couiS-
dence in the flesh, and to rejoice only in Christ Jesas,
having himself no cause of confidence in the flesh,'
they might haply have lightly 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 thtf
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 judgmentj',
and not from any conceited opinion or hateful envy.-;
So we see that to teach men that pleasures, arid
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 might the rather be beUeved. 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 m
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 hia enemiea could ever charge him
with any note of just reprehension, might so mueh the-
rather prevail with the church to draw them from
those dreams and dregs of superstition and idolafrf
wherein they were drowned. And thus oftentimes it
* Epist. lib. V. Melan, 1. vi. Wolffflo.

Ver. 4-6.]

LECTURE 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 been drenched
in those errors which they maintain, and deUghted 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
they, 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 deUghted 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 ihe 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 foUiea 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 sina,'
(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 you cannot brook these things ? Not long
since you were as we are, and ere long haply wiU be
again ; in the mean time, you may talk where you may
be heard, but we will walk in our old ways.' And
might not the Jews, even with the very same reason,
have said thus to the apostle ? Surely, they that send
away such as, arising of themselves, seek to reclaim
them from their errors or their follies, with such answers,
they do therein justify the Jews, neither suffer they
the consideration of this wisdom of our God (whereof
we have spoken) to sink into their hearts. "VVell, 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. IIL

Lord jhath beatovved upon them above their ; brothren.
Our, holy apostle,', we see, did it very often. In the
latter to the Corinthians, chap, xi,, we see how largely
hC;; speaketh) of the excellency bf his- ministry, of his
gifts of knowledge, of his diligence in his dffice, of the
nobleness of his birth, ofthe ancientness of hi.s stock,
of his patience, of his constancy, of his manifold suffer-'
ings for Christ his sake ; and in chap. xU,, of his visions
ahd revelations which were shewn bim 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 thb Jewish religion above many 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
Uke;praictice of tbe apostle, But [what] was it that
moved the apostle hereunto? Was it ambition, and
vain affectation of his own praises, ihat 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 dear him self of such false cavilla-
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 ofthe apostle, may speak even freely of such
blessings as the Lord in mercy towards them hath
bestowed upon them above others of their brethren ;
but may they, in every case, and upon every occasion,-.
break forth into' their own praises ? No, certainly
they may not, but only in some cases. As (1.) when
they are so"; rilified, and' disgraced, ' and discounte
nanced,! thefr authority so' impeached, their gifts so
nulUfied, 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 Oorinihians' aUd the Galatians; as having no
authority; no' gifts of knowledge, of eloquence. (2.)
WUen they see that the proud insolency of their adver-
sariesj'that eialt theinS'elves against the knowledge of
God, fcannot otherwise be repressed.' So our apostle
did when the false apostles did so insolently birag aS if
they had all knowledge, and all wisdom, and all un
derstanding; ' (3.)' When they which otherwise should
givei'them that testimony - which is due unto them,
doiit not, the glory of God requiring it, then may they
break out'into iheir oWn praise; and this our apostle
sheweth' io be* one cause why he boasted himself;
wheje he saith, 2-Oor. xii. ll,'* I was a fool to have
boasted J myself ; ' but; j'e' have compelled -me: for I
ought iO( 'have been Commended' of ybu.' 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
thieir boasting may make for the edification of the
church of Christ Jesus, then may they boast them
selves'; so our apostle here boasteth himself, asto 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 casej
the children of God may and ought to sp'eak, and even
to glory and boast, of such blessings aS God hath be
stowed upon them above their brethren. Touching
this iwhole point, I give these two caveats : first, that
they do not hunt after occasions and opportuniUes to
praise themselves ; bnt that then only they do so,
when they are even driven and compelled so to do hj
such occasions as now we have spoken bf, or the like ;
secondly, that when they praise themselves, being
compeUed thereunto, they do it notrin affectation of
their own praise, but for the praise and glory of
Almighty God. - ¦ -¦•--• • •
Here, then, let not any proud phari's«e, or any
ambitious Diotrephes, shroud himself under the covert
ofthe 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 wiadom, 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 notvvhat it meaneth ; and as much may he said
for the proud contemning 'pharisee (Luke xriii. 11)
as can be said for such inen. Beware, therefore, of
ambition and vain-glory, for it shutteth froni 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 gladnesa ofthe bleasfngs which the Lord- hath
vouchsafed unto us, and, if need be, let us glbJy and
boast of thom, but ever remembering 'that which is
written,' 1> Cor, i. SI, ' He that rejoiceth,'let bim
rejoicB in the Lord.' To glory in the- mercies of the
Lord towards ns; affecting 'our own praise and glery^
is pharisaical, hypocritieal, and wicked-; biit in some
cases so io do, to the praise atad glory of God,"is both
lawful and very requisite. ' ¦ ¦' '¦ '
I wUl end tihis point, if in one word I shall answer
one doubt, which-is, how'lhe apostle" should 'reckon ik
amongst his external praiseS and arguments of conn-

Ver. 7, 8.]

LECTURE LIIL

229

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
ledgeth, 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
a,postle bad to do with those that would seem to be
very zealous of the law. He mentioneth, therefore,
hia persecution of the church, only to prove that he
was as zealous of the law as the best of them j whioh
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
aeal, that he persecuted the church of God, is reckoned
amongst his praises. And the same is likewise io be
said of all the rest, as hereafter we shall shew.
8, Here I note that the apostle, to prove that he
might have confidence in the flesh, if he would, as
well as the best, reckoneth whatsoever outward things
the Jews most stood upon, or could indeed be stood
upon, as circumcision, great kindred, ancient 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, nakedneaa,
stripes, iinprisonment, stoning, persecution, and the
like, all whicb he comprehendeth in the name- oi flesh,
affirming that he rejoiceth in the flesh when he re
joiceth in these thinga. As, then, to rejoice in any
outward thing without Christ is to rejoice inthe 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 ia well : so was Simon Magus; Acts
viii. 13. It is ' not the putting away of tbe filth of
the body that saveth us, but in that a good conscience
maketh request to God,' 1 Pet. iii. 21. Thou hast

«aten at the Lord ihis 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 dafrmation,' 1 Cor. xi. 29. Thou art
born of holy and godly parents ; it ia ' well : so ¦w'ere
Ishmael and Esau. ' ' They whiih are the children of
the flesh are not the children of God, but the children
of the promise are counted for the seed,' Rdm: ix; 8.
Thou art of an holy profession ; it is well : so waa
Demas. HoUness of profession commendeth not
unto God, but an heart purified by faith which work
eth through love. ' ' Thou distributest to the poor,aiid
doest many good'' things ; it is Well: so did the
pharisees, andiithe' young man in the gospel, 'Mat.
xix. 20. ' Though I feed the poor with all my goodsj
and though I give' my bbdy to be burned, and have
not love, it profiteth rne nothing,' 1 Cor. xiii. 3. In
a word, there is nothing under heaven vrithout Christ
that doth profit us; so that we Should rejoice, or h&ve
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 gi-acethatis
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 Jesua, we worahip ' 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 out'ward ears 1 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 aet forth
thy praises, so 6ft 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, i&c.

LECTUEE LIIL ;
But the things that were vantage unto me, the same I counted loss for Christ his sake. Yea, doubtless, I think
"¦'¦''' all things loss, dc. — Philip, iii. 7, 8.
J^VT tlie things, &c. In these words the apostle good cause, and greater, of confidence ahd rejoicing pi
-^^ 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. UL

those false teachers, or the best of the Jews whatso
ever, yet now, since the knowledge of Christ Jesua 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 thinga
wherein the Jewa 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 principaUy 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
'ampUfication, or more special explication, of the latter
part of the comparison, wherein he goeth^over and over
the same terms he used, but sometimes with 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 ;'.^lastly, thus, ' I do judge all things to be
dung, that I may win Christ.' So that ye see the 8th
verse is especiaUy 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,' ka., by the things which
seemed vantage unto him, he meaneth aU the things be
fore reckoned, but especially his righteousness by the
ilaw ; 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 be began to know Christ,
he counted those same things not only unprofitable,
bnt also hurtful 'for Christ his sake,' ;. 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, my zeal, my righteousness in the law, were great
things, and things which 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 tome, 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 ; ). e. 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 Jesns.
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 stUl ? Yes, doubtless,! 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 being drawn by confidence in them
from confidence in Christ Jesua ; yea, and more than
so, I do judge not only all things, wherein I rejoiced
before I beUeved, 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 my own judgmentl
Not to trouble you longer with the opening of these
words, in brief the apostle here teacheth the Philip'
plans, by his own example, not to repose any confi
dence of their salvation in any their works, done either
before or after their justification, bnt 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, ' the things that were
vantage unto me,' kc, I note the great diversity of
Paul's judgment before his conversion, and after his
conversion, unto,- Christ ; for the things that seemed
vantage unto him before! his conversion unto Christ,

Vkr. 7, 8,j

LECTURE LIIL

2.31

the same thinga after hia conversion ho 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 righteonsness 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 thai 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 whereby we can be saved but only by the
name of Christ Jesus, and that if he will be saved he
must repose aU 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,
; ' Thou art besides thyself ; much learning doth make
-thee mad,' , Thus it fareth vrith us all before such time
as we be renewed in the spirit of our minds ; either we
; take pleasm-e in unrighteousness, or else we repose too
-) much, confidence in our supposed righteousness, and
. for thewisdom 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 tho
Spirit, then the case begins to be altered, aud 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 ourformer ways, then
wo 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 confldence 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
ihat 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 heari, 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 by God his Holy
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
Jesua. For if he guide us, we wander not; if he
instruct us, we err not ; if he command the Ught of
the glorious gospel to shine unto us, then is our dark
ness turned into light. But otherwise our fooUsh
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 Spfrit 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 wUl, a id 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 PHILIPPIANS.

[Chap. IH.

loss, which before he knew Christ seemed vantage
unto him,, I observe that, such works as we do before we
be justified by faith in Christ Jesus, seem they never
BOgood;, yetitheyare no vantage unto us, either unto
justification, or unto salvation. For i 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,; ibis unrebukable 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 oneof
his chief prerogatives; and yet he counted theae works,
done according to the law before he believed, no van-
;tage at all unto him for his justification or salvation
iby Christ Jeaus. 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,
eitheruntoour justificationorunto our salvation. Well,
they may have a Show and semblance of vantage unto
us, but indeed they are no vantage unto us,, either to
prepaare 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 ia 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
lof 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 i 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 hevvas a devout man, ver.;2, and
I one that feared God with all his household, and gave
J much alms to the people, and prayed -unto God con
tinually;; aU evident arguments ;;that, as a ¦ true
.proselyte,; he believed in the Messiah, howsoever he
was not yet; baptized,; nor .perfectly instructed : so
I thatjhis prayers and his alms-deeds were not prepara-
(tions, and dispositions unto faith and justification, but
they Were the fruits of his faith andjustification already
. begun , ' Of the like validity are whatsoever arguments
; they bring to this purpose. Howsoever, therefore,
¦theyteU you that works done before faith or justifica
tion are acceptable ; unto- God, or dispositions unto
gracCj or motives unto mercy,'; or rherits in congruity,
;0r whatsoever other advantage, yet ye see; that the
japostle is clear in the point; that);all';the prerogatives

that any man hath, and aU the good works; that any
man doth before he know Chriat, tiiey are no vantage
to him at all tojuatifieation or 'salvation. Yea, further
¦know, ; that they who make; other account of sueh
works, thereby shew that indeed as yet theyido 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 mnto 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. ¦ - ¦ ;i;i , '
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: tq the law,
whether before or after faith and justification, seem
they never so good, by reposing any cdnfiden'oe of
salvation in them, are not only no vantage, but loss;
yea, but dung, such as were far more meet thatwe
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 bythe apostle
in this place : first, because, having spoken in the
former verse of works done before faith andjustifica
tion, here he useth a more general word, comprising
both those and what works else soever ; as if -he had
said. Yea, doubtless, now that I am grown updn further
knowledge of Christ Jesns, I now think, not only
things which either I had or did before I knew Christ,
but even all thmgs generally, even all my works what-
I soever, and whensoever done, ' to be but loss; forthe
¦excellent knowledge,' kc. ; 'to bebut 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 heiinight more and
more win him, to the end that he might] more and
more nearly be joined unto him, he counted aU his
own righteousness, even which now he had by any
present works of his, tq be but losSj 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; iot
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^snd
rewarded by him. But both these, andi whatsoever
our best works, are to be judged loss, and even dung,
that is, in comparison of the exceUent knowledge of
Christ -Jesus, and of that righteonsness which we have
by faith in him ; for what are aU things m the world

Ver. 7, 8.]

LECTURE LUI.

233

in comparison of the excellent knowledge of Christ
Jesus ? or what js man's righteousnesa, that it should
be compared unto the; righteousness of Christ Jesus ?
Christ is our life, ,CoI. 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 exceUent knowledge ? Nay, let us not
•esteem to know anything' save Jesus Christ, and him
cruoifie4 ; in comparison of this knowledge, let all
things in the world seem loss and even dung unto us.
Likewise what is mania righteousness in comparison
pf his righteousness ? Surely as darkness in respect
of the sun in his brightness ; for it is aa himself, white
and ruddy, and whoUy- delectable, without blemish,
without spot, or wrinkle, or any such thing ; and what
¦else is pur best righteousness but as the menstruous
cloths of a woman, full of filthiness, and slurred with
muph 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 respectof any confidence to be reposed
in them, all our very best works generally whatsoever
are bu,t 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 thai
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,-shevring the cause of the ruin of
the Jews, Roni, x. 3, he saith that, ' they being ignorant
of the righteousness of God, and going about to stabUsh
their own righteousness, submitted not themselves
unto the righteausness of God.' Whence itis plain,
that to , soothe up-sourselves in a conceit of our own
•righteousness, is the- very way to stay us from seeking
the righteousness of Godiin Christ Jesus. And- what
else meaneth that of our Sariour unto the pharisees,
where be telleth them that the pubUcans and harlots
•shaU go before thominto 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 ihem nnto God than did the religious and strict
life of the ph&risees ; but thereby our Saviour giveth
them to understand, that because of thefr' conceit and
confidence ia thefr own righteousness, they were
fiirther from the kingdom, of God than were the
greS'teati sinners .that were ; so; that there waa more
hope jOf the;greateet sinners that were, that they would
sooner come;tO-repentgaiee, and sooner come unto him,
than would /Jhey -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 i 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 generaUy are but loss and
dung, which is in respect of the quaUty 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. cxUii. 2, and say, ' 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 ? thefe 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. Iriv. 6. Whether therefore we compare
our works, and our righteousness by works, vrith the
knowledge of Christ, and the righteousness which we
have by faith in his name ; or whether we respect the
reposing of any part of our confidence in them ; or
whether we respect our works in themselves, if they
should be examined by the law of God; we see that
they are no vantage, but loss, and, as the apostle
termeth them, dung. Which doctrine, how true, and
likewise how necessary it is, the apostle his insisting
and beating upon it doth evidently shew ; for ye see
that the three several repetitions hereof taketh up this
whole verae 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 aUmen that
they abound in every good work, and we give all
encouragement thereunto ; we teU you- that good works
are the way which God hath ordained that we should
walk in unto heaven, and that vrithoutholiness of Ufe
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 worka ;
yea, we tell you that they are accounted unto us as
perfectly good, becauae whatsoever imperfection is in
them is for Christ hia sake covered, and not imputed
unto ua. Thus we have learned, and therefore thus
we tell you. Also we teU you that ye are not to reposb
any confidence of your salvation in them, but aU in

2.34

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
you. And do we condemn good works because we
teach you the truth touching good works ? We desire
and we pray that ye may abound in all knowledge,
and in every good work; but we are jealous that you
should not grow to an overweening conceit of them.
Good works must be done, but we must not trast 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 o-wn
unrighteousness, and acknowledging our own nakedness
in ourselves, if we vrill be clothed with the long white
robe of his righteousness ; for ' he filleth the hungry
vrith good things, but sendeth away the rich empty;' he
came not to caU or to clothe the righteous iu thefr own
conceit, but he justifieth the wicked and clotheth the
naked ; for he respecteth ihe 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 rale 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 whicli
only do thefr duty, what merit they ? Surely other
merit of any works we know none, but of death. If
therefore we wUl be made righteous before God, let
us renounce all merit of grace by our own works, all
confidence in our ovm righteousness. Let us abound
* That is, ' no more j-astiiied 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. 80. Let us be ready to
do good, and to distribute, and to procure thfrigs
honest both before God and men ; and let us assure
ourselves that a cup of cold water given in Christ his
name shaU not lose his reward. But let no man say
in his heart, or think with himself, ihat it is for his
righteousness and the merit of his works ; for if he so
justify himself, the Lord shall condenm him, and judge
him vricked. To cease to do eril, to learn to do well
to seek judgment, to relieve the oppressed;' to judg«
the fatherless, to defend the vridow, to fast, to watch-
to pray, to be just, merciful, and liberal, to feed the
hungry vrith our morsels, to clothe the naked with our
fleece, to comfort the sick, and to help the fronbled
in their distress, are all good works, odours that smell
sweet, sacrifices acceptable and pleasant nnto God.
Let our faith work by sueh love, and let our knowledge
be filled vrith such fruits of righteousness. Such
works God accepteth weU at our hands, though he do
not accept us for our works, but only in his well
beloved Son Christ Jesus. In a word, let us always
be occupied in doing that which is good, but let us
not repose any confidence of our salvation st aU 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 hfe might
win Christ, and that he might be found in hirii,' &c.
Here was his vantage, here was his gain, here was his
merit ; and for the gaining of this pearl he would will
ingly seU or lose aU that ever he had. But I must defer
to speak of this point at this time.
0 Lord our God, grant nnto us, we humbly beseech
thee, the gi-ace of thy Holy Spfrit, that the bright
beams thereof, shining into our hearts, aU mists of"
blindness, darkness, and ignorance may be expelled
thence, and we enabled to see the mysteries of thy
wiU, and the wondrous things of thy law! Humble
us, 0 Lord, in ourselvea, we humbly beseech thee,
that we, seeing and knovring our own unworthiness
and unrighteousness, may sue from ourselves',' unto-
thee, and in thee may finid rest unto our souls ! In
crease, 0 Lord, our knowledge in thee, and ourobedir
ence unto thee, that our knowledge being fiUed with
the fraits of righteousness, and our faith working by
love, we may be knovm truly to belong unto thee I ¦ '

LECTUEE LIV.
And that I may le found in him : that is, not having mine ovm righteousness, which is ofthe law, but that
which is through, dc. — Philip. III. 9. , ,

I

T remaineth now that we see what it was that the
apostle counted vantage unto him, for which he

counted aU thinga elae in the world but loss and dungi
It was the excellent knowledge; of Christ Jesus his

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 aU 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 ritea, and ceremonies, and sacrifioea of
the law. Of hia coming, Jacob spake in the blessing
of Judah, Gen. xlix. 10, and Balaam Ukevrise 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
bfrth Micah prophesied, Micah v. 2 ; of his kingdom
and government, Isaiah prophesied, Isa. ix. 6, 7 ; of
bis preaching and office as he was a prophet, Isaiah
also prophesied, chap. ki. 1-3; of his infirmities and
sorrows, and of his oblation and sacrifice of himself
as he was our priest, Isaiah likewise prophesied,
chap. Uii. ; yea, so full-fraught with arguments touch
ing Christ were both the books of Moses and the writ
ings of the prophets, especiaUy of Isaiah, that in this
respect it may be well said, as I think, that ' the law
waa 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 ia 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, ofthe 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 be made himself of no repu-
tatioUi and took on him the form of a servant for us ;
that in infirmities, and sorrows, and sufferings, and
affebtions, and passions of the mind, and in all things

he was like unto us, sin only excepted, that he might
be merciful unto us ; that he humbled himself, and
became obedient unto the death, even the death of
the cross, for us ; that he overcame the powers of
death, and rose again, and ascended into heaven for
us ; that he hath paid the price 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 vrith 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 exceUent knowledge, and such as
is so much more glorious than the knowledge of Christ
by the law, as is the Ught and brightness of the day-
star more glorious than the light and brightness of a
candle. (8.) 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 speaketh, is
not this last, nor the first knowledge of Christ, but
the second, which he calleth exceUent, botU 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 tbe feet of Gamaliel ;
but that was nothing in respect of thia ; 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 los^ 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, hoUness of Ufe,
* Qu. '-prophets ' ?— Ed.

236

AIRAY ON THE PHILIPPIANS.

[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, nobUity, 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 commandm_ents 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 cle.arly to abjure, all those
things, hut only tp renounce all confidence in these
things if he vvpuld be a Christian. Right so it is to
be said generally. Is any man noble and great by
birth and parentage ? So were many godly kings of
Israel and Judah. But therein we may not secure
ourselves, as if therefore we needed to fear no evil.
Is any man rich and wealthy? So was Abraham and
Lot ; but ' if riches increase,' let no man ' set hia
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 pf God, therefore renowned in the holy
Scriptures, and let him that is such be such stiU.
'He that is holy, let him be holy still; and be that is
righteous, let him be righteous stiU.' 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 noi 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 Uke, are the good gifts, and bless
ings ofthe Lord, thankfully to be enjoyed 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 tbat
we wanted them, than that we shonld 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 ofthe
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. Eom. x. 3, ' They,'
saith he ' being ignorant of the righteonsness 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 df God ? What was the cause
why they submitted not themselves unto, the right
eonsness of God ? Here it was : they went about fo
stabUsh their own righteousnesa ; they had a great
conceit of their own works done according to the law;
they thought themselves righteous bj' 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. 81. 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 ua from coming unto Christ, from the knowledge
of Chriat, 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 ihem, is that that the
apostle disputes against, and that that we must quite
renounce. ¦ Touching aU Outward things .therefore
without Christ whatsoever, I say unto you, set not
yonr 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 gloiy of onr
God ; but be not puffed up with any conceit of merit
or confidence in these things. For howsoever they-

VEiR. 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 lossand 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 th.at, 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 ihe haven, or else he must disburden
his ship of her lading, he quickly makes his choice,
and casts all into the sea, and counts aU 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 xxvU, 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 exceUent knowledge of Christ Jesus, whom lo
know is Ufe everlasting, must account of nothing that
we have in .the world, but in the comparison of all
other thinga . with this, we must count them all but
loss in comparison pf 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 aa loss» but aa
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 exceUent knowledge
of Christ JesuSj yet must we be thus affected both to
wards the one and the other, as that we both more
care for this than for aU. things else, and. contemn
and count all, things else but. dung in comparison of
this.. i
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 aU.' 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 kno-wledge 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, ' Verily 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 thinga which ye hear, and
have not heard them.' The prophets and other holy
mon of God had seen long before in the Spirit, and by
faith, those things which the disciples thon saw ; for
it is said, John. viU, 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 fiesh, before that which
the prophets and other holy men of God had of him
before his coming in theflesh ; whioh 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 niuch 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 sacriflce 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
fuUy commend the exceUency 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 wiU
not farther stand to amplify the exeellency of this
knowledge, either by speaking of that ignorance which
is opposite unto this knowledge, or by comparing of

238

AIRAY ON THE PHILIPPIANS.

[Chap. HI.

this knowledge with any other knowledge whatsoever.
Through the ignorance of thia knowledge of Christ
Jesus are the Gentiles ' strangers from the life of
God,' Eph. iv. 18. ExceUent, 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 Ughtened, but blinded; but by the light of
the gospel, all darkness is driven from our eyes, as
the apostle sheweth, 2 Cor. iU. 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
aU, even in itself ye see it is most exceUent ; desired
of ihe 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 exceUent it is to be judged by us in respect of
that vantage which it is unto us.
What is, then, the vantage ofthe kno-.vledge 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 entereth us into the
possession of eternal life ; for this we must know, that
howsoever we have a name that we live, yet indeed in
respect of the life o-f 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 knov/ledge 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, ' Verily, 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 Uve the life
of God, and to take possession of etemal 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 reconciUation 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 Ufe, 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 aU richea, 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 ? WhatJ 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 ns,.
when the mystery of this knowledge is opened unto us
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 hght I
It may be spoken to the shame of this whole town, it
may be spoken to the shame of a great many of this
congregation, that they love darkness better than light,
that they had rather lie drowned in the ignorance of
Christ Jesus, than be taught in the knowledge of
Christ Jesus ; for what frequenting is there by them--
of those places where they should be tanght in this
kno-s\'ledge ! 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
-n-e not think it a hard matter if so many should not
be found in ihis 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 yonr •
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 reconciUation ; and
yet what slackness and negligence is there in coming
to the hearing of this word I 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 leamed, 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 etemal, not to know
him is death etemal. Why wUl 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 caU Jesus Christ his Lord ? Was he his
Lord alone ? Was he not thefr 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 other-wise ? 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 exceUent 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 camiot 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 vrith
an odd and odious name I 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 shaU seem
unto himself pure and holy, the Lord shall judge him
vricked and impure. But let every one of us studj' to
be pure and holy in all our ¦ words, and in aU 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 afready 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 excellency, and the vantage of
this knowledge, that so we may daily more and more
grow up in all love thereof! Purge us, we beseech
thee, of all such affections as may be any hindrances
hereunto, that so, growing up daily more and more in
thee, at length we may reign with thee in the kingdom
of thy Son Christ Jesus for ever I

LECTUEE LV,
And that 1 may be found in him, not having mine own righteousness, which is of the laiv, but that whichis througii
the faith of Christ, dc. — Philip. III. 9.

NOW the apostle goeth on, beating still upon the
same reason why he counteth all his works
whatsoever, and whensoever done, and aU 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 haring mine own
righteousness, not clothed with mine own righteous-

240

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

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
nnto 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 maybe found in
Christ ; he thinks aUiiis works, all things absolutely
to be loss, and judgeth them to be dung. ' I judge
them to be duqg.', Here he_ plainly renounceth all
confidence in , aU things vyithout Christ .whatsoever,
and plainly , disclaimeth a,ll vantage, all merit, all
righteousness by his works. ' That I may win, Christ.'
Here is the_cause vvhy he disclaims, all jighteousness
by his -works, because, otherwise, he could not win
Christ ; for he dpth it that he . may win Christ, and
may be found in, him. This, alsp, 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 tp, be found in
Christ ? The apositle shews that, to be. found in Christ,
is to be found not clothed with his own righteousnesa
which is, by the works, of, the law, but clothed with
that righteousness wbich 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.wUl.be found in Christ in that day,
must disclaim his own rightepusness, and, renounce it
as dung and rpttennes?, , 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 tho- apostle tells the Philippians
in these words, is, that he now, at this present,; in the
state whereiji he, now stands, dpth ,judge aU things,
even his v^ry best present , works,, to be so; far from
any part of his rightepusness, as that be judgeth them
to be dung, even vile and, contemptible, so- that ;he
doth. disclaim all righteo.usness by them., that he may
win Christ, that is, that he may be mpre and more
nearly incprporated,.into, .him, and possessed of his
righteousness by -faith, and that he m^j'.be found, in
that last and great day, not in IVIoses, but in Christ,
that is, not having h^s o-wn 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 righteousnesa 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 PhiUppians in these words.
So that ye see here is, ffrst, a .disclaiming of his own
righteousne|SS, by. wprks, in that he judgeth them to be
dung; ,2, a reaspn.,-why he -so judgeth them, and so
disclaims them, -that Ue may win Christ, andmaybe
found in hirn.; thfrdly, an expUcation 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 tnat
hence be gathered. ;; . ...,>:. v, ; ¦ ;,
. .First, it is not unworthy, our notingi that the apostle
goeth over and over these points so often; as if he
could never satisfy himself -with disclaiming'&U right
eousness by any works, and proclaiming- Christ alone
to be all his righteousness. In the former verse, he
disclaimeth alkhis works done before his conversion^
as no vantage, but loss unto him,' and ''makethChrist
all his. vantage,- oither for righteousness 6r salvation.
In ihis verse, ihrce several -times he disclaimeth all
his works generally, whether done before- or after hi*
conversion, as touching anyrighteousness by theiti;
and again, so many times avoucheth in 'effeCt'Ghrist
Jesus alone to be 'all hia 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' weU; when We have
walked faithfully in our calling, when we have relieved
ihe oppressed, judged the fatherless,' ;' defended the
widow, when we bave humbled ourselves in prayer;
chastened ourselves vrith fasting, abstained from' th^
delights of the world, or pleasures of the' flesh, &C.;a
difficult and hard matter, I say, it 'is, herein" n6t to'
please ourselves, not somewhat to be puffed tip 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 j,ustification or salvation, a dificult- matter to
persuade us that these things arc but loSS and dung,
things vUe and contemptible. - And yet,- necessary it
is that we be thus persuaded of these and 'the likfe
things, as touching any confidence of our righteous-'
ness or,, salvation, -by them, and that we count Christ
alone aU our righteousness, and the harn of our Salval-'
tioDj' And,' therefore, the apostle knowing both the
difficulty, and yet the necessity, • of persuading this,
beateth upon it twice, thrice, often, that he ffid thus
and thus,, and therefore the PhiUppians should do so:
This should teach, us, with great diligeSc^i to
observe and mark the things fhatare so much'and so
often beaten upon, as things which. either we are dull
to. comprehend, or unwilling i to ¦ yield unto;' and yet
things, which are, as most certain' for their truth, so
most necessary for their use ; for albeit aU 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
salvatiouj yet when thfrigs are'So much urged; and so
often beaten upon, we are to think that it is not
without great cause that they are so pressed, and,,
therefore, that they are with" greater attention' and
heedfulness to ;be; 'marked by us.' As, 'thesrefore, we
are with all diligence to observe whatsoever is Wittffli'
because all things are written for our learning/ s6 let
us, -vrith aU. diligence, observe the things sb often
urged. It may be ihat they are so often urged because

Ver. 9.]

LECTURE LV.

241

of our dulness to comprehend them, it may be because
of our unwUlfrigness 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
sary 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 om- whole
righteousness, and that it necessarily behoveth us to
be thoroughly persuaded thereofi How good soever,
therefore, our worka 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 hia best
worka, 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 worka. 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 rile and contemptible, so fuU 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 verj' best works, such
as are wrought after our knowledge of Christ Jesns,
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 foUow after faith.
For those are eril, 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 injustice rewarded vrith
death, these are in mercy rewarded with life ; those,
even the very best of them, have the nature of sin, and
are whoUy unholy, these are in part holy, and may traly
be caUed our inherent righteousness. But for any part
fri 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
bide 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 tbis, they say tbe apostle
doth not here speak of such works as he did after he

believed, but only of such works as he did before he
beUeved, before his conversion unto Christ, and there
fore that hence nothing can be gathered against justi
fication by worka done after faith in Chriat 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 generaUy,
whatsoever and whensoever done, saying, ' Yea, doubt
less, I think all things but loss,' ka. 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 generaUy, 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 blasphemy. For whereas we
say that good works done after faith are here meant
by the apostle, and are judged by him to be but loaa
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 tbere 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 wiU vouchsafe to give a crown
unto dung ? what thanks [do] we owe unto God for
. creating ns 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 aa if all
they spake were gospel, and whosoever said otherwise
Q

242

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

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 dovm by that one
distinction whereof I have often told you, and whereof
they are hot ignorant. In good works, therefore, we
must understand that there are two things 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 quaUty 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 ihe 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,' ka., 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 ns ; 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
wUl 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 quaUty 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
vi-orld * 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 thefr
substance, we say that they ai-e good, and that we are
to glorify God by walking in such good works as he
hath ordained us to walk in. Lastly, wherP 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 niake 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 bnt 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 souls7 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 cfrcumstance
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 worka, and glorify your
Father which is in heaven ;' and likevrise that saying of
the apostle, Eph. U. 10, vvhere he saith, ' that we are
the workmanship of God, created unto good works,
which he hath ordained that we should walkin 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. 80.
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 Sariour 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-

Ver. 9.]

LECTUEiE LV.

243

in hoUness and in righteousness all the days of our
Ufe. For without holiness of life no man shaU see
the Lord,' Heb. xU, 14. But let no man be puffed
up with any conceit of hia ovm righteousnesa 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 thereby, for in many thinga we sin all,
James iU. 2 ; and he that faUeth in one point of the
law, he is guilty of all, chap. ii. 10. If we wiU 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
Ucan, Luke xviU. 13, and cry, ' 0 God, be merciful
unto me a sinner.' And of this let us assure our
selvea, that the more holy and the better that any
man ia, the more readily he cPnfeaseth his sins unto
the Lord, and acknowledgeth his unrighteousness in
his sight. It is most damnable pride that makes us
rush into part with Christ, and to part stakes with
him. Let us therefore, with the apostle, make Christ
all our righteousness, and account our own righteous
ness which is by works to be but loss and dung, and
no vantage at all either unto justification or salvation.
Thfrdly, In that the apostle saith that he judgeth
them to be dung that he might win Christ, I note the
reason why he judgeth aU things to be dung, which is,
that he might win Christ ; as if he should say, that
unless he judged aU thinga 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 thateither we must disclaim all righteous
ness by any works of our ovm, or else we cannot be
partakers of the righteousness of Christ Jesus ; either
we must judge our ovm 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
beUeveth 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 make[th] 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, ihat is, to him that de
pendeth on his works, that standeth upOn the merit
of his works, and thinks to be justified by them, bis
wages is not counted by favour, but by debt, and [he]
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.
Wilt^thou 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
feUowship betvrixt them, but as the apostle saith of
the election of the Jews, Eom. 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 vrill lay any
claim unto righteousness by Christ ; we must judge aU
our works to be loss and dung, if we will win Christ.
Let this, then, teach us to beat down every thought
and every imagination of our hearts that exalteth itself
against God, and to bring into captivity every thought
unto the obedience of Christ. Let us not think of
the best works that we do above that is meet, neither
let us bear ourselves upon them above that we ought.
Let us be filled vrith the fruits of righteousness, but
let us not think them any part of our righteousness
before God. If we vriU be righteous before God, we
must be clothed vrith Christ his righteousness. We
cannot lay any claim unto Christ his righteousness,
unless we vriU 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 vrithout 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 aU righteousness by them,
that we may be clad vrith the righteousness of Christ.
So shall our unrighteousness be hid, and our sins
covered, and whatsoever imperfection is in us, ii 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 vvorks, 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 Christ.
Whence I observe that either we muat renounce all
confldence in our own righteouaness, and judge even
our very best works in that respect to be but loss and
dung, or else we shaU not be found in Christ in that
last and great day. For thai which om- Saviour
Christ spake _in the days of his flesh unto hia disciples
then present vrith him. Mat. xri. 24, hath now also

244

AIRAY ON THE PHILIPPIANS.

[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 aU that he hath, as Luke ex
poundeth it, chap. xiv. 33, all outward prerogatives
touching the flesh. In which place he aignifleth that
he that would be his disciple must put off all carnal
affections, and renounce all camal confidence, and so
rejoice in him alone as that no cross nor anything
shaU take his rejoicing from him. And even so, he
that wiU 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
eonsness 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
ia no condemnation,' saith the apostle, Rom. riii. 1,
' to them that are in Christ Jesus ; ' which, as it is
trae in this life, that they that are ingrafted into him

by faith, are freed from the law of sfri, and of death,
and so of condemnation, so it is true that they that
shall be found in Christ Jesus m that day ahaU 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 worka to be but loss and dung, and disclaim
all righteousness by our works. And surely this hath
so prevaUed -with many great maintainers of justifica
tion by works, that when death hath summoned their
judgment and appearance, they have disclaimed aU
their ovm works, and all righteousness by them, and
with heart and voice desfred 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 daUy 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 hom 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, but that which is through the faith of Christ, even the
righteousness, dc. — 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 Chriat in that day, now he expUcateth 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 ovm 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
ia through the faith of Chriat, kc. 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 theae worda yet a Uttle more particu
larly, ye see the apostle here speaks of two sorts of
righteousness, the one his own, the other Christ's.
Hia ovra righteousnesa he caUeth that righteousness

which ia 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 requfreth. Christ's right
eousness he caUeth that righteousness which is through
the faith of Christ, that is, that righteousness which,
being properly inherent in Christ, ia imputed unto
him through faith in him, even the righteousness
which is of God through faith, that is, that righffious-
nesa which God doth impute unto him because he
believeth in him, and in him whom he hath sent,
Christ Jesua. His ovm 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 righteonsness,
which is commonly caUed 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, wbo of his ovm mercy imputeik
Christ his righteousness unto us through faith. This

Ver. 9.]

LECTURE LVL

245

righteousness, he saith, ia through the faith of Chriat,
therefore not oura, but as by faith in Chiist we take
hold of it : through the faith of Chiiat, therefore not
by the works of the law ; through the faith of Christ,
therefore not inherent in us. Again, this righteous
ness, he saith, is of God through faith, therefore not
of the law through works; of God through faith,
therefore the gift of God unto him that beUeveth in
him that justifieth the ungodly ; of God through faith,
therefore not inherent in us, but only imputed unto
us. Again, he saith not of this that it is his, as he
said of the other; but of this he saith, that it is
through the faith of Chriat, even of God through
faith, therefore it ia another's righteousness, the
righteousnesa 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 hia own righteous
ness, but Christ's, his meaning is, not that he would
be found in that day vrithout all hoUness or righteous
ness of his ovm, 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 hia 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, kc. ; 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 dihgently sever the one from the other, as
that thereby he plainly shews that there can be no
confusion or mixture of the one vrith the other. The
Uke 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 saith,
chap. X. 3, that ' they being ignorant of the righteous
ness of God, and going about to stabUsh thefr ovm

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
Uve thereby ; ' and then he sheweth what the right
eousness of faith is. So likewise in his Epistle to
the Galatians, chap. ii. 16, ' Know,' saith 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, ' Whosoever are justified by the law, ye are
faUen from grace : for we, through the Spfrit, 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 feUowship of the one
vrith 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,
reasoneth in his Epistle to the Romans ; for, having
in the thfrd chapter plainly distinguished righteous
ness by the works of the law, and righteousnesa of
God by the faith of Jesus Christ, and opposed re
joicing in the one unto rejoicing in the other, Rom.
iii. 20, 21, 27, in the next chapter he taketh up the
example of Abraham, the father of the faithful, and
proving that Abraham was justified by faith and not
by worka, he beginneth his disputation thus : ' If
Abraham,' saith he, ' were justified by works, he hath
wherein to rejoice, but not with God ; ' he hath
wherein to rejoice, to vrit, vrith men, but not vrith
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 thia pm-pose, where
it is said, chap. xi. 6, ' 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 dravm
from the nature of grace and works, it holdeth as well
in the one as in the other, even generally ; for, speak
of election, speak of justification, speak of salvation,
or the Uke, still it holdeth, ' 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 ifit 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. Ill:

these excludes the other; for, as the apostle saith,
Gal. V. 4, ' Whosoever are justified by the law, ye
are fallen from grace ; ' as tf he should have said,
Justification by thb law excludes justification by grace.
And again, the apostle saith, Rom. iii. 27, that om-
' rejoicing is excluded by the law of faith ; ' as if he
should have said. We are justified by faith, ahd 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, ihen is it not by
the 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
thefr damnable error, that tell us that we are justified
and accounted righteous before God, partly by faith
in Christ Jesus, and partly by our good works done
here in the body. For if they may be thus mixed,
as they tell us, the one vrith 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 thai day not having his O-wn 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;-
aousness 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 vrith themselves. But let us
'hearken what the Spfrit 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
.Spfrit 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 ovm righteous-
Jness, which is of tbe law ; that is, not haring that
righteousness which is his by the performance of
those things which the law required, as hia cloak to
be covered vrithal when heH shall stand in ihe judg
ment, and in the congregation of the righteous. For
that -the apoatle expoundeth' to be the righteousness
of the law, which is by performance of the works of
^he law, according 'as it is said. Bom: x, 5, ' The man
that doth these thinga shall live, thereby.' Where-
jnpon it is also caUed ' the law of -works,' Rom. iii. 27,
¦the law which -commandeth those' -works, by the ob
fervation whereof a man is called righteous; The
apostle would be found not baving this righteousness

which is by the works of the law. What then ?
Would "he be found in that day vrithout any good
works, vrithout aU holiness bf life, vrithout aU right
eousness by the law ? Was it his desfre 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 thefr faith whom
he had won unto the faith, when ihe time of his de-"
parting out of the body was at hand, he rejoiced that
he had fought a good fight, that he had ffiiislied hi^
course, thai he had kepi the faith. And when he
laboured in the work of his ministry more abundantly
thau aU the rest, he bad respect unto his rejoicing in
the day of Christ, that he had not run in vainj nor
laboured in vain. He knew that ihe 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 hungeredj
and ye gave me meat,' kc. ; and again, ' Depaitfi-oni
me, ye cursed, into everlasting fire,' &c.j' Mat.
xxv. 34-38, &c.; He knew that his watehings, 'his
fastings, his stripes, his imprisonments, his perils,
his labom-s, his care of all the churches^ should not
be in vain in the Lord. He desfred, therefore, no
doubt, to be found in that day fiUed 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 weU done, good servant and
faithful ; thou hast been faithful in Uttle, I -will make
thee ruler over much : enter into thy Master's joy.'
How, then, would he be found not having his o-wn
righteousness, which is of the law? 1. For right^
eousness by the ceremonial law he cared not at aU 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 inthefrst
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 ho should be judged by it. He would
therefore be found in that day not having his own
righteousness, which is of the law, even- df the law
moral, as to be judged of the Lord by it, by the merit
of it. He would have righteousness, and hoUness,
and good works in that day, that in the judgment he
might receive reward according to them ; but h'e
would not have them to be judged by them in that
day, to offer them in that day unto Christ as a diie
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 olir
ovm righteousness, hence I ' observe that oui: owi
righteousness 'by works is no part of that righteousness
vVhereby we are accounted righteous btefofe God.' For
if it were, bow should we desfre with the apostle tobe

.Ver. 9.]

LECTURE LVL

247

found in the day of Christ not haring our own
righteousness, — ^an argument, indeed, impregnable,
yet do those evil-workers* make a show of answers
hereunto. They say the appstle, in this place and
olsewhere, caUeth that a man's own justice which he
challengeth by the works of the law, or nature, vrith
out the grace of Christ, and therefore nothing can
hence be concluded against that righteouaness which
is by works after grace. But what a shift thia ia,
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 vrill
grant ; and that he spake before, as of works done
before faith, and without the grace of Christ, verse 7,
so of all works generaUy whatsoever, verse 8, I
shewed, both by the general term there used, which
must needs comprehend more than he had spoken of
before, and likevrise by that he saith, that be doth
now at ihis present judge all things to be dung, which
carmot 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 o-wn
righteousness, mean that whole righteousness which is
in man by works, whensoever done, whether before or
after faith, whether vrithout or vrith the grace of
Christ ? Doth that righteousness which ia in us by
works done after faith by grace any way preaent us
righteous before God, so that we should desire to be
found having it, to be judged by it ? ShaU 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 vrith the grace of God's Spirit, doth good, and
sinneth not ? Is it not so vrith the best man that
lives under the cope of heaven, that if the Lord would
dispute vrith 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 aU 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, vrith the prophet
David, Ps. cxliU. 2, to lift up his voice, and to pray,
' Enter not into judgment vrith thy servant, O Lord,
for in thy sight shaU no man living be justified.' Is,
¦then, even tbat righteousness which is in us by works
done by grace after faith, so full of imperfections, so
ftUl 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 apoatle, by man's ovm
{righteousness in this place, mean that righteousness
which is in us by works done by grace ^ after faith ?
The cfrcumstance of the place proring'itj and nothing
¦beiing able 'to be brought against it, it is tobe con
cluded that by man's ovm rightebusness is here meant
* Rhemenses In hunc locum.

even that righteousness which is by works after grace.
See, then, that we should desire vrith the apostle to be
found in the day of Christ not having pur o^wn
righteousness ; and seeing aU our o^wn righteousness,
by any works whatsoever, ia so fuU of imperfection
and uncleanness, by reason of ihe 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 righteousnesa whereby we are
accounted righteous before God.
This may teach us how to desire to be found in that
day, haring, or not having, our ovm righteousness,
which is by our works. We are to desire to be found
in that day filled vrith 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 thinga which are done in our body,
according to that we bave done, whether it be good or
evil.' The wicked, and they that forget God, and
would not walk in his ways, howsoever they 'cry unto
the mountains, FaU on us, and unto ihe 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 ihe Lord find them out, and as he shaU
find them he shall judge them ; he shaU recompense
them according to the vrickedness of thefr ways, and
they shall be turned into heU. But if then we shall
be found to have hated iniquity, to have foUowed 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
wiU 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 desfre to be found in that day,
not without hoUness of life, or gPod works, but having
such righteousness of our ovm 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 ovm 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 vrith the prophet Da'vid, we
must turn our voice unto the Lord, and say, even of
our beat righteouaness, ' If thou, 0 Lord, straitly
mark what is amiss, even in the best thing thafvre
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 haring that

248

AIRAY ON THE PHILIPPIANS,

[Chap. IIL

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 righteoua
ness is sometimes caUed the righteouaness of faith,
because by faith in Christ we are made partakers of
this righteousness ; sometimes the righteousness of
God, because it is the mere gift of God, who doth
impute it unto us through faith in Christ ; sometimes
the righteousness of Christ, because it is his, and only
inherent in him. He would be found in that day
having this righteousness. Hence, 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. 24,
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. U. 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, everjTvhere
almost, the Holy Ghost witnesseth that we are ac
counted righteous before God, not for our ovm works
or deserts, but only by grace through faith, for the
merit and obedience of our Lord and Sariour 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 nnto us, as if we had fulfiUed the
righteousness of the law in our fiesh ; and for the
merits of his sufferings, wiping aU 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
righteousnesa 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 us. It is through the faith
of Christ, therefore really inherent only in Christ. It
is not our own, but only by faith in Christ, therefore
not really inherent in ns. If they urge the apostle

James hia 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 knovm 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 om-s, so it is not vrithout 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 oms but only
by imputation, inasmuch aa 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 Chi'ist
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 righteousnesa, &c. "Why should
it be thought injurious unto man to give aU 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 aU 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 aU 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 hoUness, and
righteousness, and every good work, and let us know
ihat 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, wiU yoa
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 thenshaU be foundin him, Eom,

Ver. 10.]

LECTURE LVn.

249

riii. 1 . If then we wUl be found in Chriat in that day, we
muat be found righteoua to be judged by it. And thua far
the matter goeth hard with us all, being alkof us full
of unrighteousness and ungodliness. What ia then
the righteouaness wherein we must be found to be
judged by itin that day ? Not our ovm, for that would
sink us deep, but the righteousness of Chriat Jesus.
How shall we be found in this righteousness in that
day ? If we renounce aU confidence in our own
righteousnesa 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
fulfiUing of the law shaU 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, ka.
0 Lord our God, as thou hast vouchsafed to in
struct ua 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
fuU 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 vrith his righteousness, may be
of the number of those unto whom it shaU be said,
' Come, ye blessed of my Father,' kc.

LECTUEE LVIL
That I may know hitn, and the virtue of his resurrection, dc. — Philip. III. 10.

NOW the apostle goeth forward, and sheweth other
reasons why he renounced aU his own merits as
loss and dung, and rejoiced lonly in Christ Jesus, 1,
as we have beard 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 ihe virtue of his
resurrection ; 4, that he might know the fellowship of
his afflictions, and be made conformable unto his
death ; 6, 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
aU things without Christ, and rejoice only in Christ
Jesus ? The reason is, because rejoicing in the flesh,
and in the things without Christ, is unprofltable and
hurtful ; and contrariwise, the renouncing ofall things
without Christ, and rejoicing only in Christ Jesus, is
most profitable. Why, what profit comes thereby?
1, Christ's righteousness, which ia by faith ; 2, the
knowledge of Christ ; 3, the knowledge of the virtue
of hia resurrection ; 4, the knowledge of the fellowship
of his afflictions, ka. ; 5, the attaining unto the resur
rection of the dead. All these vantages the apostle
reckoned npon to follow hia renouncing of all thinga
without Christ, and his rejoicing only in Chriat Jesus;
for so he saith, that he judgeth all things loaa and
dung that he may win Christ, and may be found in
him, kc, as if these things could not be unless he
should do so. All whioh vantages do so foUow 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

vfr-tue of his resurrection, &c., these being fi-uits
issuing and growing out of that righteousness whioh
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 Uvely 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 hia 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 Chriat by experience in their own
soula, and by the power of hia death and resurrection
die unto sin, and live unto righteousness, and con
stantly endure such afflictions as the saints of God are
partakera 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 teUa
tbe Philippians, that he hath no confidence iu 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
iChrist by a Uvely 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'^ saints, suffer such afflictions as -Chriat hath suf
fered, and may be made conformable unto Chriat 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 aU 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 softs of know
ledge of Christ here on earth : the one a contempla
tive and knowing - -knowledge, Le. 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, thai 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, thathe
was highly exalted, and had a name given him above
-©very name, &c., and whatsoever else the .Scriptures of
God do story of him. Such aknowledge of Christ was
that which the Samaritans had by the saying of the
jWOman,-whichiestifiedofhim, saying, Johniv. 39, 'He
iath 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 experf-
mental and .feeUng; knowledge of Christ, ;wh6reby;.vve
feel and know;in:ottf 'ov^n.'souls that 'helis'sucha ione
as' the Soripluresdescrib& him'to bei; that he'isj,'imade
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 waa 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 heai'd 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.jn himaelf. 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 thai.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 ? 1
is not to be doubted but ihat this holy and elect vessel
of God had this same .feeling knowledge of Christ
Jesus. How," then, vvould.he be found having the
righteousness of Christ, whieh 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 tip 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 aU Christians should principaUy long and
thirst after ; and that is, that .they may kiiow Christ
wiih such a feeling knowledge, as that they feel and
know by experience in thefr 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*
Saviour, but tobe 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 bim, that talk of his salvation
from day.to) day, thai speak! as' if they had dU know
ledge "samd. ¦understanding, and knewj Christ as welli as
the ibeit.' Many^ I say,.!siifchi.'th:ere "are, and I nrfsh
thatthte number of them we're far' greater than itis.
But yet here is not all that knowledge of Christ that

Ver. 10.]

LECTURE LVIL

2dl-

we shonld long and thirst after ; for thus far many
come, whose knowledge is nothing else but the in
creasing of their judgment and condemnation ; as the
apostle plainly witneaaeth 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 lUiewise 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 ihat men may have a
good measure ofthe knowledge of Christ, whose end,
notvrithstanding, 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 tbat we are the sons of God; that he
died for our sins, and rose again for our justification ;
that he is made of God nnto us wisdom, and right
eousness, and sanctification, and redemption ; thai he
is the reconcUiation for our sins ; that be 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 sufferings, the comforts of his promises, the riches
of his mercies, knowing, by the testimony of the Spirit
witnessing unto our spirit, that what righteousness he
hath fulfilled for his children he hath fulfiUed 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 iU. 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
Lnow him which is true.' How knew ihe apostle
these things ? He felt the comforts of these things
¦in his own soul; his Own heart did leap within him,
Jejoicing 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
iby hearing, and by reading, and by faith, is (as not
dong since we heard) the most excellent knowledge
that is ;; but this experimental knowledge of Christ, to
.know by experience in our own souls, that he is such

as by'the word we believe him to be, this is the most
sweet and moat comfortable knowledge, even so aweet
and so comfortable as passeth all understanding. If
ye have thia knowledge of Chriat, ye are afready
entered in part, into those joys which are reserved in
heaven for you. If ye have it not, oh thirst after it,
and give your soula no reat till ye come unto this
knowledge of Chriat. Give all diligence unto the
reading and hearing of the word of life, and pray
alwaya, with all manner of prayer and supplication in
the apirit, 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
righteonsness of Christ by faith, as that this vantage
springeth from the righteousnesa 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 thie righteousnesa
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 mora 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;
aa if he should have said. We believe, and in our own
soula, by the testimony of the Spirit witneasing it to
our apfr-it, we know that thou art the Christ, the Son
of the living God. Faith, then, in Christ Jesus is the
root whence thia feeUng 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
feeUng knowledge of Christ ; many of us that say and
think that we know him, know bim 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 know not what treasures of wisdoin,
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 Ms sufferings, the comforts
of his promises, the riches of his mercies ; many bf
ns, 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 vve have ho root in our
selves ; we want that true and lively faith whence

252

AIEAY ON THE PHILIPPIANS.

[Chap. III.

such knowledge should spring. We deceive ourselves,
flattering ourselves, and saying we believe in Christ,
we know Christ, whenas we neither believe in him nor
know him. A smattering faith and a smattering
knowledge of Christ we have; but a justifying faith,
or saving knowledge, we have none.
Is, then, a justifying faith the root whence a feeUng
and saving knowledge doth spring ? Let this, then,
teach us to use with all religious reverence those
means which the Lord bath ordained for the begetting
and increasing of faith in ua, 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, Eom. 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 ihe house of the Lord to hear the word preached.
Again, as by the word preached, so Ukewise by the
use of the sacraments, the Lord as by means strength
eneth 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. AU which rites and actions,
what else are they but so many pledges and seals for
the strengthening and increasing of our faith in ihe
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
Spfrit giveth us his body 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, wbich, 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 vrith 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 increaaing 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 int*
our bodies to become wholly ours, so withal our soul
receiveth Christ, together with his passion and right
eousness, to be whoUy 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 Spfrit 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, e.ven
all the benefits of our salvation. And the more that
our faith is strengthened hereby, the more also is this
feeUng 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 ia 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 om-selves
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 worthUy ; for then we eat spfrituaUy 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 Spfr-it that Christ is ours, together
with whatsoever is his. But if we present our.selves
at these holy mysteries without due peparation and
examination of ourselves, we have no such benefit,
but rather we are guUty of the body and blood of our
Lord and Sariour. 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 fuUy discharged in Christ, and
that whatsoever Christ hath done pertaineth not only
to others, but even to you also. If you beUeve these
things, and know these things, though it be not with
out some doubts, and without some imperfections, be
hold, by the use of thia supper your weak faith and
imperfect knowledge shaU 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 streugth-
ening of our faith, it is not for the begetting of faiw
in us ; but that, befrig begotten by the word, is by the
word and the use of the sacrament thus confirmed.
The last thfrig which hence I observe ia, that if we will

Ver. 10.]

LECTURE LVIII.

253

have this experimental knowledge of Christ in our o-wn
souls by faith in Christ Jesua, then must we renounce
all confidence in our own merits and in our ovm right-
oouaneaa 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 ovm works ?
"Wherefore is it that men grow to a pharisaical pride
and conceit of themselves, as if they had somewhat in
themselvea that might abide the trial ? Surely it is
because of the want of this feeUng knowledge of Christ.
They never felt in thefr own souls the sweetness of
Ohrist, 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 thefr own souls that
Christ were made of God unto ihem wisdom, and
righteousness, sanctification, and redemption, they
would only rejoice in Christ Jesus, and have no con
fidence in tbe 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 vrill know Christ with a saring know
ledge, and a feeling knowledge of him in ourselves, we
must utterly renounce aU 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 Imowledge of him in their
O'wn soula ; for if they had, they would know such in
finite treasures of aU 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 feeUng
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
ihat 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
ia either wrought or confirmed. And because confi
dence in our ovm merits and righteousness ia an
enemy to thia knowledge, let us renounce all such con
fidence, and rejoice only in Christ Jesus, that we may
know him, &c.

LECTUEE LVIIL
And the virtue of his resurrection, and the fellowship of his afflictions, dc. — Philip. III. 10.

^I^HAT I may know him, and the virtue. That is,
-*¦ and that I may know the rirtue of hia reaur-
rection, i. e. that I may daily more and more feel in my-
aelf the vfrtue of Christ his death and resurrection,
i. e. that I may daily more and more die unto sin, and
Uve 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 ihe virtue of Christ
his death and resurrection, I understaud not that
power whereby Christ overcame death, and rose again
from the dead, but that regeneration, that dying unto
sin and Uring 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 Jesua,
is, that hereby he shall know the rirtue 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 be greatly desired to
know, and which otherwise he could not know. So

that it ia 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, befrig justified by the righteousness of Christ
through faith in him, I may know, and daily more and
more feel in myself, by 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 righteonsness and trae holiness. Thus much
for the sense. Now for the observations.
And that I may know the virtue. Here, first, I|not6
ihe apostle's great desfre 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
desfre 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

AIRAY ON THE. PHILIPPIANS.

[Chap. UL

virtue of his death and resurrection. He knew Uke
vrise this vfr-tue of Christ hia death, that thereby he
had vanquished sin, death, and the devil; and this
virtue of his resurrection, that thereby he had pur
chased for him righteousness, Ufe, and 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 hoUness by the virtue of his
resurrection, Thia virtue also of Christ his death and
resurrection he knew, in that he felt in hiniself, by
the power of the Spfrit, a dying unto sin, and a liring
uuto righteousness ; but he desired to feel this rirtue
of bis death and resurrection in himself daily more and
more, that he might daily more and more' die in the old
man, and be quickened [in the new man; that in every
combat between the flesh and the spfrit, the flesh
might daily more and more be subdued to the spfrit.
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 damnatipn for sin after this life,
and that by the power of his resurrection, we have our
part both in the first and in the second resurrection :
in the first resurrection, from sin unto righteousness ;
and in the second resurrection, from the power of the
grave unto life everlasting ; we know that we are
buried with Christ by baptism into his death, that like
as he was raised up from the dead by the glory of the
Father, so we also should walk in newness of life ;
we know that if we be grafted with Christ to the simi
litude of his death, dying unto sin by the power of
bis death, even so we shall be to the similitude of his
resurrection, living unto God [by the power of his
resurrection. These things, I say, we know, at least
we should know, and I wish that they were far better
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 ia 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 ia
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 ourselvea that delight which some
times we took in unrighteousness, in uncleanness, in
covetousness, in pride, in cruelty, in contention, or

the like'sins, to be cooled, and a desire to livie "right
eously, and soberly, and godly in this present world
to be kindled in us. For hereby we kncrw' in our
selves the virtue of Christ his-death and resurrection,
if we feel in ourselves this mbrtiflcation of the old
man, and this quickening in our inner man ; when
his death works the death of 'sin in us, when- his
resurrection works the life of God in us, 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 intothe
similitude of his death, that Uke as he died once for
sin, so we should ever die unto sin ; and into the
similitude of his resurrection, that Uke as hej 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 baptised
unto Christ Jesns, we sbould die unto sin, and Uve
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 oursefres
the rirtue 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 ii 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 spfrit 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 bis money upon usury, and begin to
lend freely ? Doth the swearer leave off to swear,
and begin to fear an oath ? Doth the fllthy whore
monger and adulterer leave off his uncleanness, and
begin to Uve 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? te.
Doth any profane and wicked person leave off his
profaneness and wickedness, and begin to live right
eously and godly in this present world ? Nayj so far
are we from dying nnto 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 mercUess enemy now a long time .
Hath there not been cleanness of teeth in aU our
cities, scarceness of bread in aU 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 stiU stretched out against us ?
Do not dearth and famine on one hand, and sickness
and mortaUty on another band, stiU devour our people ?
And are not these the messengers of God's fierce
wrath against us for our sins ? Yes, certainly, even
for our sins and iniquities are aU these things come
upon us. And because he hath smitten us, and we
are not healed, because he hath laid his punishing
hand upon us, and we have not tumed from the
wickedness of our ways unto him, therefore his wrath
is not tumed away, but bia hand is stretched out
stiU. 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 Spfrit.' 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 deUver 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 bis 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 deril,
and quit j^ourselves like men ; embrace holiness, and
follow after righteousness. "WhUe 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 ia that
most doth haunt you, covetousness, or Ucentiousness,
or pride, or hatred, or swearing, or lying, or the like,
and fight against that, labour daily more and more
against tbat, seek daily more and more to cruah that
in the head. Again, consider with yourselves what
good thing ye are too duU and slack unto, hearing of
the word, or liberality to the poor, or patience in
adversity,- or the like, and labour daily more and more

unto that, follow daily more and more after that, seek
daily more and more after that. In a word, stir up
every good grace of God in you, and refrain your feet
from every evil path, that ye may know and feel in
yourselves the virtue of Christ hia death and reaurrec-
tion ; and do thia daily more and more, that ye may
feel in youraelves this virtue daily more and more.
The second thing which here I note is, fi-om what
root this knowledge of the rirtue of Christ his death
and resurrection issueth and springeth, and that ia
from the righteousness of faith ; for still we must re
member, that these four last vantages whereof the
apostle speaketh, do so foUow 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 rirtue of Christ his
death and resurrection, whereby they die unto sin, and
live unto God in righteousness and trae holiuess.
And to this the apostle seemeth to give vritness, 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 Uving
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 dead
works to serve the living God ; for if this purification
be by faith, then only they that have faith are thus
purged. So our Sariour 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 righteousness,
bring forth the fruits of the Spfrit, dying unto sin, and
Uving unto God in newness and holiness.
Why is it, then, that there is so little knowledge
amongst us of the vfrtue of Christ's death and resur
rection ? The reason is, only the faithful chUdren of
God know it. The rest they have no root in them
selves, they want that true and Uvely faith whence
such knowledge should spring. Let this, then, serve
to rouse us out of the dead sleep of sin, and to awake
ua unto righteousnesa. That the death and resurrec
tion of Christ work no better npon us, that we subdue
not the flesh unto the spfrit, 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 ua ; and therefore our Saviour made it an argu
ment against Judaa, that he believed not, because he
would betray him. ' But there are some of you,' saith=
our Sariour, John ri. 64, ' that believe not ; for,'
saith the evangelist, ' Jesus knew from the beginning
who they were that believed not, and who should be
tray him ;' where the argument is, that Judas had a

2.56

AIRAY ON THE PHILIPPIANS.

[Chap. IH.

traitorous heart, therefore he believed not. In like
manner, let us make the argument against ourselvea ;
our hearts are set on mischief, we drink iniquity like
water, we die not unto ain, but we suffer sin to reign
in our mortal bodies ; we Uve 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 bard, 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 Uve un
to God ; let us mortify our earthly members, and be
filled vrith 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 kilUng our old man, and quickening our new
man, are so linked tbe one with tbe 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 Spfrit, ^e are not justified by
faith. As, therefore, we desire to have our iustitica-
tion by faith sealed unto our souls, so let us desire to
know and feel in ourselves the vfrtue of Christ his
death and resurrection, by dying unto sin, and living
unto God in righteousness and true hoUness. It fol
loweth : —
And the fellowship of his afflictions, ke. This is
the next vantage which the apostle reckons upon by
renouncing all his own works as loss and dung, and
rejoicing onlyin Christ Jesus, the knowledge in himself
of Christ his afflictions, even such as be 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 chm-ch, 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 unto Christ his death, i. e. like unto Christ who
is dead, and through many afflictions is entered into
bis kingdom. What then ? Did the apostle desire
outward afflictions in his body ? Yea, he counted it
a great vantage to suffer afflictions such as Christ had
suffered in his own person, and such as he did suffer
in his members, for the glory of Christ and the good
of his church.
Hence, 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 tbem to be afflicted
for his sake. Thus the Holy Ghost everywhere
teacheth us: ' Rejoice,' saith our Sariour, Mat. v. 12
' and be glad when men revile you and persecute you,
and speak all manner of eril sayings against you for my
sake falsely.' And tbe apostle James, chap. i. 2
' Count it exceeding joy when ye fall into temptations,'
i. 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 aU reason to will us
to rejoice in afflictions, and to count them vantage
unto us, he hath set down many reasons why afilictions
should not daunt us, or seem grievous, but rather
joyous unto us, as, 1, affliction hath been always the
loi 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, Darid, 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 prophete
which were before you ;' yea, such persecutions and
afflictions, both patriarchs, and prophets, and apostles,
and all the holy men of God have suffered. 2. Afflic
tions are profitable instruments which God useth,
thereby to draw us to the obedience of his wiU. For
so saith the Lord by his prophet, Hos. v. 15, 'In
their afflictions they vrill 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. 67, ' 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. AfBic
tions are a token of God's love and favour towards
us. For, as the apostle saith, Heb. xU. 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 om- 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 Chiist his afflictions; whereinsoever
they suffer, be 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 ordamed that through
many afflictions we should enter the kingdom, 'No

Ver. 10, IL]

LECTURE LIX.

257

chastisfrig,' saith the apostle, Heb, xii. 11, 'for the
present seemeth to be 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 nowfor a season ye are in heariness, that
the trial of your faitb being made much more precious
than gold that perisheth, though it be tried vrith fire,
may be found unto your praise, and honour, and
glory, at the appearing of Jesus Christ.' These and
many more reaaona the Holy Ghost commendeth unto
ns in ihe holy Scriptures wherefore we should rejoice
in afflictions, and why we should count them a vantage
unto ua.
Art thou, then, afflicted and brought low through
any oppression, through any cross or trouble ? There
hath no temptation taken thee, but such aa appertain
eth io the chUdren of God ; if thou belong unto him,

he thus afflicteth thee, that he may keep thee in obedi
ence unto his vrill ; that he may try thy faith and thy
patience ; that thou mayest know his love towards
thee ; that thou mayest be made Uke unto him ; and
that, after thou bast suffered with him, thou mayest
also reign with him. Wheat by the flail is purged
from the chaff, flour by the sieve ia purged from the
bran, and gold by the fire is purged from the dross ;
if we wUl be good wheat for the Lord his bam, the
fiail must go over us, and we must be winnowed ; if
we will be fine flour, we must be bolted and sifted ; if
we wUl be pure gold, vve must be purged in the flre.
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, aa thou haat by the death of thy Son
destroyed the death of ain, and by his, &c.

LECTUEE LIX,
And ihe fellowship of his afflictions, and be made confmnnable to his death, if by any means I may attain, dc-
Philip. III. 10, 11.

OH, but thou wUi say that thine afflictions, thy
troubles, and thy sorrows are exceeding great
and unsupportable. Look upon Job's afflictions in his
goods, in his chUdren, 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 aU these he was quickly deprived. Some the
Sabeans, some the Chaldeans, took away violently, and
some the fire of God consumed and burnt. He had
also seven sons, and three daughters, and a very great
family ; and these aU were slain at once by the faU of
a house. Himself Ukewise was smitten with sore boUs
from the sole of his foot unto his crovm, so that he
sat dovm in the ashes, and took a potsherd to scrape
himself withal : his wife, which should have been his
helper, bid him blaspheme God and die ; his friends,
which should have comforted him, increased his
sorrows, so that every way he] was most grievously
afflicted. Compare now, then, thine afflictions and
sorrows vrith his, and see what comparison there is
betvrixt them for greatness and grievousness. And if
the Lord blessed bis last days more than the first, in
goods, and in chUdren, and in every good blessing,
then let not thy great affUction trouble thee, but hope
thou fri the Lord, and abide patiently on him, and he
shaU make thy way to prosper. Agaui, look upon
Christ, persecuted Christ, even from his bfrth, forced
to fly even then into Egypt for fear of Herod ; tempted
Christ, by the deril in the vrilderness ; poor . Christ,
not having a house to put bis head in ; betrayed
Christ, bythe bands of one of his own disciplea;
afflicted Christ, so that his sweat was Uke drops of
blood, trickling dovm to the ground ; punished Christ,

so that he cried, ' My God, my God, why haat 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 aU
thine afflictions and thy sorrows vrith 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
kUl him ; when he was vrith Laban, he dealt Ul 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 bad escaped that danger,
then his daughter Dinah was rarished, and his sons
Simeon and Levi slew the Shechemites, and brought
him into great danger there ; when he went from
thence, hia 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 thefr
places,' &c.. Job i. 14 to verse 20, Anon, after this
he was smitten vrith sore boils in his ovm person, as
we have heard : when he was so, his wife came and
spake as we have heard ; and then after her came bis
miserable comforters. If thy sorrows, then, come
thick upon thee, thou seest that nothing doth befall
R

258

AIRAY ON THE PHILIPPIANS.

[Chap. III.

thee but such as appertaineth to the children of God.
Tarry thou, therefore, the Lord's leisure, be strong,
and he shaU comfort thine heart. Oh, but thou hast
>vaited 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
years and. a half before he reigned over Israel. Hast
thou waited longer than Christ himaelf did ? He was
full of sorrows aU his life long. Thou mayest not
prescribe God a time, tbou must in patience possess
tby soul. Heariness 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
¦vrilt say, what comfort can I havein 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 vricked, and it may be vrith 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 ; be 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 Uke, yet is ihe whole course of them altogether
unlike ; in the beginning, in the maimer, in the use,
in the effect, in the end. "What, ihen, though thine
afflictions be great ? It is 4 token that he hath given
thee great grace and strength to stand ; for ' he wiU
not suffer his to be tempted above that they be able,
but vrill 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 ihe 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 tbat
thou mayest grow out of love with that restless and
wretched life, and mayest long after that life "where

there shaU be no more death, nor sorrow, nor crying
nor pain, but life yrithout death, joy without sorrow
rest vrithout crying, and pleasure without pain.
If this vrill 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 thon hast
deserved? 2. Consider bow 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 vrith seventy years
captirity, ' 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 Uttle
while, a moment, in comparison of his everlastinglove...
Even so the afflictions that thou sufferest, if they be
for seventy, if for a hundred years, what is this in
comparison of eternity ? "Who would make account
of taking very bitter potions, and very sharp physic
for three or four days together, in hope of health for
ever after ? What then if thy potions, if thy physic,
if thine afflictions be for 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 weU calleth
the afflictions of ihis life Ught and momentary aflic-
tions, in respect of that etemal weight of glory reserved
for them ihat stand fast unto the end, 2 Cor.iv. 17.
3. Consider what fruit in the end foUows 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 farmost
exceUent and an etemal weight of glory,' which is not
so to be understood as if by our afflictions we did
merit an etemal weight of glory. ' For I count,
saith the apostle in another placie, Rom. vUi. 18, ' that
the afflictions of this present time are not worthy of
ihe glory that shaU 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 vrith glory, light afflictions with a
weight of glory, momentary afflictions vrith etemal
glory, Ught and momentary afflictions vrith an etemal
weight of glory.
Let not afflictions, then, daunt us, but let us rather
with our apostle desire to know in ourselves the feUow-

Ver. 10, IL]

LECTURE LIX.

259

ship of Christ his afflictions, and let us count ihem a
vantage unto us. ' For the Lord correcteth him whom
he loveth, even as the father doth the chUd in whom
he deUghteth,' Prov. iu. 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 hia
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 hafrcloth, 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 hia fleah, and bone
of his bones. And therefore to purge us and to make
us clean he washeth us, and he wringeth us vrith afflic
tions. Sackcloth and hafrcloth, be it as black as it
will, he cares not for the whiting and cleansing of it,
because it shaU 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 lei 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, ka. 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 Uke
to the image of Christ that is dead, by sufferings, I
may know and feel in myself the feUowship 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 bad
feUowship vrith Christ. 2. Because by afflictions he
was made Uke unto Christ, Whence I gather these
two observations: — 1. That in afflictions we havo
fellowship vrith Chriat. 2. That afflictiona make us
like unto Christ. For the flrst, 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
deril ? Do the vricked band themselves against ua,
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

Uft up thefr heels against thee, and betray thee into
the hands of the wicked and ungodly ? All this way
our Sariour Christ hath walked before us ; he hath
drunk of aU these cups, and bath seasoned them unto,
us. Neither did he only suffer these and the like afflic
tions before us, but, as the head with the members,
atill he suffereth these and the Uke afflictions with ua.
How many, how great, how above meaaure were Paul's
troublea, by aea, by land, of frienda, of enemiea, in
body, in spirit ! yet caUeth he them all the afflictions
of Christ, because in them all Christ suffered with
him. Lazarus Ukewise, in aU his poverty, sickness,
sores, griefs, and miseries, suffered nothing wherein
Christ was not partaker of hia grief. And if all the
paina and miseries of that patient Job were now upon
any of us, we should feel nothing which Christ felt not
vrith ua. 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 aU
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 ihat 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 vrith Christ, we shall also reign with
Christ ; and if we bear about in our bodies the dying
of the Lord Jesus, the Ufe also of Jesus shall be
made manifest in our mortal bodies,' 2 Cor. iv. 10.
My second observation was, that afflictions do make
us uke unto Christ. He was consecrated the prince
of our salvation through afflictions. For taking our
nature upon him, he filled it vrith the fulness of
miseries, with aU sorrows of flesh, vrith all anguish of
mind, with persecution, vrith death, with sin, vrith
condemnation, vrith hell : ' And those whom God hath
foreknown, he hath also predestinate to be made like
unto the image of his Son,' Rom. viU. 29, like unto
him in many afflictions, that at the last they may be
Uke unto him in etemal glory. Do sorrows then come
thick upon us ? The more the better, because the more
the liker unto Christ, who was fuU 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 afirighted 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 can-ying
his image in us may die with him, and also reign with

260

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

him in the due time whicb he hath appointed. Let
ua look into aU that ever we have, even into wbat
thing soever pleaseth us best, into our goods, lands,
possessions, buildings, riches, honour, health, favour,
authority, friendship, wife, children, and the like ; in
aU these things we cannot behold the lively image of
Christ, nor by any of these things are we made Uke
unto Christ. Affliction and troublea, 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 vrith the world; we die with Christ,
but because we should Uve with him ; we suffer vrith
Christ, but because we should reign with him ; we weep
vrith Christ, but becauae that Christ should wipe all
tears from om- eyes ; we are afflicted on every side
with Christ, but because we should be like unto him
in aU afflictions, and so be glorified vrith him in the
day of glory, ' Let us therefore run with patience
the race that is set before us, looking unto Jesus, the
author and finisher of our faith, who, for the joy that
was set before him, endured the cross, and despised
the. shame, and is set at the right hand of the throne
of God.' 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 feUowship vrith Christ, inasmuch
as afflictions make us Uke unto Christ.
Now, if the question be asked. Whether, seeing
afflictions are such a vantage unto us aa that therein we
have fellowahip with Christ, and thereby we are made
like unto Christ, whether, I say, we are to wish and
desfre afflictions and crosses ? I answer, that we are to
vrish them, if by that means we may attain unto the
resurrection of the dead. For we are to vrish, and
we are to judge aU 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 vrill 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 Uke
unto Christ, and we are to wish, if by that or any
means we may attain unto the resurrection of the
dead. When, therefore, the apostle saith here, ' If
by any means,' this if implieth not any doubting in
the apostle, but an earnest desfre in the apostle to
attain to the resurrection of the dead. When he add
eth, ' if by any means,' he impUeth that the fellowship

of Christ his afflictions is not the only means whereby
we attain unto the resurrection of the dead, but some
vrithout persecution at all, some not vrithout 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 thfrd, he may attain'
to the resurrection of the dead.
Lastly, by the resurrection of the dead the apostle
meaneth the glorious resurrection of the aaints unto
Ufe everlasting. It is, then, as if the apostle had
said, I do judge all thfrigs without Christ to be but,
dung, that I may win Christ, ihat I may know Christ,
and the rirtue 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 Iffe,
and immortality. Now for the notes.
1. For the note of doubting, which hence om- 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 aU the saints of God attain to
tbe glorious resurrection of the dead by the resurrec
tion of Christ Jesus from the dead ; for he was made-
' the first fruits of them ihat sleep,' and his resui'rec-
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 Sariour 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 EUzabeth,
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, aa Jacob, Darid, and divers
others. And others have attained to the resm-rection
of the dead, but not without martjT-dom and crael
effusion of thefr- blood, as many of the prophets, John
Baptist, Stephen, James, Paul, Peter, and divers
others : aU which were saints of God, and aU which
died in the Lord, and aU 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 resm-rection
of the dead.
Whence I observe, 1, that the way unto the hpfl-
venly Jerusalem is not only by riolent death inflicted
by the hand of the cruel and bloody persecutor, but
that very many also are gathered unto thefr fathers m
peace, and so sleep in the Lord. For as it is a bless
ing given unto God's children, not only to believe m
Christ, but to suffer even death for his sake, and so
to enter into glory, so it is also a blessing given unto

Ver. 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 in a good age, an old man, and of great years,
and was gathered to his people,' Gen. xxv. 8. So it
was reckoned unto Darid for a kessing that ' he died
in a good age, fuU of days, riches, and honour,' 1
Chron. xxix. 28. So unto Josiah, that ' he was put
into hia grave in peace,' 2 Kinga xxii. 20 ; and gene
rally to go to the grave in peace ia a blessing of God
upon hia chUdren, And therefore groas and abaurd
waa thefr- 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 vriU of the Lord be
so, that by a violent death we shall glorify bis 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 vrill be partakers vrith
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 ua, and we gave
them reverence, should we not much rather be in sub
jection unto the Father of spfrits, that we may live ?
For they verUy for a few days chastened us after thefr
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 kfrigdom of God.' If, there

fore, the Lord wiU that we come by the cross unto
the crovm, 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 ; m them all Christ suffereth vrith us ; they make
us lUie unto Clirist, therefore let us not refuse the
chastening of the Lord, whereby he offereth himself
unto ua aa unto aona, 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 agam, 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 Ufe only we have hope
in Christ, then are we of all men the most miserable.'
AU 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 reapected the resurrection of
the dead. And so we ought in aU things evermore
to aim at the resurrection of the dead. And this
ought to make us both do aU things cheerfully and
suffer all things willingly, knowing that there shall be
a glorious resurrection of the just, and that we shaU
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, kc — Philip, III. 12.

fllHUS we have heard how the apostle, for the con-
A. futatipn of those false teachers that were crept in
among the PhUippians, hath instructed them by his
ovm example in the point touching man's righteous
nesa before God, namely, that they were not to repoae
any confidence in their own righteouanesa which ia by
works, but to repose all thefr confidence in the right
eousness of Christ, which is through faith; for he
judged aU his own works to be but loss and dung in
respect of any righteousness before God, and he re
joiced only in Christ Jesus, ihat he might vrin Christ,
that he might know Christ, and the rirtue of his
resurrection, kc, and, therefore, the Philippians were
to do so too, and we so too.
Now, the apostle goeth forward, and as before by
his ovm 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 godUness, 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 aaid before, that he thought
all thinga loss for the excellent knowledge sake of
Christ Jesus, and that he judged all thinga to be dung
that he might vrin Christ, that he might know Christ,
&c. Now, hereupon haply it might be thought that
he was grown to an exceUent knowledge of Christ
Jesus, he was perfect in the knowledge of Christ Jesus.
Did be 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. IIL

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 noi 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 reconciUation
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
baving taught them that not anything is to be joined
nnto Christ to be made righteous by it, doth now stir
them up, by his own example, to labour continually io
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 afready 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, kc, 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 afready 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 noi attained
to the perfect knowledge of Christ. He addeth,
'either were now perfect,' to vrit, in the knowledge of
Christ, and so of the vfrtue of his resurrection, &c.
He addeth, ' but I foUow,' diiLxtti, where the word doth
not simply signify to follow, but to follow as the per
secutor, that will not rest tiU he bave hiUi whom he
persecuteth, or to follow as the runner, that will not
rest tiU he come to the goal's end. By this, then, he
signifieth how greedily and incessantly he pursueth
after the perfect knowledge of Christ, having it, as it
were, in chase. , ' I follow,,' ^aith he, -' jf I may com
prehend thatj.'^-rthatis, desfring ib catch hold of the

knowledge of Christ Jesus,' — ' even as I also am com
prehended of Christ Jesus,' tbat is, even as Christ
Jesua hath caught bold 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 &B,'ep' &, the phrase which the apostle useth
suffering it, and the scope of ihe 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 vrith eager and
incessant pursuit, desiring that I may comprehend
and catch hold of the knowledge of ChristJesus, 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, ka. Here you see that the apostle
acknowledgeth that, as yet, he had not attained to the
fuU knowledge of Christ, to a thorough feeling of the
vfrtue 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 m
glory, by communicating vrith 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 amplifieth
it by this particle now, sayfrig, that now he had not
attained unto these things, now that he had, shaken
off all impediments and hindrances nnto perfection in
these things, now that he had renounced aU confi"
dence in his ovm works, and in all things without
Christ, now that he laboured to attain tp the knowi
ledge of Christ in his own soul, io the knowledge of
the vfrtue of Christ his resurrection, to the knov?ledge
of the feUowship of Christ his afflictiona in himself, if
by any meana he might attain to the resurrection of
the dead, yetrnot as yet he had attafried to the, foil
knowledge of Christ in himself, to a thorough feeling

Ver. 1 2.]

LECTURE LX.

263

of the vfrtue of Christ his resurrection in himself, to
a perfect feUowship of Christ his afflictions.
, My observation hence is, that all the faithful chil
dren of God, how plentifully soever endowed with the
kiowledge 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 hia
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 home in his body the dying of Christ Jesus, that
had bis conversation in heaven, that had suffered
more ihan all the rest ; he, I say, knew Christ, and
the vfrtue of his resurrection, and the fellowship of
bis afflictions only in part, not perfectly ; therefore,
none of aU 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 chUdren of God. Now, the reason
why in this Ufe our knowledge, our love, our faith,
our death unto sin, our Ufe unto God, our whole
obedience, all our righteousness, aU our holiness, is
in part only, why these things in this life are not
perfect in any of the chUdren 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
Spfrit by measure ; for unto Christ alone hath God
given the Spfrit vrithout measure, John iii. 34, but
unto every one of us he hath given the Spfrit by
measure, Rom. xii. 3. He is made of God unto us
vrisdom, and righteousness, and sanctification ; in
him dwelleth aU the fulness of these things plenti-
Mly, and of l^is fulness we all receive ; not fulness
of- his fulness; but of his fulness of the Spirit and aU
spfritual graces we receive, as it were, the first fraits
of fhe Spfrit and of all spfritual graces, wherewith
then only we shaU be filled, when mortaUty shall put
on immortaUty, and when corraption shall put on
incdrruption. ¦ Which the apostle also vritnesseth,
where he saith, - 1 Cor. xui. 12, that ' now we see
through a glass darkly, but then shall we see face to
face : now we know in part, but then shall we know
even as we are knowii.' Now, in this Ufe, in, part
and imperfectly, ,and then only when we shaU see
Christ face to , face, shall -we know him perfectly.
' For when that which is perfect is come; then shall;
thai'V^Mch is in part be aboUshed,' but not before.

Neither is it only so iU 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, he shaU have pricks in the flesh, and
he shaU feel a, law in his members rebelling iagainst
the law of his mind, and leading him captive unto
the law of sin which is in his members.
Here, then, first, is notably confuted that imaginary
perfection which some dream that the children of
God may have in this Ufe. This holy apostle attafried
not unto the perfection either of the' knowledge of
Christ, or of obedience unto his wUl ; what perfectiouj
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 shaU be in. heaven, bnt
that they may attain unto such perfection as is re^
quired in this Ufe. 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. in. 22 ; and John Ukevrise 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 afler his own image in righteousness
and true holiness, vrithout 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 bUnded us, and sin hath defiled us, have
we such perfection now ? Or may not God requfre
such perfection of us now in this Ufe ? How did we
lose it ? Was it not by our own default ? And may
not, then, God requfre 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 we
have lost it, therefore is the punishment; due nnto 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 ua.
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 im
Christ, Jesus, who hath perfectly fulfilled that which
we should, but could not, and ;for whose sake aU our
imperfections are covered, and not imputed unto us.
He is our perfection, we are fuU 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 chUdren as feel in themselves any frnperfectionSj?
any wants of those things after which ' their soul [
longeth. The blessed' apostle had not, now when he;
vn-ote these things; attained, to the perfection of the

264

AIRAY ON THE PHILIPPIANS.

[Chap. IH.

knowledge of Christ, of the -virtue of his resurrection,
or of the feUowship of hia afflictions. "Why art thou,
then, troubled, and why is thy soul disquieted vrithin
thee for such imperfections as thou feelest in thyself ?
Thou knowest not tby Christ as thy soul desfreth ;
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 aU 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 aU 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
thefr wants. How often doth David pray unto the
Lord to teach him hia statutes, to open his eyes that
be may see the wondrous things of his law, to stabUah
his word in him, to incUne his heart unto his testi
monies, and not unto covetouaneas, to quicken him
in hia righteousness ? Read the 119th Psalm, where
thou shalt find that thai 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 bave. 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 I ' And wbat is it that makes
thee feel thine imperfectiona ? 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 grieveat at it. Them that are dead in their sins
thon seest to go on in the wickedness of thefr 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 wben 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, ' AlHhese commandments,'
saith he, ' I have observed from my youth up, what
lack I yet ? ' He could not see any imperfection in
himself, tUl Christ bade him sell all that he had, and
give to the poor, kc, and then be 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 wiih 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 felieat 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 conifort thyself
rather in those mercies that thou wast wont to find,
for he that hath begun a good work in thee, wUl per
form it until the day of Jesus Christ, PhUip. i. 6. He
is immutable, and so is his love immutable ; for whom
be loveth once, be loveth unto the end, John xiu. 1.
It was Darid's case, as himself witnesseth, where he
thus saith, Ps. kxvU. 6-9, ' I caUed to remembrance
my song in the night, I communed vrith mine own
heart, and my spfrit searched dUigently. WUl the
Lord absent himself for ever, and vriU 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 ihe Lord had
seemed to shut up hia 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 band 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, ihen, thy present want
disquiet thee, but comfort thyself m the remembrance
of his former goodness towards thee. Though he
seem for a Uttle to hide his face from thee, yet will he
not leave nor forsake thee, bnt in his good time he
will perfect his good work in thee.
But I follow. Heie I note the apostle's eager pur
suit after perfection. He had not yet attamed unto it,
but he foUowed eagerly after it, aa the persecutor who
vriU not rest till he have bim whom he persecuteth;
or aa the ranner, who will not reat iill he come at his
goal's end. He was so desirous to grow daUy more
and more in the knowledge of Christ, and of the yu-
iue of his resurrection, &c., that he shook off aU im
pedimenta and lets wbich might hfrider him in that
courae, and laboured daily more and more inall things
io grow up into him which is the head, that is, Christ.
Whence I observe a necessary duty for aU Christians,
which ia, that they labour daily more and more to
grow up in the knowledge of Christ, in obedience to
his vriU, in holmess and righteousness, and in all
things to aim evermore at tbe mark of perfection ; and
to this purpose are those often exhortations, ' Be ye

Ver. 12, 13.]

LECTURE LXL

265

perfect, as your Father which is in heaven ia 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 entfre, lacking nothing,' James i. 4 : all
which and the like places shew what we ought to strive
imto, even unto the perfection of God. Christiana
may not stand at a stay, but they must grow forward
¦from grace unto grace, from virtue to vfrtue, from
strength to strength, till they become perfect men in
Christ Jesus. ' Grow,' saith the apostle, 2 Pet. iU.
18, ' in grace, and in the knowledge of our Lord and
Sariour Jesus Christ !' And to the Ephesians, chap.
iv. 15, 16, ' Let us follow the truth in love, and in all
thfrigs 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 ihe body unto the edfying of itself
in love.' And for the Colossians, the apostle prayed,
chap. i. 10, that ' they might increase in the knowledge
of God.' Yea, everywhere almost, the Holy Ghost
urgeth this spfritual growth in all the chUdren of God
in all apfriiual gracea 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 vrith that, and never thfrst to increase
with the increaaing of God. Too, too many such care
less and camal Christians there be, as know not, nor care
to know ihe things that belong nnto their peace. They
follow, and they eagerly follow ; but what ? Honours,
riches, pleasures, worldly commodities. They follow
noi vrith the apostle the knowledge of Christ, ka. ; they
care not for God, neither is God in all their thoughts.
Other too, too careless Christians Uke-wise there be, that,
thinking they have some knowledge, content them
selves vrith that, and greatly seek not afler more ;
and therefore they come not at church, they come not
at sermons, or now and ihen when they list ; some of

them know as much as the preacher can tell ihem, and
some of them know as mush as wUl serve thefr turn.
But they know nothing as they ought io know, unless
their knowledge work in them a thfrsting desire after
more knowledge ; for hereby shaU we know thai we
know Christ, if we eagerly long in our souls io have
this knowledge of Christ daily more and more in
creased in us , If, then, we wiU have this testimony unto
our own souls ihat we have attained unto some know
ledge of Christ, let us labour with the apostle, thai 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 aud more to grow from grace to
grace, from strength to strength, from knowledge to
knowledge, tiU 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 vrith the consideration
of their imperfections. Thou feelest thine imperfec
tions ; it is well. Dost thou long in thy soul after
perfection ? Desfrest thou to be fiUed vrith the know
ledge of God's vrill in all vrisdom, 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 wUl
disburden thee of thy wants, that he will shew forth
the light of his loving countenance unto thee, and that
he wiU 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 chU
dren but they have their imperfections. If thou
(though in great imperfection) foUow toward ihe mark
for the price of the high calling of God in Christ
Jesus, thou hast great comfort.

LECTUEE LXL
But I follow, if I may comprehend that, even as I am comprehended of Christ Jesus.
myself that I have attained. — Philip. III. 12, 13,

Brethren, I count not

NOW in that the apostle saith, ' but I foUow if I
may comprehend,' hence onr adversaries take a
proof of that uncomfortable doctrine of doubting of
our salvation ; as also from that in the former verse,
where he saith, ' if by any means,' ka. For, say they,
-if St Paul ceased not io labour still, as though he were
not sure to come unto the mark vrithout 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 shaU comprehend ? No, indeed, poor

wretches, and the poorer andwretchederfor your doubt
ing ; if ye gather thus from these and the Uke places,
ye can have little security of your salvation. St Paul
ceased not to labour and endeavour still unto ihe
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 tbe Lord hia word
for it by his prophet, and for a farther confirmation
of his faith, he had a sign to assure it ; and yet he
ceased not to use the means that God had ordained
for the recovery of his health. Our apostle in that

266

AIRAY ON THE PHILIPPIANS.

[Chap, in.

dangerous voyage towards Rome, Acts xxvU, 23, 24,
was he noi sure that both he and all his company
should be saved from the peril of the waters ? Yea ;
the angel of God had assured him boih of his ovm
Ufe, and of aU thefrs that saUed 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 powera, nor thinga
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,' Rom, viii, 38, 39.
Yet he ceased noi, 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 calUng, and are fruitful
in good works, which may serve to acquit us of that
careless security and presumptuous certainty which,
they say, we teach men. Weknowthatas Godhathor-
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
ihem unto, to have a sm-e 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,' Rom. viii. 16,
17. So that we bave two witnesses to assure us of
our salvation, God's Spirit and our own spirit, cer-
tifled 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 ihe mark ? This if
6,rgues a doubting. Not so, but some difficulty in the
thing which he earnestly wisheth, as also it often
Signifieth. ' I magnify,' saith the apostle, Rom. 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 ihem.' 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 be

signifieth his earnest desfre io do it, and the difficulty
of doing it. Again, '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, ke. ? 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, 'if by any means he may
attain,' &c., and that ' 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 io' attaiii unto
it, and withal the difficulty of attaining unto it. For,
as the apostle saith elsewhere, 2 Tim. U. 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 thai will have the crown in that day. And
these difficulties increased the apostle his desire, so
that he laboured if he might attain, and foUowed 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
Redeemer liveth, and he shall stand the last on the
earth ; and though after my skin worms deskoy 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 io me only, but unto all them also thai 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 aU the fafrhful, 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 aU 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 eri-.
dence of thinga that are noi seen ;' a ' full assurance, ,
an ' assurance without wavering,' the ' anchor of thfr
soul, both sure and stedfast ?' It is clear. And is it
not as clear that we may certainly know that we have
faith ? The Rhemists* themselves acknowledge it
upon that place of the apostle, ' Prove yourselves
whether ye are in the faith.' And may we not, theiir
assure ourselves of our salvation ? ' Verilyi verilyr
saith our Saviour Christ, Johnv.'24, ' he tUat heareth
* Ehein; in 2 Cor. xui. 5, ¦ '

Ver. 12, 13.]

LECTURE LXL

267

my word, and beUeveth in him that sent me, hath
everlasting life, and shall noi come into condemnation,
but hath passed from death unto life;' where ever
lasting salvation is assured unto bim that believeth,
as surely as if he were already in fuU possession of it.
Yea; everlasting salvation is assured unto him that
loveth the brethren, aa surely as if he were already in
fall possession of it, as St John witnesseth, 1 John
in. 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 aa we live, both
our knowledge, and our love, and our faitb, and our
hope, and the best graces that we have, are only in
part, and unperfect ; our knowledge not without aome
mixture of ignorance, our love not without some mix
ture of hatred, our faith not without some mixture of
infidelity, our hope noi without some mixture of dis
trust. But tbis 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 worka, ahd 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 pronuse
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
bath promised, even as Abraham did, whose faith we
are to foUow ; of , whom it is said, Rom. 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 ihe prpmise through unbelief (where 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
tp do it.' He then being faithful which hath promised
salvation io all them that believe in his name, we may
and ought to be sure of our salvation. To conclude,
therefore, thia. 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 courae, of Scripture makea
againaiii. Let us with our apostle labour, ' if by any
means we may attain,' kc, and let us follow, 'if we
may comprehend,' not doubting of it, but running
through all difficulties even with all eagerness. Let
us strive I lawfully j and as we ought to do, that we may
be crowned ; and let ua keep ..fast the profession of our
hope without wavering, because he is faithful thai hath
promised.

Now in ihat he addeth, ' If I may comprehend even
aa I am comprehended of Chriat Jeaus,' the, apostle
signifieth hia earneat desire to come unto the perfect
knowledge of Christ Jesus, that he may know fully
even aU the riches of wiadom, and knowledge, and
righteousness, and salvation ihat are hid in him ; for
he saith thai he foUoweth and earnestly laboureth io
comprehend the knowledge, of Christ Jesus, even as
he is comprehended and known of Christ Jesua, 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 Uke
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 fUled 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, nnto 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, thai 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 mindg. So we are exhorted when it is
said, .Mat. v. 48, ' Be ye perfect, as your Father which
ia in heaven ia perfect ;' and again when it ia said,
1 Pet. i. 15, ' Be ye holy, for I am holy;' be ye holy
even in all manner of converaation. And io the same
purpose it is said, 1 John iii. 3, ihat ' every man that
hath hope in Jesua Chriat purgeth himself, even as he

268

AIRAY ON THE PHILIPPIANS.

[Chap. III.

is pure.' In all whioh places the Holy Ghost doth
not shew unto us what perfection, or holiness, or
purity is in us, even the best of us, but that we should
labour and strive unto ihis, that we may be perfect as
God is perfect, holy as God ia holy, pure as God is
pure. The reason is, because God hath chosen ua in
Christ Jesus, ' ihat 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 thai we
are before many of our brethren in knowledge, or
righteousnesa, or holinesa, but as it ia 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 vrith 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 Jesua, and dispensers of holy mysteries, teach
us out of the law and propheta, out of the holy word
of Ufe, what we should do, but who doth hear or obey ?
If we should seek one by one to flnd 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 aU wisdom and spiritual understanding ?
We grow indeed, and we grow to perfection, but thus :
we grow from bad to worse, and we come io 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 vrickedness ; he that was unjust is unjust still,
and he that was filthy is filthy stiU ; be that stole
stealeth more ; he that gave his money upon usury
giveth more ; yea, he that went up with us unto the
house of God he will go up no more ; he ihat feared
an oath will now swear lustily ; and he that seemed
to make some conscience of his ways is now quite
tumed out of ihe way. So that our grovring ia 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 vrith those of whom the apostle writeth
to the Romans, chap. i. 28 ; as we have not regarded
to know God, so he hath deUvered us unto a reprobate
mind. We have despised the riches of his bountifulness,
and patience, and longsuffering, ' not kno^wing that
the bountifulness of God leadeth us to repentance, and
therefore he bath given us up io 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 ihe just judgment of
God,' Rom. u. 4, 5. Or, if there be any of ns that
go not thus backward aa we have said, yet how many
of us is there that goeth forward, and increaseth vrith
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 vrill, ihat 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 noi even sit us dovm and content
ourselvea with that we have, and never seek for more?
Or, if we ask vrith the young man in the gospel. Mat,
xix. 20, ' What lack I yet ? ' is it noi aa he did, thinking
thai all is well, we need no more ? Why else is it
thai we will noi come unto the house of God to hear
his word ? The cry is incessantly taken up, Isa. Iv.
1, ' Ho, every one that thirsteth, come ye io the
waters|; and ye ihat have no silver, come, buy, and
eat.' But we wiU not bear the voice of ihe 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 Uving
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 posi over such things to
such and such men, we would vrilUngly 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, tbat noi io 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 wiU be in
flamed daily more and more to increase in the know
ledge of Christ ; and if we have begun fruly to obey
Christ, we will go forward and make an end of our
salvation vrith fear and tremblmg ; for hereby we know
that we know Christ, and walk in his fear, if we feel
in ourselves a longing desire to grow ia grace, and m
the knowledge of our Lord and Sariour Christ Jesus.
So many of us, therefore, aa desfre to have this
teatimony unto our ovm aoula, that we know Christ
in some measure, and that we are truly partakers of
the grace of Chriat, let us follow after perfection, and
let us grow from grace to grace, and from knowledge
to knowledge, iill 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 weU-domg
to stand ai a stay; but let us labour to increase m
every good grace of God vrith 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 sfrive to
grow in the knowledge of Christ Jesus, If we follow
after perfection, though ii be in great imperfection, it
is the work of God, and accepted with God ; and u
the consideration of our imperfections set us unto God
by earnest prayer unto him that he vrill perfect his

Ver. 13, IL]

LECTURE LXII.

269

praise in our weakness, and increase the gi-aces of his
Holy Spfrit in us, it is a sure token unto us of our
spfritual growth in Christ Jesus. "Whatsoever, there
fore, our imperfection be, let not thai trouble us. If
we have not already attained unto it, or be afready
perfect, let us with our apostle follow if we may com
prehend it, even as we are comprehended of Christ
Jesus ; and as the apoatle Peter, in the end of Jiis
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 foUoweth,
Brethren, I count. Thai which followeth in these
two next verses is in substance the very same with
that in the former verse, ampUfied by a continual
allegory taken from the maimer of them that run in a
race, but consisting of the same members, to wit, an
acknowledgment of bis own imperfection in the know
ledge of Christ, and a signification of his eager pursuit
afler perfection. The former member here is in sub
stance ihe same vrith the former member of the former
verse ; only a loving compeUation 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 be calleth them brethren, I note the apostle's
kind deaUngs vrith the PhiUppians, to -win them from
that error wherewith they were somewhat entangled,
tboughnot bewitched and seduced, by the false teachers.
"Whence I observe a necessary duty of a good minister,
which is to win them that are faUing into any error
from their error by the spfrit of meekness : ' Brethren,'
saith the apostle. Gal. ri. 1, 'If any man be faUen by
occasion into any fault, ye which are spiritual, restore
such a one vrith the spirit of meekness.' The same
courae is to be taken with them that are falling into
any error ; they are not to be soothed up or fiattered
in their error, but they are to be reclaimed with all
kindness and mUdness. As, therefore, is the man and
his fault, so is he to be dealt vrithal : ' 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 vrithal, ' but
a rod belongeth to the fool's back,' chap. xm. 3.
Some wounds must have vrine, some oil, some wine
and oil poured into them ; and therefore the apostle
bad leamed sometime to come vrith a rod and some
times in the spfrit of meekness ; sometimes beseeching
by the tender mercies of God, and sometimes deUver
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 ihe soft and stiU 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 vrith a rod, or in the
spirit of meekness. Bui I have had occasion hereto
fore, and shall hereafter, to speak of this point.
Again, that he saith, 'I count not myself,' ko. I
note the apostle's most wise taxing of the PhiUppians
as having suffered themselves somewhat to be persuaded
that they had afready 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 themaelves that they have attained to per
fection in ihe knowledge of Christ, they are shamefuUy
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 ihe per
fect knowledge of Christ ;' so gently admonishing them
that they that count themselves perfect take heed thai
they do not deceive themselves ; whence I observe the
wisdom that is requfred in noting of faults, which is,
that faults are not always to be noted plainly by their
names, but sometimes they are only wisely to be in
sinuated. When the scholar hath a good opinion of
himself, and thinks that he knows all things, the
master doth not always repress his arrogancy by tell
ing him, that he doth not know many things whereof
he vainly boasteth, but sometimes he saith unto him,
WeU, 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 mmister of Christ Jeaua, labouring
to repress such faults as do arise, is not always plainly
to dfrect his speech unto them that offend, and barely
to note thefr faults, but sometimes he is only to pro
pose himself as a pattern whereby they may reform
themselves. And herein is great vrisdom in the
minister required, to know when plainly to note, and
when only to insinuate, such faults as are to be reformed.
And this vrisdom they want that either censure all
men and all faults alike, or note them and thefr 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 gi-eat
occasion to speak of it ; but, because it doth not much
concern you unto whom my speech is wholly directed,
I pass it over, and proceed unto the next point.

LECTUEE LXIL
Brethren, I count not myself that I have attained to it ; but one thing I do, I forget that which is behind, dc-
Philip. III. 13, 14.

F

OW, to omit other notes which hence haply might
be made, ye see that this of our apostle here is

in substance the very same wiih the former member
of the former verse. ' Brethren, I count not,' &c.

270

AIRAY ON THE PHILIPPIANS.

[Chap. in.

The substance of which speech is an acknowledgment
of his want of perfection in ihe kuowiedge of Christ,
and ofthe virtue of his resurrection, kc, whereby ho
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 oui of the Philip
pians their conceit of perfection in the knowledge of
Chriat, and to lei them see what a matter of moment
it was io acknowledge their want of perfection in the
knowledge of Chriat, So the faithful people of God,
to beat out all truat 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 ua, 0 Lord,
but unto thy name give the praise,' Ps. cxv. 1. So
tbe prophet, to beat out that stupidity and blockish
careleaaneas which men have of the goodneaa and won
derful works of the Lord, and to let them see how
much it behoveth them to observe the loving kindness
of ihe Lord, saith, Ps. cvii., ' Oh thai 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 vvould praise ihe Lord,' ka., and
60 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 io cast down
every such imagination, and meekly to acknowledge
iheir 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 io be present at idolatrous sacri
fices, and to eat of things sacrificed unto idols. They,
they knew Christ well enough ; they knew thai there
was but one God, and that an idol was nothing ; they
knew that they had a Christian liberty in thinga in
different, and therefore they would use it at all times
and in all places. And it waa the fault of the phari
sees, often reproved in them by our Sariour, that they
had such an opinion of their own holiness and right
eousness that they despised other, as appeareth by
thai 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 ihat
trusted in themselves ihat they were righteous ; them
he came not to call ; they were whole, they needed
not ihe physician ; they were perfect, they needed
none io supply thefr want. And a woe ia pronounced
unto them that ' are vrise 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, aa if they bad all knowledge and all under
standing. It is noi ihen for the children of God to
flatter themselves with any conceit of any perfection

in themselvea, either in knowledge, or in holiness and
righteouanesa, or in any such thing. For besides
that all such conceit ia ao condemned, as we have
shewed, see the inconvenience which follows it, which
makea it to be condemned. Fdr (1) whom it poS-
sesseth, it makes them to presume of that which they
have above thai is meet, ao that in confidence thereof
ih^ do many thinga which they should not ; which
appeareth both by the example of ihe Corinthians, of
whom we spake even noWj whom the conceit of thefr
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 bave troubled the church. For whence else did
spring all their heresiea but from this, ihat they in an
opinion of iheir own knowledge would not submit
themselves unto ihe judgment of the church, but
broached such untruths as aeemed unto them to be
truths ? (2.) It makea them that they seek not that
which they should have, and that they disdam to be
taught, as appeareth plainly by the pharisees. For
they, because of ihat 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 cwn conceit?
there is more hope of a fool than of him.' More hope
of a fool than of him ! Why ? Because the fool will
rather be won to hearken unto instruction, and to re
ceive understanding than will he. And therefore we
see that when many of the common people came unto
Christ, and believed in him ; none of the chief rulers
or of tbe pharisees believed in him : John rii. 81, 48, 49,
' Doth any of the rulers or of the pharisees beUeve in
him ? but this people wbich 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. Bnt by tiiis
which hath been spoken it may appear how unmeet it
is for the chUdren of God io grow to any such conceit
or opinion of themselves.
This may teach ns 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 ihe proud and
highly conceited, and giveth grace to the humble,
that are mean and weak in iheir own eyes. And this
is it which makes ihe way unto perfection both in
knowledge and in righteousness, as it is vfritten, Ps.
xxxii. 6, ' I said, I will confess my sins unto the Lord;
and so thou forgavest the wickedness of my sm,'

Lo,

Ver. 13, 14]

LECTURE LXIL

271

how the acknowledgment of our unrighteousness brings
on the cloak of righteousness ; and so the begging of
vfisdom and knowledge, in a feeling ofthe want of these
things, is ihat 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^ 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'.he that receiveth knowledge,
and righteousness, and every good thing ? He that
asketh ; for so it is written. Mat. vU. 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, aa we noted before,
never seeks the physician ; and he that thinks he hath
enough df anything, doth never ask after more. It is
the acknowledgment of our wants and imperfections
that makes us run to the Lord, and ask, and beg of
him that we want ; and asking, we receive ; acknow
ledging our wants, he suppUes our wants ; and, so by
opening our imperfections, a way is made for us unto
perfection. I wish we had all of us leamed to cast down every
imagination of conceited perfection in the knowledge
of Christ, and to acknowledge in the spirit of meek
ness thai 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, thia were to be vrished, 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 thai we speak, unto the judgment of the
propheta ; that we would not eaaily and hastily broach
abroad everything that we seem unto ourselves to
know ; that we would not presume io understand
above that is meet to understand ; thai we would Jnoi
by our knowledge destroy the faith, or wound the
weak conscience of any ; and thai we would not set
on sale, as it were, our knowledge unto ihe vain curio
sity of any itching humour whatsoever. Pity it were
that we should wed ourselvea 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 nnto ;
that we should strive by our skill and knowledge to
defend everything that we have said, because we bave
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 ihus to be
vrise, 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 Uve worae ? This ia an argu
ment that men never knew less ; fpr ' he that saith, I
know him, and keepeth not his commandments, is a
liar, and the truth is not in him,' 1 John ii. 4. To
know Christ ia not to be able io talk of Chriat, and
to have ihis 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 bath been (I doubt
not) as bad living, and as Uttle knowledge aa now
there is. But see whether any more knowledge now
than needs. Our want of obedience argues our want
of knowledge. We have not yet attained to perfec
tion in either, but we had need to mend both. And
if we wUl 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 Chriat makea us presume too
much of that we have, and makea 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 imperfectiona.
And let thia 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, ka. 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 ihe 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 stiU keep their eyes upon
the mark that is before them, and still run towards it ;
the third is, that they stiU remember for what prize
tbey run, and therefore so run that they may obtain
the prize. In all which quaUties the apostle profess
eth that he matched the beat runnera in hia Chriatian
race; for aa runnera never look behind them, ao he
aaith that he did not only never look back at ihe
things behind him, but he quite forgot all that waa
paai, 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 ON THE PHILIPPIANS.

[Chap. III.

them, and still run towards it, so he saith ihat he
did endeavour himself unto that which was before, stiU
labouring as if he would every foot stretch out his
arms io catch hold of the mark; and that he still fol
lowed toward ihe mark, never intermitting his course,
but if he feU, up again, and io it. Lastly, aa 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 whioh had called bim in Christ
Jeaua. So that, ye see, ihe apostle bere 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 hia race in
this life ended, he should reign with him for ever and
ever. Now, lei 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, ' Bui 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 foUow
after ii 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, thai 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 Ufe it is not for us to look back, or to stand stUl;
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 beard his preach
ing. She followed after the knowledge of Christ, and
of that our Sariour said that one thing was needful.
But how needful this one thing is, not many of us con
sider. Many Marthas, but noi many Marys. Many
of us are troubled about many things ; we have many
irons in the fire, much business to occupy our heada
withal, many gueais io look unto, a great family to care
for ; indeed, so much we have to do, thai if Jesus be
preaching in his minister, we cannot come to hear him.

Not many of us that, with Mary, will leave aU our other
business if Jesus be preaching in hia miniater, and come
and hear him. For to note thia by the way, ye may
noi 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 ihis was her commendation
that when Jesus came unto thefr 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 sbould come and hear
him. Other things she might do at other tunes, but
now she was io do this. Bui not many of us consider
thia ; for when Jeaus comes into onr houses almost
in his minister's preaching, so that if we wiU but come
out of our doora 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 elae we have no list.
Some of ua look back unto the thinga 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 rnn well,
and that we may now well breathe, at least a while ;
but the smallest some of ua 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 thai which is behind.
I forget, kc. Here I note the apostle's running inhis
Christian race afler 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 whieh was behind, he never minded
or thought of anything that was behind him, of any
thing ihat 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. 18. True in
deed, and good ii is that we should not forget our
sins against God ; for ihe remembrance of our sins is
both good to humble us and to represent unto us God's
mercies towards us. It was noi, then, the sins which
he had done which he forgat, but he forgat even all
the good thinga that he had done, lest by taking too
great pleasure in the remembrance of them, he should
not foUow so hard towards the mark as he ought.
Yea, but if he forgat all the good things thai he had
done, how doth be so often remember them in divers
his epistles ? ' I have,' saith be, Rom, xv, 17,
' whereof I may rejoice in Christ Jesus in those things
which pertain to God.' And then he speaks of the
obedience of the Gentiles by bis 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 noi in vain, but I laboured more

Ver. 13,14,]

LECTURE LXIL

273

abundantly than they all.' And in hia latter epiaile
he shewed himaelf ao little forgetful of ihem, that he
makes a large bead-roll of such things as he had
suffered for Christ 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 aa the false
teachers taught to make of such things. He was not
proud of them, he chaUenged 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 tbat is set before us. For as our Saviour saith,
Luke ix. 62, ' No man thai putteth his hand to the
plough, and looketh back, is apt to the kingdom of
God.' Remember Lot's wife : ' She turned back,
and waa 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
bave known it, io tum away from the holy command
ment.' The reason ia given by the aame apostle :
' For if, after we have escaped from the filthiness of
the world through the knowledge of the Lord, and of
the Saviour Jesus Christ, we be yet again tangled
therein, and overcome, the latter end is worse than
the beginning.' Being, then, in the race ofthe 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 aet their
affectiona on the things which are on the earth, and
not on the things whioh are above ; for having given
our names unto God in our baptiam, we have
renounced the lust of the flesh, the lust of the eyea,
the pride of Ufe, 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 ihat loveth father or mother,
son or daughter, more than me, is not worthy of me.'
Not worthy of him ? Why ? Because, when he
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 righteousnesa,
becauae they Bought 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 thefr- 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, thon, 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, aa
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
bave far less comfort of their life than ever had Samson.
What shall we aay 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 iheir 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 theae
bad runnera ? Have these forgotten that which ia
behind ? Do they not look back ? The point ia
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 whataoever 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 ihe apostle forget that whioh is behind,
and endeavour ourselves unto that which is before.
S

274

AIRAY ON THE PHILIPPIANS.

[Chap. in.

LECTUEE LXIIL
And endeavour myself unto that which is before, and follow hard toward the mark for the prize of the high calling,.
dc. — Philip. III. 14.

TIIERE 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, ihe apostle professeth that he matched
even the best runners, in the words following, when
he saith that he endeavoured himself unto that, ka. :
' And I endeavoured myself,' ka. The word which the
apostle here useth {roTf tf/jr^oakv s'jri/iTei^ofjtsvog), 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
ihe 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 (diuxca) 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
Christian race. As therefore the apostle before pro
fessed ihat in his Christian race he never looked back,
but forgat that whieh was behind, so now he professeth
that still he ran forward, so labouring in his whole race
unto tbat 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, stiU 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 lawfuUy, bearing aU brunts,
and running through all difficulties without shrinking ?
As it is written, 2 Tim. U. 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 endureth unto the end, he shall be saved.'
And again. Rev. U. 26, 27, ' He that overcometh,
and keepeth my works unto the end, to him wiU 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,' ke. ; 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 trembUr;g. 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 fhe
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. Acta
xiii. 43, xi. 23, never ceased to exhort aU to ' con
tinue in the grace of God,' and 'with purpose of heart
to cleave unto the Lord.' If, then, we wiU 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 muit hold out
unto the end. To enter the Usts of this race, and to
begin well, is somewhat, but io 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 tbat ministration and apostleship
which he had obtained with the rest of the apostles,
and purchased unto himself a fleld with the reward of
iniquity. For, as the prophet saith, Ezek. xviu. 24,
so is it most trae, ' If the righteous man shall forsake
his righteousness, the Lord wiU also forget the right
eousness that he hath done ; ' and ihe cause is most
just why our sins should be imputed unto us, if at any
time we should faint and faU in the way, Havmg
then begun weU, and in the spirit, our care mnst be
to continue our course, not standing still Uke unto
those idle ones reproved in the gospel, Mat. xx. 6, or
giving over to run, but still foUowing hard towards
the mark. It may be, that, running, we may stumble
and fall, as Peter did when he denied his Master,

Ver. 14.]

LECTURE LXIIL

275

Mat. xxvi, ; as Paul did, when a ' prick' was given
bim in the flesh, the messenger of Satan to buffet
him,' 2 Cor. xU. 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. U. 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 ua for shame to cover
our faces ; but when we are fallen into any sin, to Ue
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 for ever, 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 ; thoae that rejoice through
prosperity; ahould 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 aU 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 wUl
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 aa if they were shaken off, no troublers
of ns in our race.
But how far otherwise ia it with us ! Everything
almost makes us sit down and quite give over running.

If riches increase, we sit us down ani set our hearts
upon them, and there is an end of our race ; if poverty
do befall us, we ait us down, and either murmur and
repine against the Lord, or else faU to robbing and
stealing, and such other unlawful means, to relieve
our state, and there is an end of our race. If honour,
and authority, and credit amongst men grow upon us,
we sit us down, and devise with ourselvea how we
may best maintain our staie, our place, our caUing,
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 ourselvea 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. Thua 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 ua 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 riii. 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 doth not so much
think what riches he hath, as his mind runs upon
more, more, and still he looks forward after more and
more. Shall they still look forward towards these
vain and transitory things, and so thirst after them,
that the more of them they have, the more they run
after them ; and shall not we much more look forward
towards the mark that is set before us in our Chris
tian race, and the nearer that we come to it, ran the
faster unto it ? Let the chUdren 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 ran 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 Jesua must our eyes
alwaya 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 ia the truth, we

276

AIRAY ON THE PHILIPPIANS.

[Chap. HI.

must still therefore look towards him if we wUl not be
deceived ; he is ihe life, we must therefore run unto
bim 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 creaturea ; so that as of
bim, and through him, and for him, are all things, ao
unto him and his glory are all thinga io be referred.
And see what great reason there is to move us to look
still towards him as the mark toward wbich 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 noi stand
still stretching out his arms, as always most ready to
receive us if we will come unto him ? Nay, doth be
not oftentimes, when we are tuming out of the right
way wherein we should walk, hook us in again with
bis rod and his staff, and lead us, as it were, by the
band unto himself ? Yea, snch is the loving-kindness
of our sweet Saviour, thai he will have us to run after
bim, and he wUl draw us, thatwe may run afler him;
ihat 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 bia 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, thai where he is, there we may be also.
This waa the mark that ibe apostle ran at, and this is
the mark that we should run at, to know him per
fectly, and the rirtue of his resurrection, &c., whereby
we might attain to the resurrection, &c.
Here, then, we leam why it ia that so few run aa
they ought in the Chriatian 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 nnder 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 ; be 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 ihe mark ia whereat we should aim in the
whole course of our life. Let the children of this
world prick ai their several marks as they list, but
let us follow bard towards the mark Christ Jesus.
He is that mark, whereat, if we be Christians, we
should aim in our whole race. Let our eyea 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 io 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 weU
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 ihe prize for which we run,
even glory and immortaUty in the highest heavens.
Let us tlierefore so run that we may obtain, let us
run till we come unto the mark, that we may obtain
the price of ihe 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 baste 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 ' foUowed hard
toward the mark for the price of,' &c. In which
words by ihe price is signified ihat 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
cbildren, whereunto God from on high hath called us
in Christ Jesus. As therefore the apostle before pro
fessed thai he ran and looked not back to that which
was behind, and tbat he ran and gave not over fo fol
low that whereon his eyes were always set, so now
he professeth thai 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 : aU sufflcient proofs that the apostle
came* apace, as he thai desired to obtain.
Hence then I observe, that life everiasting, 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 ihem that
endure hatred, persecution, and contumeUes for his
sake, he saith, Mai. v. 12, ' Rejoice and be glad, for
greai is your reward in heaven.' Our apostle likewise
sheweth the same, where he saith, Rom. ii. 6, 7, that
' God wUl reward every man according to his works ;
to tbem which, by continuance in well-doing, seek
glory, and honour, and immortality, eternal life.' And
to the Colossians alao, chap. iU. 23, 24, where speak
ing unto servants he saith, ' Whatsoever ye do, do it
heartily, as to the Lord ; knowing that of the^ Lord
ye shaU 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 etemal
life is the reward of our holy walking with God, in such
good works as he hath ordained thai we should wa K
in them. A notable price to run for, and a notable
encouragement unto the runner. For can we run for
* Qu. ' ran ' ?— En.

Ver. 14.]

LECTURE LXIIL

277

a better price than for eternal life in the heavena ?
Or can a better reward for our encouragement in our
Christian race be given us, than eternal life in the
heavens ? How ahould not this make us to provoke
one another unto love and good works ? How ahould
not thia make ua run the race of a holy life, breaking
through all impedimenta, 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 the
merit of his running. Thia one place at thia 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 caUing of God in Christ Jesus. Which in
that it was the prize of the high calling of God, it is
plain that it is given in mercy ,by him that hath called us
in mercy, and Ukewise in that it is the prize, kc, 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 thia 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 ahould stir up our thankfulness unto
our God, and the great reward which in mercy he doth
give, should make ua run the way of hia command
ments. All that ever we can do or suffer is not worthy
of ihat glory which shall be ahewed unto us, Rom.

viii. 18. Yet if we suffer willingly for Chriat hia sake,
and do ihe works of our caUing, he wiU in mercy give
unto ua an incorruptible crown of glory. Let our
mouths therefore be fiUed with hia praise and honour
all the day long, who, where there wanteth merit,
sheweth such mercy. And if duty or love cannot
prevail with ua, 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 Chriat 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 we are called, and in whom only
we are blessed. In ourselvea 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 Chriat
Jeaus 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 thai high calling
to be the sons of God, and have all the privileges that
belong unto the aona of God. Let us, therefore, re
joice in him alway ; lei our songa 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, ke.

278

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

LECTURE LXIV.
Let us therefore, as many as be peifect, be thus minded : and if ye be otherwise minded, God shall reveal, dc. 
Philippians III. 15, 16.

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 bath professed may be generaUy re
ceived and approved ; and if any of them will noi
haply presently receive this truth, yet he signifieth
bis 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 ye see Ukewise 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, ' Lot 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 foUowing
bard towards the mark for the prize of the high calling
of God in Christ Jesus, let us be thus minded, even as
many of ua as be perfect. Yea, but who were those ?
Were there any such ? Did not the apostle immediately
before deny that he was perfect ? How, then, doth he
now say, ' Let us, as many as be perfect' ? &c. We
must understand that the apostle doth not here speak
of any that were perfect, indeed, either in knowledge
or in obedience, but he speaketh partly unto those
that thought they were perfect, and partly unto those
that by their holy walking shewed that they were in
the way to perfection ; thai both they that thought
themselves perfect, and they likewise that by their
holy walking shewed plainly thai 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 aU ?
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, io 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, kc. Tbis 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 wiU, I doubt not, in his
good time, by the ministry of bis 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 exhort'yon.
To gather, then, the sum of the apostle's meaning m
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. 16, 16.]

LECTURE LXIV.

279

babes in Christ, or of the vulgar sort, but e-ven 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 ot you dissent in judgment
from me, and do not think as I do touching Christian
perfection, God will, no doubt, in his good time, by the
ministry of his servants, through the powerful working
of the Holy Ghost, open the dim eyes of your dark
understanding, that 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 tpueh-
ing Christ, as the apostle was ; inasmuch as they are
not perfect that think themselves already perfect,
either in the knowledge of Christ, or in holy obedi
ence ; but they rather, that, acknowledging that they
have not yet attained unto perfection, do renounce all
things without Christ, rejoice only in Christ, and
feeling a sense of the knowledge of Christ, and of the
virtue of his resurrection in themselves, labour daily
more and more to grow with all spiritual growth
therein, in certain hope of the prize of the high
calling of God in Christ Jesus. Hence, then, I
observe what Christian perfection is, namely, a gift
of the Holy Ghost, whereby we renounce the flesh,
rejoice in Christ, and have such a sense of the know
ledge of Christ, and of the virtue of his resurrection
in ourselves, that, acknowledging our want of perfec
tion therein, we labour to grow and increase daily
more and more therein, and so incessantly run after
perfection in them, that as good runners we ' forget
that which is behind, and endeavour ourselves to
that which is before, and follow hard towards the
mark for the prize of the high caUing 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
io us through faith without works. For so only are
we perfect, if we be found in Christ Jesus, not having
our own righteousness which is by works, but that
which is through the faith of Christ, even the right
eousness of God through faith. And therefore the
apostle telleth the Colossians, in the next epistle, that
he and Timothy preached and taught every man in
all wisdom, that they might present every man per
fect in Christ "JesuSj- Col. i. 28. And iai^ the next
chapter he telleth them that they are complete in
¦Chriat, in whom dweUeth all the fulnega of the God
head bodily, chap. ii. lOv Both which placea plainly
shew that we are perfect ; but how ? Not in our
selvea, but in Christ Jesus. And in him only are we
perfect, because only, being in him, not our sins, but
¦Christ his righteousness ia 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 bj' 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 Spfr-it of God ; for so only are we perfect, if,
by the power of the quickening Spfrit 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 Uving 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 fi-om all filthinesss of the flesh and spirit,'
2 Cor. xiii. 11, and to ' grow up unto fuU 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 Uring in hoUness and righteousness,
which is the only way unto perfection ? Our sins do
make a separation between us and our God, Isa. lix. 2,
in whom alone we are perfect ; and it is the spirit of
sanctification whereby we are engrafted into Christ
Jesus, in whom only we are perfect. This, then, ia
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 rirtue 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 thefr 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 righteousnesa of Christ Jesua. But
David having said, 2 Sam. xii. 13, ' I have sinned

280

AIRAY ON THE PHILIPPIANS.

[Chap. III.

against the Lord,' straightway the prophet Nathan
said unto him, ' The Lord also hath put away thy
sin.' And the publican having smitten his breast,
Luke xviii. 14, and said, ' 0 God, be merciful unto me
a sinner,' the Holy Ghost giveth him this testimony,
' that he departed to his house justified rather than
the pharisee,' or if we take the sense of the place, he
departed home to his house justified, and not the
pharisee. And ihe thief upon the cross, Luke
xxiii. 41-43, haring first confessed and aaid, ' We
are indeed righteoualy bere, 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 foUow 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 their 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
care to grow in grace, and in the knowledge of our
Lord and Sariour Christ Jesus ; for so only are we
perfect in some degree, if we follow hard after perfec
tion, and if, vrith 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. xu. 14,
' Follow hard,' for so the word signifieth {diuxiri),
' follow hard after peace vrith all men, and hoUness,
vrithout 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, foUow in thine old age, still foUow ;
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 desfre
to grow up in godliness, and this hungering and
thirsting in our souls after the things ihat belong unto
our peace, there is a blessing upon the head of every
one that doth so. And why did our apostle follow
bard 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 [ofj holy con
versation. That aU these things are necessarily re
quisite unto Christian perfection, this general exhorta

tion, inferred by way of conclusion upon the thinga
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 vrill take upon him more exactly to describe it
than ihe apoatle hath done.
Hence, then, we may leam 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 bis answer than the young man in the
gospel did, Luke xriii. 21, but he, he is perfect, and
why should any man ask the question whether he be
perfect ? And for proof hereof he wiU teU you, that
besides keeping of God's commandments, whereunto
we are all bound both by precept and Ukewise 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 noi for them, nay, he
hath forsaken all io foUow Christ. The pharisee,
that is no extortioner, no unjust man, no adulterer,
ihat fasts twice in the week, that gives tithe of all
that ever he possesseth, is nobody unto him ! The
young man, that had kept aU the commandments
from his youth, is nobody unto him ! He hath
wholly sequestered himself unto contemplation, and
given himself unto God, so ihat 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 iable, which the faithful
being married do perform. Thus doth he boast of
his perfection, as if be were the man, and none but
he, that were dear in God's sight, and that were
worthy to rest in his holy tabernacle. But how far
wide is he of the true and Christian perfection indeed!
It is not the righteousness of Christ Jesus that he
stands upon, but upon his own righteousness by his
ovm holy and unspotted life. He doth noi cast down
himself, in any sense and feeUng of his own wants
and imperfections, but he dares to stand and to shew
himaelf in the presence of ihe Most High. He dotb
not daily more and more die unto sin and Uve unto
God, but he is as dead unto sin, and liring unto God,
as if he were afready in the bosom of God. He doth
noi endeavour to i-un forward from perfection to per
fection, but he hath afready 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 vrise, they became fools,' so may it be said of these,
ihat when they profess themselves to be perfect, they
shew plainly that they are void of aU Christian per
fection, at least if the apostle's description of Chris
tian perfection may prevail before thefrs ; 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.

Ver. 15, 16.]

LECTURE LXIV.

281

The aecond use which we may make of the former
observation ia, tbat thence we may leam to try what
perfection we are grovra nnto in the school of Chriat ;
for do we rejoice only in Christ Jesus, renouncing all
our ovm righteousness, which is by works, and quietly
reposing om-aelvea in hia righteousness through faith
in his blood ? Do we feel in ourselvea a dying unto
sin, and a liring unto God in righteousnesa, 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 Sariour Jesus Christ, to be perfect as he is per
fect, to be holy as he ia 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 vrith us, we may assure ourselves that we
bave weU 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 ns, ' This do, and
thou shalt Uve ;' and again, ' Cursed is every one that
continueth not in all thfrigs that are written in the
book of the law to do them ;' and in this time there
was no perfection but in ihe perfect fulfilUng of the
whole law of God, so that aU of ua were under the
curse, and aU of us were in thrall unto that mortal
enemy of mankind, ihe deril, because it waa impossi
ble for us to fulfil the law of God. But when it
pleased ihe everlasting King of glory, in infinite
mercy towards us, to send his ovm Son in the simili
tude of sinful man, for sin to condemn sin in the flesh,
then ihis 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 tbe law requfred of us, but which was im
possible for us to perform, that Christ Jesus himself
fulfiUed 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. riii. 3. And now
if by faith we put on Christ Jesus and his righteous
ness, and by the vfrtue of his resurrection die unto
sin, and Uve unto righteousness, and acknowledging
our own wants and imperfections, do study and en
deavour daily more and more to Uve righteously, and
soberly, and godly in this preaent world, thia ia the
perfection which Christ requireth of ua.
A bleaaed sending of such a Son, and a bleaaed
birth of so sweet a Sariour, worthy to be celebrated
by a perpetual remembrance for ever ! The sending
of him unto us was ihe greatest token that ever waa,
of God the Father'a love towarda ua ; and hia coming
into the world in the similitude of sinful flesh, was
the joyfuUeat coming that ever was, so joyful, that an

angel from heaven brought the tidings thereof, and
therein of great joy ihat should be to aU 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 ;' thai cer
tain vrise 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 aU that looked for
redemption in Jerasalem, 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 telUng
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 bfrth. All other
celebration is rather an heathenish imitation, than any
reUgious observation. Let us, therefore, as at aU
other times, so at this time, sound ont hia praises in
the midst of the great congregation, who, having ful
fiUed that for us in his fiesh which we could not, doth
now requfre of us no more than he giveth us ; for
he requfreth 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, vrill we try
how we have profited in the school of Christ, and
nnto what perfection we are grown ? Sift the points
and see. If we have faith in Christ Jesus, whereby
we take hold of his righteouaness ; 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 hoUness 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 thai 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 Spfrit beareth witness unto our spirit, that
in aome meaaure we have attained unto all these
points of Christian perfection, yet may we not here
stand still, but we must go forward from grace unto
grace. Until we come unto the mark at our race's
end, we muat run forward, and daUy grow from per
fection io perfection. We must labour daily to in
crease in faith, that we may daily more and more be
estabUshed in the righteousnesa of Chriat. We must
daUy subdue the flesh unto the apfrit, that we may

282

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

daily more and more be begotten by ihe Spfrit unto
a more lively hope in Christ Jesus. "V\"e must daily
cast dovm ourselves before the Lord, that he may
daily more and more Uft us up. We must daily fol
low hard towards the mark, that we may be daily more
and more holy in all manner of conversation ; and
therefore it is that we do so often communicate at ihe
Lord's table, namely, that our faith and obedience may
by degrees be daily more and more strengthened and
increased. There needs but once entering into ths
church by the sacrament of baptism ; but being entered
into the church, our souls must be often fed and
nourished unto everlasting life by the sacrament of the
Lord's supper. Andfaithis at once begotten in us bythe
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
ihe Lord, we do often come unto this holy table,
that so often as we eat of this bread and drink of this
cup, we may so often both renew the remembrance of
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 the body of Christ Jesus, to be
made one with him, and he with us. But before we
come unto this holy table, it is necessary, if we will
have our faith holpen and strengthened thereby, that
we duly and diligently examine ourselves, and in aU
holy reverence prepare ourselves thereunto. We must
prove ourselves, as the apostle vriUeth, 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 chUdren belongeth even to us also ; for

ihis faith we must have before we come hither, our
coming hither being not to have this faith wrought in
us, but to have ihis which afready we do beUeve more
fully assured unto our souls and consciences. Again,
we must try and search in our own souls what confri-
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 the whole
com-se of our life hereafter to conform om'selves unto
God's will set down in his holy word ; for unless these
things be in us, we are no meet guests for this holy
and heavenly table. We must also search and sea
whether we be in peace and love vrith all men ; for, Mat.
V. 23, 24, ' if thou bring tby gift nnto the altar, and
there rememberest ihat thy brother hath aught against
thee, there thou must leave thine offering, and go,
and ffrst be reconciled unto thy brother, and then come
and offer thy gift.' If, haring thus examined ourselves,
we come unto this holy table, then here we have
sealed unto us our communion with Christ, then here
we have assured unto us all the benefits of Christ his
death and passion. That, therefore, hereby we may
receive all holy increase of our faith, let ns with all
holy reverence come at this time unto this table ; and
in the whole course of our life, let us labour by de
grees to proceed fr-om 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 vrith 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 holy pursuit after perfection. ,

LECTUEE LXV.
And if ye be otherwise minded, God shall reveal it unto you. Nevertheless, in that whereunto we are come, Sc—
Philip. III. 15, 16.

"VrOW foUo'weth the second point, where the apostle
jy signifieth his hope that God would revetil this
truth which he had professed unto them, which as yet
were otherwise minded than he was, in these words,
' And if ye be otherwise minded,' &c.
And if ye be otherwise, ka. This sheweth that the
apostle thought, or rather knew, that he should not be
able to persuade all to be of the same mind with him
in the things before mentioned, but that some, through
the suggestions of the false teachers that were amongst
them, would think otherwise than he thought of those
points. Yet see how kindly ihe 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 his Son Jesus Christ unto
you by my preaching, so he wUl also in good time re
veal and make known unto you this same thing
wherein ye now dissent in judgment from me, and
wiU not suffer you tobe holden of this error. He
will, ,1 doubt not, by the ministry of his servants,
through the powerful operation of the Holy Spirit)
open the divine * eyes of your dark understanding,
that ye may see both that ye err in this wherein ye
dissent from me, and that; this ia the trath whereunto
I now exhort you. This I take to be ihe true mean-
* Qu. ¦ dim,' as twice before ? — Ed.

JMhnii.

Ver. 15, 16.]

LECTURE LXV,

283

ing of these words. Now let ua see what hence we
may learn, and so we will proceed uuto that which
followeth in ihe next verse.
And if ye le otherwise minded, ka. Ambrose, one
of the ancient fathers, readeth these words thus :
' And if ye shall be otherwise minded, God also hath
revealed it ;' and understandeth them as if the apostle
had thus said. If ye shall think of any]]more than I have
put you in mind of, know that it is by revelation from
¦God. Which sense and reading, if it were true, might
indeed help well to bolster out such human traditions
and superstitious ceremonies as the church is burdened
and pestered withal. But this sense and reading, as
well because it may seem to patronage such unwritten
verities, and unsavoury ceremonies, as also for that it
ia 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 le, 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
ihey 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
bave the suffrage and Uking 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 mUd
ness of spirit signifieth his hope that God will reveal
their error unto them, thai they which now are other
wise minded than he is may be of the aame 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 ihe 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 ought to bear the
infirmities of the weak, and not to please ourselves ;'
we which are strong in knowledge, in faith, in hope,
or any good grace of God, ought to bear with such of
our brethren as do yet come short of us in any such
grace ; neither ought we so to please ourselves therein
as to be 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 hoUness 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 see what great reason there is to move
us thereunto. Did we not all sit in darkness, and in
the shadow of death ? Were we not all ignorant of
the ways of God, and of the things that belong unto
our peace ? Yes, surely, until the Day-star, even the
Sun of righteousness, arose in our hearts, our minds
were full of darkness, and the way of truth we knew
not. For as the apostle saith, 1 Cor. ii. 14, ' the
natural man,' whose understanding is not yet cleared
by God's Spirit, ' perceiveth not the things of God,
but they are foolishness unto him.' Hath, then, the
Lord in his great mercy towards me made my dark
ness to be light, and brought me to the knowledge of
his truth, and shut him as yet up in darkness and in
ignorance ? Or hath the Lord brought us both to the
knowledge of his truth, and hath he suffered him by
occasion to fall from the way of truth, and sustained
me by the strength of his Holy Spirit ? And shall I
in either of 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

28'!.

AIRAY ON THE PHILIPPIANS.

[Chap, III.

for bia mercies towards me, to hope that in hia good
time he will lighten bia underatanding 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, and
in the mean time we are to bear with them, and to
support one another through love. And for this cause
the holy apostles, when the word which they preached
was unto them that heard them as water poured upon
a stone, yet ceased not to instruct them with all pa
tience, hoping that God would reveal the things unto
them which as yet were hid from their eyes.
This, then, should teach us not to despair of them unto
whom the Lord hath not yet revealed some part of his
truth, nor to withhold from them such wholesome in
structions and admonitions as may draw them from that
ignorance or error wherevrith 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, io
instruct with all patience them that be ignorant, and
them that be contrarily minded, in that truth of Christ
Jesus which he hath learned, and to deal with them
to be like-minded as he is ; and if they be otherwise
minded, yet to labour with them, and to hope that
God will reveal the truth unto them. Others likewise
whose eyes the Lord hath opened to know things that
are spiritually discerned, should labour to draw them
on unto the same truth vrith 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 wiU teach us
his ways, and we wiU walk in his paths ;' come, let
us go io 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 lei 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 wiU his heart be
inflamed io draw others oui of ignorance unto the
knowledge of ihe same truth with him. And what do
we know but that God hath ordained us, by this or
thai holy course, to be the means to bring this or that
man unto ihe knowledge of the truth ? Let us noi,
* 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 wiU reveal his truth unto him ;
and in the mean time let us bear vrith his ignorance,
and labour by all means to bring him to the same
mind that is in us touching the trath of Christ Jesus.
And ihis 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 bis 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, thai he which hath begun
to reveal the truth in divers mysteries of the faith
unto them, wiU also in his good time reveal these
things unto them, which as yet are hid from thefr 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 thfrd, some at the
sixth, some at the ninth, some at one, some at another
hour, as unto his heavenly wisdom seemeth mo'st
meet ; and his truth he doth reveal unto his children
not all at once, but here a little and there a UtUe, as
seemeth best unto him. But yet we may hope that
unto such as love not darkness better than Ught, unto
such as do not oppose themselves against the trath,
the Lord, that commandeth the light to shine out of
darkness, wiU 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 wUl also reveal this unto
them wherein they now dissent from us ; and let us
labour vrith 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 shaU 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 thefr eyes that they might
see the truth, but that must be let alone unto the
Lord for ever, who alone revealeth, when he vriU, 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 bia law. And therefore it is said that
when Peter had preached unto Cornelius, and them
that were vrith him. Acts x. 44, ' the Holy Ghost fell
on aU them which heard the word.' And again itis
said, that when Paul preached near unto PhiUppi unto
certain women that were come together, chap. xvi. lo)
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 thai planteth
anything, neither he that watereth ; but God that
giveth the increase.' The ministers, like God's hus
bandmen, tbey sow the seed, even the immortal seed
of his word, in the faUow 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 io beUeve and to
obey. This honour the Lord taketh unto himself,
saying, Ezek. xxxri. 25-27, ' I vrill pour out clean
water upon you, and ye sbaU be clean ; yea, from all
your filthiness, and from all your idols, vrill I cleanse
you. A new heart also vriU I give you, and a new
spfrit vrill I put vrithin you ; and I vrill take away the
stony heart out of your body, and I will give you an
heart of fiesh. And I vriU 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 vrill
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
' God of his own wiU begat us with the word of truth,
that we should be as the first fruits of hia creatures.'
And in the otber place, where the apostle saith to
Timothy, ' In so doing, thou shalt save both thyself,
and them that hear thee ;' ihere 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 ofthe
powerful operation of God's Spirit by his ministry ;
but by this afready 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 ofthe 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 you, but he it is that, by his
blessing upon it, must make it the word of salvation unto
you. And therefore, when you come unto the house
of God, ye should remember to sanctify yourselves,
and as the preacher exhorteth, Eccles. v. 1, ' "When
ye enter into the house of God, ye should take heed
unto your feet ;' ye should take heed with what affec
tion, with what devotion, vrith what religious desfre
ye come to hear the word of the Lord ; ye should not
come hither as to an ordinary meeting, or to a place
where ye can be well content to bestow an hour, but
ye should come hither prepared with all holy reverence,
with souls thirsting after the word of your salvation,
and vrith 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 vrith his word,
that it may be unto you the savour of life unto Ufe,
ihat he will incline your hearts to hearken what the
Spirit saith, and that he wiU 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 but men that
speak unto you, whose breath is in our nostrils, and
though it be not in us to give grace or understanding
to our bearers, 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 Spfrit
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 be had lied unto the Holy Ghost.
Acts V. 8 ; and tbat 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, in.

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, diUgent 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 ihus the Lord reveal

eth his truth, and his vrill unto his children ; neither
are we now io look for any other revelations but such
as the Lord manifesteth in and by the word.
Now remaineth the third point to bp handled, where
the apostle exhorteth that in the mean time,, tUl God
reveal that truth which he hath professed unto them,
such grounds of the truth as afready they had might
with one accord be retained and maintained, which he
doth in these words, ' Nevertheless, in that whereunto
we are come,' &o.

LECTUEE LXVL
Nevertheless, in that whereunto we are come, let us proceed by one rule, and let us mind one thing. — ^Philip,
ni, 16,

'XFEVERTHELESS, in that, ka. 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
tbat which went before ; for the apostle having before
exhorted the PhiUppians 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 thai 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,'
eTbr/iii, is a miUtary 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 tum 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 rale ; let us beUeve 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 same["phrase of speech ia 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, rh a'jri tp^oviTv, to be of one mind, ol one
judgment, of one affection one towards another, so
that nothing be done through contention amongst us,
as it plainly appeareth both by the second verse of the
second chapter of this epistle, and by divers 'other
places, where ihe same phrase is used. The sum ot
aU is as if the apostle had thus said, God wiU in his
good time reveal his trath unto them that be as yet
otherwise minded than I am. But in the mean time,
tiU God reveal it, let us, for such grounds of the truth
as afready 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 tuming 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 lei 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 io 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, thai if we seem

Ver. 16.]

LECTURE LXVI.

287

unto ourselves io apprehend this or that point of doc
trine, through the suggestions and persuasions of tbis
or that man, by and by we adventure the defence and
maintenance thereof, though Paul have preached,
though the church of God bave 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 ihat
wbich the church indeed hath received ; and howsoever
that we teach may hazard the peace and quiet of the
church, yet wUl 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 reUgion, 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, thai 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
Chriat there must be joined the works of the law, io
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, tbat we profess that predestination unto life is
not by foresight of faith or works, but by the alone
good pleasure of almighty God ; thai 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 heU, 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 we 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 f
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, decretalsj constitutions,
and legends, and keep no order with us in marching
along after the prescript rule of our general Christ
Jesus. The third cause of the dissensions in the church of
God is, because we do not all mind one thing ; for
such oftentimes is our waywardness, that, when in 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 discipUne 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 waa 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 swell '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 judgmeni. 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 tbe 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 <^oc'l

288

AIRAY ON THE PHIUPPIANS.

[Chap. in.

time reveal unto us that truth which as yet is hid from
our eyes. The second, because, in things thai are
revealed unto us, we do noi 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 achiam, 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 ihe
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, vrith patience to wait till God in his good
time reveal his holy truth unto ua. For this we know,
that he who prayed ihus 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 hia 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 ihe apostle wUletb, 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
anj'thing 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 bath dealt
to every man the measure of faith.' For he whieh
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 io
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 ua
with patience expect till God in hia good time reveal
them unto ua ; and in the mean time, let ua 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 thinga ihat are revealed and generally agreed
upon amongai us, to proceed by one rule, even that
one rule which God hath prescribed ua in hia word
and not to decUne from that either to the right hand
or to the left. For, as the apostle saith. Gal. ri. 16
' As many aa walk according to this rule, peace shaU
be upon them, and mercy, and upon the Israel of God.'
Whence it ia 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 be 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 tum away from it
to the right hand or to the left.' To this purpose also
is thai of our apostle, Rom. xvi. 17, where he saith,
' I beseech you, brethren, mark them dUigently 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 leamed. "Whence it appeareth that it
is a notable way to avoid divisions and dissensions, to
believe and Uve 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
thia rule with us, many dissenaiona wherewith the
church is troubled might easily be appeased. And if
amongst ourselves and in our own churches we would
proceed by thia 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
oui. As many of ua, 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 whieh God
hath prescribed unto us in his holy word, and let ns
not turn away from it to the right hand or to the left,
and so shall peace be within our waUs, and plenteous
uess within our palaces ; so shaU we see Jerusalem in
prosperity all her life long.
The third remedy against dissensions caused by
distraction in mind and judgmeni, is, all to mind one
thing, to be knit together in'one mind and judgment :
a remedy whicb 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

Vkr. 16.]

LECTURE LXVI.

289

dissension of mind, and so repugnancy of judgmeni,
which is the mother of schism and heresy. In a word,
he would have no dissenaiona amongst them, and
therefore he would have them all speak one thing, he
would have them knit together in one mind, and in
one judgment. And as here he beseecheth the Co
rinthians by tbe 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 remedy 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 judgmenta,
tbat they might mind one thing. Where withal it is
to be noted, that he prayeth that they be ' like-minded
one towarda 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 phariseea 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 aU, so
we would be like-minded one towards another accord
ing to Chriat Jesus, dissenaiona 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 diaaensions are so noto
riously known, between their Franciscans and Domi-
nicana, their Thomiata and Scotiata, their Canon-
iaia and Divines, should not be able to twit ns 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 ua 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 aa the noonday. Let us by aU means
avoid all dissensions aud divisions, and endeavour to

keep the unity of the Spirit in the bond of peace.
And therefore, in the things that are not yet revealed
unto us, let us vrith patience wait iill 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 ua be like-minded one
towarda another according to Chriat Jesus, that with
one mind and one mouth we may praise God, even the
Father of our Lord Jesus Christ. So, and so alone,
shall we buUd, that neither hammer, nor axe, nor any
tool of iron shall be heard in the Lord's house whiles
it is in building. Aud 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,' kc, 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 aa
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 themaelvea, 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
unto all of ua be not given like apeed to run, or like
strength to fight ; and all of us must run and fight,
though we cannot run with the speediest, or fight with
the strongest. And shall we either be discouraged and
sit down because we cannot match with the best, or
swell and disdain because we are not as others, but
as good as the best ? It is as if the foot ahould be
dismayed, and deny to go because it is not the head ;
and as if the head should disdain to direct the steps
because it is above the foot. The father of the child
that was possessed with a dumb spirit, saw, no doubt,
his own weakness to be great when our Saviour said
unto him. 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 said,
ver. 24, ' Lord, I believe, help mine unbelief,' And
our holy apostle knew right well how strong ha was
in the Spirit, and how he abounded in the graces of
ihe Spirit ; yet he disdained not to become as weak
unto the weak, that he might win the weak, and gain
them unto Christ, 1 Cor. ix. 22. And both these
marched in their rank, and fought well, inasmuch as
the weak fainted not because he was ¦weak, nor be
that was strong disdained not the weak because he was
strong.

290

AIRAY ON THE PHILIPPIANS.

[Chap. in.

Let no man, therefore, be discouraged or faint
because he is weak and unable to run vrith 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 rale
prescribed him by his general, let his word be a lan
tern unto his feet, and a light unto his paths, io direct
his going in the way of his commandments. To have
strength to run with the foremost is a great grace of
God, and io be sought after by all manner [ofJ 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 ai ihe 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.

LECTUEE LXVIL
Brethren, be followers of me, and look on them which walk so, as ye have us for an ensample. For many walk,' &e.
—Philip. III. 17.

NOW the apostle goeth forward, and haring before
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 desfres in the whole course of their Ufe, now he
exhorteth them to follow his example, and the example
of such as he is, that in him they may have a pattern
to rectify thefr judgments in the truth, and to foUow
after Christian perfection in all holy conversation of
their life. Here, ihen, first, we have the apostle's
exhortation unto ihe Philippians ; secondly, certain
reasons to move them to hearken unto his exhorta
tion ; the exhortation in these words, ' Brethren,'
ka. ; the reasons in the verses foUovring 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 foUowers together of him,
evptfii/juTjrai ; 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 Uke-wise, together
with them, would follow his example. Howaoever
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 bim to walk, so he would
bave them to follow him in wholesomeness of doctrine,
and integrity of life. He knew that examples, as
ordinarily they are wont io do with men, might much
prevail with them. Lest, therefore, they should haply
be drawn away by the examples of the false teachers,
having, ii may be, a greater show of holiness in their
Ufe than they had soundness of judgment in the truth,
he draweth them unto his own example, and exhorteth
them io be followers of him.
The second part of his exhortation is, that they
would foUowi the example of them that were Uke unto
him, being so minded towards the truth as he was,
and walking, ao in holy converaation of life aa he did.
For unto the former part of his exhortation, that they

should be followers of him, there might haply excep
tion be taken, ihat he was much absent from them,
that he was now in prison, that it was hard to tie
them to the imitation of one man, to one man's
example. He doth not, therefore, tie them to the
; imitation of himself alone, but having exhorted them
to be followers of him, he saith, and look on them
with a diligent eye unto them, (ffzossS-s, as unto the
mark whereat ye shoot) which walk so, so soundly
grounded in the trath, 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 Ufe is nothing but holy. So that he
allows them to follow the example of other than him
self, but vrithal he doth not leave it unto thefr choice
to follow whom they will, but marks them out what
manner of men they should choose for examples to
foUow, namely, sueh as were like himj and such as of
whom ihey 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 ihe truth, and how I follow
hard towards perfection in my Ufe. Be ye foUowers
of me in both these thinga, and walk ao as ye have
me for an ensample. Neither do I tie you onlyto
myself, to foUow me, but look who they are that walk'
so, shewing themselves an ensample of good works,'
with uncorrupt doctrine, with grarity, 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 aa they follow me, and both
': of US Christ. Which being the meaning of these
words in thia exhortation, let us now further see what
notes we may gather hence for our use andinstmctioiii-
The first thing ; which I note ia, that the apostle'
would have the PhiUppians to fpUow 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 bim for an ensample. "Whence I observe;
, that, in the course of oiir Christian walking, we are to

Ver. 17.]

LECTURE LXVIL

291

follow the example of such as by their holy walking
shew plainly that they have been brought up in the
school of Christ, and that they are the faithful chil
dren of God. An ordinary thing it is for men to look
at the example of others, and so to walk as they have
others for example ; for the example of others going
before ua ia 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
dfrect us. And wherefore hath the Holy Ghost set
ihem down but for om- use, thai 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, ihe banished in Joseph, the afilicted in body
or goods in Job, the soldier in CorneUus, the mer
chant in those merchants that holp to buUd the walls
of Jerusalem, the artificer in those that wrought in
the work of the temple, the husbandman, and those
that are occupied about cattle, in Noah and ihe patri
archs, women in Sarah and those that are mentioned
in the Acts, the magistrate in Moses and Joshua, the
ministers of Christ in the apostles of Christ, have
notable examples after which they may walk, and be
dfrected in thefr several Christian duties. No course
of Ufe, no state of calling, no condition of either sex,
but may have examples in the word for all holy dfrec
tion in every holy course. And if we look even into
our own times wherein we Uve, we shall not hear of
that duty enjoined unto us, but we shall hear or see
those that have, to iheir high praise both vrith God
and men, performed it before us. This^ then, we must
know, that these examples, both old and new, are in
this manner set before our eyes, to the end that we
might be led-thereby unto those Christian duties which
ihe Lord our God requfreth at our hands, which make
professiofr of his glorious gOspel. For of this we may
be surej that if the multitude of hoi j' 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, herevrithal, we must note, that the life of such
holy saints of God as either have Uved before us, or
do now presently live with us, is not, nor may be, any
certain or perpetual rule unto us of reUgion, piety, or
Christian life. For none of all the samis of God,
were ihey never so holy, never so dear in God's sight,
but they have had thefr blemishes in iheir 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, vrith lying ; Isaac, the seed promised by God,
with the same fault ; Jacob, that wrestled with God
and prevailed, vrith the same fault ; Joseph, preserved
from 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 adultery ; Peter with denying his
Master Christ ; Paul with boasting of his revelations ;
James and John with ambition ; and the like is to be
said of all other the saints of God ; none that may
not justly be noted with some blemish in thefr life ;
so that none of all thefr examples may be unto us the
rule of our life. Only the word, which is a lantern
unto our feet and a Ught unto our steps, is the rule of
our Ufe. 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 aU exception a perfect example, aU whose
actions are our instructions, and whose whole life is a
thorough direction for our whole life.
In the imitation, then, and foUovring of the saints
of God, to make an holy use thereof, we must observe
these rules : 1. That we do not otherwise foUow the
example of them than 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 muat leave
Peter and Paul, and follow our master Christ. Hfrn
we must always foUow, 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 aa
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
ihe seas, in causing ihe surging waves to cease vrith
his word, in cleansing the lepers, raising the dead, and
the Uke, whereby he shewed himself to be the true
Messiah ; and so Ukewise to follow Abraham in offer
ing up of his son Isaac, to follow Moses in smiting
the stony rock, that waters may run in dry places, to
foUow the apostles in preaching from eity to city, and
not to settle in any one place, were an imitation so

292

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

foolish as that it should want aU groimd of reason
and warrantice. And therefore, when James and
John said unto Christ, ' WUt thou that we command
that fire come down from heaven, as Elias did ?' Christ
rebuked them, and said, ' Ye know not of what spfrit
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 ofiice, authority, or commandment, and not
to labour to foUow them therein, and what they did
generaUy as Christians, and therein to follow them as
they follow Christ.
The thfrd rule to be observed in the imitation of
the saints of God is, that in earnest desire to be like
unto them, we resemble, as near as we can, such holy
actions of faith towards God, and love towards aU
saints as they were most renowned for. For to eat
and drink, to talk and walk, to borrow and lend, and
the like, which nature teacheth, are no actions of imi
tation ; but to love one another as David and Jona
than did ; to redeem our own peace and quietness
with some loss, as Abraham did ; to be faithful in the
Lord's house, as Moses was ; to clothe the naked,
to feed the hungry, to judge the fatherless and widow,
as Job did ; to delight in the law of the Lord, and to
exercise ourselves therein day and night, as Darid
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 cariUation, 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 placea
where we are precisely exhorted to follow the example
of the saints of God, we are exhorted to follow them
in these and the Uke things, as in beheving that faith
is imputed unto us for righteousness, as it was io
Abraham, Rom. iv. 23 ; in suffering affliction for
Christ his sake, 1 Cor. iv. 16 ; 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. iU. 8 ; in foUovring after per
fection Christianly, and embracing the trath 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 io 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 ihey not more resemble
that rich man in ihe gospel, Luke xri., thai was
clothed richly, and fared delicately every day, but never
regarded poor Lazarus, that lay at hia gate full of
sores, begging some crumbs that feU from bis table.

than Abraham ? The poorer sort, do they not more
reaemble thoae four lepera that firat entered into one
tent, and spoiled it, and then into another, and spoiled
it, 2 Kinga rii. 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 tbe 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 band and thefr left hand,
Jonah iv. 11, thai had no knowledge in the ways of
God, or the things that belonged unto thefr 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, PhiUp.
U. 21, 'that they sought thefr 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 ff it be so
that haply we do look at the examples of the saints of
God, what do we ? For examples of ihe saints of
God, mentioned in the word of God, either we say
that they are only io be wondered at, but not fo be
imitated, or else we foUow 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 lavrfuUy be
revenged of our enemies. If EUsha curse them that
mock him, even unto the death, and tearing in pieces by
bears, 2 Kings U. 24, by and by we thmk we have a
good defence for us if we curse those that wrong us
even unto hell. And if Moses or Jeremiah draw back
ihe shoulder when the Lord caUs 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 likevrise 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 ihe thmgs that we should not,
or as we should not, only looking unto some thmg
which they did, but not considering the manner, or
the cause, or some other cfrcumstance of doing that
they did, or ibat they sinned in that they did.
Again, for examples of such of God's samts as hve
among us, and whose practice we may see daily before
our eyes, when we are told of them, we scom that
thefr actions should be precedents for us to follow;
yea, such is our corruption, that oflentunes 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 vrill hinder it, we
wiU cross it, we vriU crush it, or else we vriU take the
foil ; nay, to let them see and know how Uttle we care

Ver. 17.]

LECTURE LXVIL

293

•to be like them, doth masking wben 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 vrill
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 wiU 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 thankfuhiess unto our God for his great mercy
towards us, in thai he hath vouchsafed to beset us
vrith 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, aud to testify our thankful
ness let us always remember them, and in our Uves
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 vrith 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
thefr apostle, who had taught them the truth in Christ
Jesus, and had walked in aU holy conversation amongst
them. Whence I observe that the ministers of Christ
are not only to teach the truth of Christ Jesus vrith
uncorrupt doctrine, with grarity, integrity, and vrith
ihe 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 foUowers of me,
and of such as walk so as ye have me for an example.'
This our apostle requfred of Timothy, 1 Tim. iv. 12,
where he said unto him, ' Let no man despise thy
youth, but be unto them thai beUeve an ensample in
word, in conversation, in love, in spirit, in faith, and
in pm-eness.' And likevrise of Titus, where he said.
Tit. ii. 7, 8, 'Above all things shew thyself an example
of good works, with uncorrupt doctrine, vrith gravity,
integrity, and with the wholesome word whieh cannot
be reproved, that he which withsiandeth may be
ashamed, having nothing concerning you to speak
eril of.' And that which the apostle requfred of
Timothy and Titus, and in them of aU the ministers
of Christ, that the apostle requfreth 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 wilUngly ; 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
requfreth of them, in that they are called a city set on a
hiU, that is looked unto far and near ; lights that must
shine before men by good works, shepherds thai must
feed by the word and by example, guides that must
direct by the wholesome word of truth and by holiness
of Ufe, watchmen that must not fail to give warning,
both by doctrine and by Ufe, &c. Yea, the diversity
of the dispositions of thefr flock requfreth this of them.
For though Lydia attend unto the things which Paul
speaks, and hearing believeth, though some receive
instruction by hearing the holy word of Ufe, yet must
they generally be drawn on, both by the wholesome
word and by example of an holy life, or else they vriU
profit but little, or nothing at all. For so it is gene
rally, thai the minister's Ufe and behaviour is regarded
as much, if not more, as his doctrine. And doth not
reason itself requfre, ihat, as the knowledge of God's
will is first revealed unto them, and by their ministry
unto the people, so they should be the fu-st 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 Ufe. And doing thus, thefr example of life, of all
others, that live with us, ought to be followed. The
sheep, of aU others, ought to hear their pastor's voice,
and they that are to be led in the way are to follow,
of all others, them that are appointed to be their
guides, when iheir shepherds and thefr guides shine
as holy Ughts before them, and hold out the word of
Ufe unto them.
Exception, I know, will easily be taken, and I wish
it might not justly be taken ; but it wiU 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 caUing. For
though they shall say in ihat 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 io their judg
ments that run before they be sent, — though, I say,
tbey shall say in that day, ' Lord, Lord, have we hot
prophesied and preached in thy name ? ' yet shall it
be said unto them, ' I never knew you ; depart from
me, ye that work iniquity,' Mat, vii, 23. Whatso
ever they preached, if they wrought iniquity, they shall
not be able to stand in the judgment, nor in the con-
gregalion of the righteous.
But, beloved, it standeth you upon to look unto ii
how just your exception is against his life whose
doctrine is sound. For oftentimes the ministers of
Christ which teach ibe 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 lifebe not
answerable to his teaching ; this should be no reason
for thee to give less credit or obedience io 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 daUiance.
If when be aaith we'll and doth ill thou care not what
he say, but do as he doth, thy blood shall be required at
bis hands, but thou shalt die in thy sins ; and see
thou what thou hast gained by thy daUiance. 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 Ufe 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 foUow not thefr 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 foUovring them, your judg
ment shall be just, whatsoever it shaU be. But blessed
shall ye be if ye hearken unto their voice, and so walk
as ye have them for an ensample.

LECTUEE LXVIIL
For many walk, of whom I have often told you, and now tell you weejnng, ihat ihey are ihe enemies ofthe cross of
C/insi.— Philip. III. 18.

NOW follow the reasons to move the Philippians io
hearken unto his exhortation, which was, to be
followers of him, and to look on such as walked so aa
they had him for an ensample.
For many walk, ka. 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 PhUippians 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 ihe enemies of the cross of Christ ; 2, that
their end is damnation ; 8, 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,' be signifieth the more danger of them
because they are many. Again, in that he saith, that
he ' had often told them of them,' he signifieth both
his own continual care over them, and the greatness

of the danger by those evil walkers, which caused him
so often to tell them of them. Again, in that he now
tells them of them weeping, he signifieth both his own
entire affection towards them, and Ukewise his grief
and sorrow of heart that either there should be any
such enemies of the gospel to trouble them, or that
they s'hould give their ear unto them. Again, in that
he noteth them to be ' the enemies of the cross of
Christ,' he signifieth their corraption 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
tb 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 ihe law. In both these, then, that
by their doctrine they detracted from the merits of
Christ his cross, and redemption by his bloodj and
avoided to suffer persecution for the cross of Christ,
the smart whereof ihey felt that sincerely 'preached
Christ crucified ; in both these,- 1 say, they shewed

Ver. 18.J

LECTURE LXVIIL

29^

themselves to bo 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 Uve as they do.
Again, in that he noteth their god to be their belly,
he signifieth what principally they respected in preach-
iig of Christ, namely, their profit, thefr 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-
lore as they were lovers of pleasure, of profit, of ease,
more than lovers of good, the aposile 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 ihink the words to be under
stood. Lastly, in that be noteth them to ' mind
earthly things,' he signifieth their study and delight,
-and all their affections io 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 thia
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 hia 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
.jenemies of the cross of Christ,' derogating from the
^merits of Christ his croaa, and avoiding persecution
,forihe cross of Christ, 'whose end is damnation,' which
niay justly fear any from following them ; ' whose god
-is their belly,' which sheweth that tbey 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

ihe apostle, lei us also see what notes we may gather
hence for our own use and instruction.
The first thing I note is, ihat the apostle saith, he
told ihem often of these enemies of the cross of Christ.
whereof he now telleth them. And so, in ihe begin
ning of this chapter, he said thai ' it grieved him not to
write the same things unto them whereof before he had
told them.' And what was that ? That ihey 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,
continuaUy to warn and admonish them of such thinga
aa may be dangerous and hurtful unto them. Our
blessed Saviour, the good shepherd and great bishop
of our souls, hath by his own example taught us to do
so. For, as we read, he ceased not to teU his dis
ciples of ravening wolves, of auch aa would deliver
them up to the councils, and would scourge them in
thefr 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 ofthe pharisees, to
takeheed andbeware 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 hia 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 tbey, 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, and_]such manner [of] things as may be dangerous
and hurtful for them.
And this oflen beating upon the same thing, what
ought it to teach you, men and brethren ? Surely if
we teU you often of some thfrig whereof we. would
have you to take heed and beware, it may be an
argument unto you that ihe grefitness of the danger,
and the grievousness of the sin, causeth us so often
to m-ge it, and to beat upon it. Do we, then, oflen
tell you of profaning the Lord's day, of negUgence in
coming to this and the Uke 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 heU
than they themselves are ; of those that through
covetousness seek, vrith 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
evU day, and the like ? Assure yourselves ihe danger
is great if ye do not hearken ; and ihe punishment of

296

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

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 anything to be reformed, and think not vrith 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, ihis often telUng 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 ihe old
man ; and though we be told again and again of such
sins as hold us captive at thefr 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 anything, or at least when
we are so often told, let us hearken and obey, and
avoid or reform whatsoever it is thai 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 aU times give all diligence to
hearken unto the things that belong unto our peace,
and to obey from the heart that form of doctrine
whereunto we are delivered, to conform ourselves
according unto it.
The second thing which I note is, that the apostle
saith that now, at the writing hereof, he tells tbem
weeping of these enemies of the cross of Christ ;
whereby the apostle sheweth both his great affection
towards the PhiUppians, 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, io see the
enemies of the truth io trouble his people, or to see
his people dravm 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 io 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 thai his 'head

were full of water, and his eyes a fountain of teai-s,
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 stiU, 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 ii, saying, Luke xix. 41, 42,
' Oh, if thou hadst even known, ai the least in this
thy day, those things which belong unto thy peace,
but now they are hid from thine eyes.' We see,
Ukewise, how our apostle testlfieth of himself, 2 Cor.
ii. 4, that in great affliction and anguish of heart he
wrote his former epistle to tbe Corinthians, with many
tears, caused no doubt partly by thefr dirisions and
dissensions, and partly by that incestuous person.
And such sbould 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 ihat trouble them, for the
sins that reign amongst them, and for the desolation
that will foUow, if speedy conversion and repentance
prevent it not. Yea, they should water and wash
their threatenings and thefr exhortations with thefr
tears, in token of thefr tender affection and great com
passion towards thefr 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 shonld
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 labom- 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 vrith cords of
vanity as ii were vrith 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 vricked, and to suffer
yourselves to be drawn away vrith thefr error, it should
make you to water your couch with tears, and to
mingle your drink vrith w-eeping. If it should touch
us in our souls io see you give yom- members weapons
of unrighteousness unto sin, and to serve sin in the
lusts thereof, it should fill your souls full of heari
ness, and plunge you in sorrow of heart unto the
nethermost hell. If it should grieve us io see yon,
after that ye have escaped from the filthiness of the
world through the knowledge of the Lord, and of the
Saviour Jesus Christ, to be yet again entangled therem
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 spfrit. "Whatsoever it is
concerning you should grieve us, should much more

Ver. 18.]

LECTURE LXVIII.

297

oause you to monm 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 fuU of heariness
for you ? Our desire is to present you holy and un
blameable ua 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-om-selves, 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
thefr craelty 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 vrith 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
spfrit for the rebeUion of the stiff-necked Jews ; but
they regarded it not, and therefore the Lord deUvered
them into the vriU of their enemiea, 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 Ught of such
sins as they grieve to see you defiled vrithal, but
rather sorrow for them, that their sorrow may be
turned into joy, and your joy may be fiiU, even both
yours and thefrs. In thefr joy over you, ye have just
cause of rejoicing, and in thefr grief for you ye have
just cause of grief. Look, therefore, that they may
rejoice over you, for that shall be your joy ; and take
beed that they may not mom-n 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 desfred fruits of his
labours ? Paul, the great apostle of Christ, mighty
in the Scriptures, and much renowned for many great
mfracles which he wrought, yet laboured in vain vrith
many which he taught, insomuch that the considera-
« iion of them vrith whom he laboured so much, vrith
so little profit, made him weep and shed tears, aa in
thia place. It may not, then, seem strange unto us
if our labour wiih many be in vain. But it standeth
upon them thai hear ns, 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 ihe Lord, and of the
Lamb for evermore. Give, therefore, all dUigence
that we may rejoice in the day of Christ, that we have

not run in vain, nor laboured in vain amongst you,
for thai ¦will be profitable for you. Labour that we
may ' give accounts for you with joy, and noi with
grief, for that wiU be unprofitable for you,' Heb,
xiU. 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 dovm which are the
enemies of the cross of Christ ;' whereby the apostle
signifieth the greai danger that there was of them,
because they were many ; for that it would be hard
for the Philippians not io light on some of them, and
to be seduced by them, unless they should dihgently
look on him, and such as he waa. "Whence I observe,
that it is not always safe to foUow a multitude, but
commonly rather dangerous; for, Mat. rii. 13, 'many
there are that go in at the vride gate, and walk in the
broad way ;' but it is dangerous to follow them, for
' the way leads to destruction. ' And again om- 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 Uttle 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 deril
hath more than a chapel, even five hundred synagogues
his instruments to work his wUl 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
io be one of the notes of then- church, Christ calls
his church a Uttle flock, and Isaiah calls ii a little
remnant, and Jeremiah a smaU seed. But well may
she stand on her multitude that hath made all nations
drunken vrith the wine of the wrath of her fornications,
and so lei her do iill the smoke of her burning ascend.
Bui why or whence is it that we in our ordinary Ufe
stand so much upon the multitude ? What more
common amongst us than to say, that we will do as
the moat do, we will noi single ourselves from the
rest, &c. ? Nay, ia not that profane and wicked apeech
often heard amongst us, that it is good going with
company, though it be io the deril ? But, beloved
our God hath taught ua another lesson : Exod, xxiii'

298

AIRAY ON THE PHILIPPIANS.

[Chap. IH.

2, 'Thou shalt not,' saith he, ' follow a multitude to
do eril, 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 ofiicer 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 noi prevail, yet he spake the truth, 1 Kinffl,
xxii. Here I have a good example; I must walk as I
have him for an ensample. And so, generally, let ug
not look bow many do thus, or how we may prevail,
if we single om-selves, but let us do as we'ought, what
soever come of it, and howsoever all do otherwise.
Et hoc sciamus, fortior em 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 allihey who are
against us.'

LECTUEE LXIX.
That they are the enemies of ihe cross of Christ, whose end is damnation, ivhose god is their belly,, dc.
¦ —Philip. III. 18, 19.

11H"US far we have already proceeded in this first
reason of the apostle, which he used to move the
Philippians to follow him, and such as he was ; ' for
many walk of whom I have told you often, and now
tell you weeping,' ko.
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 sufBcient reason vrith
the PhUippians 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 caUeth them the
enemies of the cross of Christ in two respects. (1.)
Because by urging the necessity of cfr-cumcision, and
the works of the law; unto righteousness and salvation,
they made the crOss of Christ to be of none effect,
and abolished the work of 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, foUovring after carnal security, and
avoiding persecution for Christ crucified, they shewed
themselves to be enemies unto the cross of Christ.
Hence, ihen, 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 om- redemption by the blood Of
Christ Jesus finished upon the cross ; and they Uke
wise that in thefr Ufe foUow after carnal delicacy, and
fly persecution for the cross of Christ, for Christ
crucified : even both these soria of men are enemies

to ihe 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 thefr docfrine 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, ihat teach righteousness, redemption, or salva
tion to be any otherwise than by the only merits of
Christ his cross, and faith ui his blood ? The apostle
saith. Gal. U. 21, ' if righteousness be by the law,' that
is, if we may be made righteous by any work whieh
we can do according to the law, by the fear ot 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 vam.' -For to this
end, as the aposile sheweth, Rom. riU. 3, 4, ' God
sent hia Son in the simiUtude of sinful flesh, and for-
sfri, 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 fiilfil 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 ovra works,
or to save our souls from death, ihen what needed Chnst
to have come in the flesh, or to have died for us. •
It bad been in vain and unprofitable. They, then,
ihat teach righteousnesa to be by the law, or anythmg
thatwe can' do, they make the death of Christ and hi?
resurrection, his rictory, his kfrigdom, 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 aboUshed from Christ, who
soever are justified by the law, ye are fallen from
grace;' where the meaning isj. that they ai'e utterly
void of Christ, and not in the kingdom of grace, thf^
aboUsh righteousness, redemption, and salvation by

Ver. 18, 19.]

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 foUoweth, that they that teach righteousness oi-
salvationto be bythe law, make Chiist unprofitable, and
aboUsh the merit of our redemption by his blood, and so
in their doctrine are enemies unto the cross of Christ.
WiU ye, then, know who they are that are the enemies
of the cross of Christ at this day, that ye may not fol
low thein, or walk as they do ? Mark, then, who they
are that in thefr- doctrine are injurious to the cross
of Christ. ¦ "Who are they that teach, thatwe 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 sei at the right hand of God to make
continual intercession for us ? Mark who they be
tbat 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 noi they set it in their temples, and in the high
ways, and in every place bow dO'wn 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 vrith the sign of the cross, in honour of the
cross of Christ ? Triie it is, they whom I note do
thus, and yet these be they thai be the enemies of the
cross of Christ ; for to do thus, and with these fooUsh
outward semblances and May-games to deceive the
world, is not to glory in the cross of Christ, or to be
a fidend 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 'Uved then, it may well be thought '
thai they would have been cross and gross persecutor's.
¦Btit'-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 ihe
cross of Christ. Yea, what else is such adoration
and worship ofthe cross as they use, but most gross and
impious idolatry ? Take heed, therefore, of such, mark
weU who they be. Many such there be, but take heed
and beware of them, ' for they are the enemies,' &c.
Another sort of men likewise there are, enemies
unto the cross of Christ, and those are such as in thefr
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. ri. 12, ' As
many as desfre to make a fair show in the flesh, they
constrain you to be circumcised, only because they
would not suffer persecution for the cross of Christ ;'
in which place the apostle sheweth the cause why the
false teachers preached and urged cfrcumcision and
the law. And this it was : the Jews still objected
both unto our Saviour Christ, and unto his apostles,
that they taught thfrigs contrary to the law, and to
the ordinances of Moses ; for so we see it waa in the
accusation of our Saviour before his arraignment,
Luke xxUi. 5, that he ' moved the people, teaching
throughout all Judea, they meant* strange doctrine,
beginning at Galilee even to this place.' It was Uke
wise in the accusation of Stephen, when he was stoned
to death. Acts vi. 14, that he preached that Jesus of
Nazareth should change the ordinances which MoseS
gave them. And for this they were'ready to kiU Paul,
chap. xxi. 28, that he taught, as they said, aU 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 thefr
preaching of Christ circumcision, and the law unto
Christ, that so applying themselves unto the humour
of the Jews, they might avoid persecution for the cross
of Christ, or for preaching sincerely Christ crucified.
And these are they that the apostle calls here the enemies
of the cross of Christ, because, to please the humom-
of the Jews, to live at ease and pleasure, and to avoid
persecution, they made merchandise of the word of God,
and preached Christ not sincerely, but so as they might
keep themselves without gunshot of any danger.
WUl ye, then, know what other enemies there be
of the cross of Christ at this day, that ye may beware
also to walk as they do ? Mark, then, who they are
that, to avoid the danger which often followeth upon
the preaching of Christ purely, fit themselves unto
the humours of men, and so preach that they may
please, or at least not displease. Who are they that
turn with every wind, and rather than they vriU hazard
life, goods, or name, wiU jump in religion just with the
king, of what religion soever he be ? W ho are they th at,
to avoid, it may be, only supposed dangers, do beirsiy
-' »Qn. 'the most'?— Ed.

300

AIRAY ON THE PHILIPPIANS.

[Chap. III.

the truth of Chriat Jesus, sparing to speak such thfrigs
as ihey ought, and speaking such thing as they ought
not ? Who are they whose care and labour it is a
great deal more to speak safety, as they think, than
to speak sincerely ? Many such carnal gospellers
ihere 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 vrith 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 thefr 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, ihat seek the
praise of rnen but not of God, that mind earthly things
so that their deUght and affections are set thereon,
and generally of such ungodly walkers as walk clean
otherwise than we have Christ and his holy apostles
and blessed servants for an ensample : thefr end is,
as here the apostle saith, damnation, unless the Lord
grant them grace unto repentance : a sentence which,
albeit, I fear to pronounce, yet when and where ihe
Holy Ghost leadeth me thereunto, I must speak, that
tbe 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, ' ia
prepared of old ; it ia even prepared for the king,' if
he be vricked ; ' it is made deep and large : the burn
ing thereof ia fire and much wood ; ihe breath of the
Lord Uke a river of brimstone doth kindle it ;' and
in a rision. Rev. xix. 20, John saw ' the beast taken,
and with him that false prophet thai wrought miracles
before him, whereby he deceived them that received
the beasi'a mark, and them thai worshipped his image.
And both these were cast alive into a lake of fire,
burning vrith brimstone ;' aU which places, and many
others which might be aUeged to this purpose, do

eridently shew what the end is of the vricked 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 ihe last, and tumed into heU,
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 carefiilly
to look unto it that ye walk not after thefr 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 thefr belly,
whose glory is to thefr 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 shaU any way design who
they be whose god is thefr belly, whose glory is to
thefr 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 etemal
fire as well as Sodom and Gomorrah, because
they, in like manner as Sodom aud Gomorrah did,
committed and foUowed strange flesh, then assure
yourselves that if ye shaU walk as they that are enemies
to the cross of Christ, whose god is their beUy, ka.,
ye shaU 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 vrill not be
partakers of their judgments.
The third thing which the apostle noteth in these
inordinate walkers is, that thefr god is thefr beUy ;
whereby ihe apostle signifieth that they preached not
Christ sincerely and purely for Christ his sake, but
ihat they principally respected in the preaching of
Christ their profit, thefr pleasure, thefr ease, being
lovers of pleasures, of profit, of ease, more than lovers
of God ; and therefore thefr belly, that is thefr profit,
thefr pleasure, their ease, might well be caUed their
god, that being each man's god which he loveth and
liketh best. And this branch also of the apostle's
reason might weU stand for a sufficient argument with
the Philippians, to move them noi to walk after these,
but to foUow 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 thefr God be thefr belly, so that they care
more io serve thefr own beUies than the Lord Jesus
Christ, they are false teachers, and we may not follow
tbem. 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 Mid
teachers, he gives them this note to know them byi
' They that are such,' saith be, ' serve noi the Lord
Jesus Christ, but thefr own beUies ;'_that_is, they
seek thefr ovm gain, and preach Christ with refer-

Ver. 18,19.]

LECTURE LXIX.

301

ence io please others, and to seek thefr own ease,
profit, and pleasure. The apostle gives likevrise the
same note of them, 2 Peter U. 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. Ivi. 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 foUow them, nor walk as
they do ? Mark, then, who they are that serve their
own beUies more than the Lord Jesus Christ. Who
are they that through covetousness would make mer
chandise of your souls, and speak eril 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 sueh and such lands,
or sums of money, or reUef to such and such places,
vrill promise so many prayers for so many days or
years, for you or your friends ? Who are they that to
maintain thefr 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, ihen, and beware of them : foUow
them not, neither walk as they do ; for howsoever
they have God in thefr mouths, yet sound their hearts,
and trace them in the paths wherein they walk, it will
be found that thefr god is their beUy, if either that be
thefr god which they love best, or that be their belly
which they measure by thefr- pleasm-e, profit, and
ease. Bui do they alone make iheir belly thefr god ? Do
not aU they that more seek their own than that which
is Jesus Christ's make thefr belly their god ? Or are
there not many camal gospellers that do so ? How
many are there that intrade themselves into ihis holy
caUing, not vrith any purpose to work in the Lord hia
vineyard, but only to feed upon the portion of the
Leritea ? How many are there that withdraw thefr
ahoulders from the burden as much and as often as
they can, and take as little pains in this work as they
can, seeking more thefr own ease than thai which is
Jesus Christ's ? How many are there that, being
bewitched vrith the love, and troubled vrith the cares,
of the world, are so carefnlly occupied about the
things of this life that they intend not ihe work of the
ministry, aeeking 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 wiU, rather in hope of preferment for their pains
than of any desire to gain them that hear them unto
Chiist, rather in any other respect almost than in an
holy zeal of ihe glory of our God ? Surely many
such carnal gospellers there be, whose god is indeed
their belly, which, like unto the sons of Eli, so tum
aside after the love of thefr bellies, and of their plea
sures, that either they forget, or else care not for the
law of their God. But take heed and beware of them,
for ye may not walk aa they do.
"Yea, generaUy, they make their god their belly, that
either serve their beUies when they should serve their
God, or care more for the feeding of the belly than for
the knowledge of God, or ao 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 aa care more for the
things of this life than for the knowledge of God's
will out of hia holy word ; that none of you be such
as measure your service unto the Lord by hia minister
ing unto you such things as are needful for the main
tenance of this life ; for such do make thefr god thefr-
belly, either caring more for the things of this life
than for God, or else only so caring for God^ as they
are occasioned by the things of this life. A foul and
gross idolatry, to make our 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 thefr glory ia to their
shame ; whereby the apostle signifieth that the vain
glory and estimation which they sought afler amongst
men, neglecting the true glory of Jesus Christ, should
tum to their confusion and shame. Which branch
also of the apostle's reason might ^well serve for a
sufficient reason to move the PhUippians 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
iheir glory shall be turned into shame, ' How can
ye believe, whieh 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 honom- and
glory amongst men is the very root of infidelity. And
therefore it is said of certain chief rulers, that in a
generality beUeved 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 XU. 43, ' For they loved the praise of men more
than the praise of God.' So that the ambitions aeek
ing of praise amongst men is the very bane, in aU

302

AIRAY ON THE PHILIPPIANS.

[Chap, m

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 noi of God, have their praise
wiih men, but npt with God, and that with God their
glory be tumed into shame.
WUl ye, then, know who by this note may be des
cried at ihis day to be false teachers, that knowing
ihem 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 ia 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 foUow this beast, or them ihat have received

ihe beast's mark. Their glory, which they seek with
men they have, but their glory shall be turned intq
confusion and shame.
And I wish thai they were the men alone that seek
the praise of men, but not of God. But are there not
many carnal gospeUers that may be branded with that
mark ? Are there nof^niany that, in a vain affecta-
tion of their o^wn praise more than God's, study
rather to speak unto the ear ihan 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
thai 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 aa they do.
The last thing which the apostle noteth in them is,
that they mind earthly thinga, whereby the apostle
aignifieth thai iheir study and deUght, and all their
affectiona, were set on houaes, 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 glory is io their shame, which mind earthly things. But our conversation is in heaven. —
Philip. IIL 19, 20.

1/1/ HOSE glory is to iheir shame. This is ihe
' ' 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 tum 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 tum to their shame. Which one branch
of ihe apostle's reason might well serve for a sufS,-
cient reason to move the Philippians not to foUow ihe
example of these, but td follow him, and such others
as walked so as ihey 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 ihat ihe glory which such men seek shall be
turned into shame. It is a general rale prescribed

unto all Christians, that in all things they should
always seek the glory of the Lord, by the apostlcj
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 hia glory.' Whereunto agreeth that of
Peter, 1 Peter ii. 9, 'We are a chosen generation, a
royal priesthood, an holy nation, a pecuUar people,
that we should shew forth ihe virtues of him that
hath caUed ua out of darkness into hia marveUous
light.' And a notable precedent hereof we have in
the example of our Saviour, who Bought not his own
praise, nor the praise of men, but the praise of him
that sent bim, John vui. 60. But as for seeking
glory and estimation amongst men, the apostle hath
plainly forbid it, where he aaith. Gal. v. 26 'Let
ua not be deairous of vain -glory, provoking one
another, envying one another.' And in another
place, 1 Thes. ii. 4-6, he protesteth against it, sayj
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,.inBither of you nor of others,' Yea, and our
Saviour hath npied it to be a bitter root of infldelity,
•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 rulera of the Jewa, of whom it ia said, John
xii, 42, 43, that 'they believed in Christ,' which was
true only in a generality, ' but they did not confesa
him.' And the reason is added, ' For they loved the
praise of men more ihan the praise of God.' Thus,
"then, we see that generally we should in all things
seek the glpry 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 Gpd, 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
bis absence ; their curious affectation of eloquence, wis
dom, knowledge, and learning, as if they had all learn
ing and all knowledge, and Paul none ai 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
bad conversed with the apostles ; their ambitious
desire to please the Jews, to creep into credit with
them, and to wprk 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 thefr own praise, to have honour of the Jewa,
and to be called of them Rabbi ? And what else did
it but bewray them to be false teachers ? Which,
albeit the aposile do not in express terms utter, yet
seemeth he unto me to imply ao 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 signifled, thai
¦they that preach in the enticing speech of man's wis
dom, they that speak to please men, to be praiaed and
had in honour of them, thereby bewray themaelvea to
be falae teachera.. Audit is a juat thing with God,
that they which seek the praise of men, and not of
God, have their praise with men, but noi with God ;
and tha.t with God their glory lie turned into thefr
own confusion and shame, if not in this day in their
own conseienee, yet in thai day when all faces shaU
gather blacknessibefpre him. For then ihey shaU see

that all glory and honour is due unto him, that all
true glory cometh from him, and then shall they be
ashamed that they sought not the honour that cometh
of him alone, and their shame shall be their everlast
ing woe and confusion.
Will ye, ihen, know who by thia note may be des
cried at this day io be false teachers, ihat knowing
ihem, 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 aa 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 precioua atones, and pearls, and hath
a cup of gold in her hand full of abominations and
fllthiness 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 aeek and hunt after, God'a or their own.
And if by thia that hath been aaid 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. xvUi. 8,
' Her plagues shall come at one day, death, and sor
row, and famine ; and she shaU be burnt with fire :
for strong is the Lord which shall condemn her.' Aud
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 noi of God. But
are there not some others that are tainted with this
rice 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 in the entic
ing speech of man's wisdom ihan in plain evidence of
the Spirit and of power ? I wish there were no such ;
but if there be, ye may not be foUowers 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

AIRAY ON THB PHILIPPIANS.

Chap. IH

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 thai are Christians, both pastor and people,
in all things to seek the glory of God, and noi of men.
For if we do otherwise, and seek the glory of men and
not of God, our glory shall be tumed into shame.
The last thing which the apostle noteth in these
many and inordinate walkers, of whom he had told
tbem oflen, and now told them weeping, is ihat 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
vrith God, was, because they minded earthly things ;
so these were erident notes to convince them that they
minded earthly things, for that they were enemies to
the cross of Christ, for that their god was their belly,
and that they sought after the praise of men, and not
of God.
Hence, then, I observe the last note of inordinate
walkers, which is indeed ihe ground of all inordinate
walking ; and that is, the setting of the affections on
the things whioh are on earth, and resting in them as
in the chiefest good. ' The desire of money,' saith the
apostle, 1 Tim. vi. 10, ' is the root of all evil, which,
while some lusted after, they erred 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 desfres. For the minding and desire of
aU earthly things is the root of all eril, whereon, when
men set their affections, they err from ihe faith, and
pierce themselves through with many sorrows. So
that, as the apostle reasoneth, 1 Cor. iii. 3, sajang,
' Whereas there is among you envying, and strife, and
dirisions, are ye not carnal, and walk as men?' so
may I likewise reason. Is ihere any error in faith, or
corruption in life, and is it not hence, for thai they
mind earthly things ? Judas, thai 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. Thoae
ministers of the gospel, that the apostle speaketh of

in the former chapter, sought not that which was
Jesus Christ's ; and what waa the stop ? They Bought
their own, thefr ovm pleasure, thefr own profit, thefr-
ovra honour, their ovra eaae, they minded earthly
things. Neither is it so onlyin^ the ministry, but
generaUy in aU sorts of men, thia minding of earthly
thinga 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
likevrise, 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 vricked sedition,
raised through camal and earthly-minded men, whose
minds were so set upon thefr 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, ihere
thefr walking is inordinate, whether it be in pastor or
in people. And, therefore, the apostle hath most
carefuUy everywhere admonished us not to mind
earthly things : Col. Ui. 2, ' Set not your affections
on the things which are on the earth;' and again,
ver. 5, 6, ' Mortify yom- members which are on fhe
earth, fornication, uncleanness, the inordinate affec
tion, eril concupiscence, and covetousness, which is
idolatry ; for the which things' sakes the wrath of
God cometh on the children of diaobedience.' 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 io be their belly, whose glory io be to thek
shame, for this cause, I say, they were such, because
they minded earthly things. Oh, but some wiU say,
that these whom I noted to be such, are the onlyjmen,
many of them, that sequestered themselves from
earthly things, and have no mind of earthly things.
See, ihen, whether that which hath been said shew
not plainly that they are the enemies of the cross of
Christ, thai thefr god is thefr beUy, that they seek
the praise of men more than of God. For if they be
such, these are plain and erident tokens ihat they do
mind earthly things, whatsoever be said, and whatso
ever show be made to ihe contrary. Neither were it
otherwise hard to shew, by thefr whole practice, that
thefr whole mind, and all their affections, are set on
earthly thinga. But it shaU not be needful. That
which bath been said may serve to clear the point, and
io be a sufficient caveat unto you that ye do not walk
after thefr example. And let this be set down for a

Ver. 19, 20.]

LECTURE LXX.

805

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 generaUy w© follow them, and none else. For
whereon else are our minds, our deUght, our affectiona
set, but on the things which are on earth ? The rich
man, what mindeth be 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 desfres earth-creeping desfres, our actions earth-
.smelling actions, our ways earth-smelUng 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, io have wealth at our vrills,
and to leave the rest of our substance for our children.
And hence ii 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, env3ang, and the like amongst us.
Hence it is thai wisdom crieth vrithout, and uttereth
her voice in the streets, but no man hearkeneth, nor
receiveth instruction, even because we mind earthly
things, and set our affections thereon. But what
saith our apostle ? ' No man,' saith he, 2 Tim. U. 4,
' that warreth, entangleth himself vrith the affafrs 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 flght under his banner, against every
thing that exalteth itself agafrist God. And our care
should be in aU things to please him that hath chosen
us to be his soldiers. And for this cause, we should
not suffer ourselves to be entangled vrith the affafrs of
this Ufe, so that we should set our affections on the
things which are on the earth. For ii is the course
of military discipUne, 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 ihe 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 stUl have ' close gfrt unto us the whole armour of
God, that we may be able to resist in the evU day,
and having finished all things, stand fast.' The faith
ful mmister of the gospel should not seek his own,
but that which is Jesua Christ's. The faithful Chris
tian should wean himself from the transitory things of
this Ufe, and at no hand set his affections on them.
Howbeit, let no man so understand me, as if I
thought thai we should not meddle vrith the transitory

things of thia life, or have nothing at all to do wiih
earthly things. For, no doubt, we may meddle vrith
them, and uae 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 Uft the poor
out of the mfre ; favour and friendship, that so we
may be the better able to reUeve 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 vrith,
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 noi entangled vrith them, nor mastered by them.
We must not be ' entangled vrith the affairs of this
life,' as the apostle speaketh, 2 Tim. ii. 4. And as
the prophet, Ps. Ixii. 10, saith of riches, that ' if they
increase we may not set our hearts upon them,' so is
it to be said in general of all earthly things, we may
not set our hearts upon them. 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 deUght thereon. For, if we
do, then sball we be of those many which the apostle
here speaketh of, and whom he would that we should
not follow ; yea, if we mind earthly things, we shall
faU into temptation and snares, and into many foolish
and noisome lusts, which drown men in perdition and
destruction. Lei us not, therefore, foUow the example
of them which mind earthly things, let us not set our
affections on the things which are on the earth ; let
us uae them, and lei ua 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 converaation be
in heaven, which is the next point to be handled.

U

306

AIRAY ON THE PHILIPPIANS.

[Chap. III.

LECTUEE LXXI.
But our conversation is in heaven; from whence also we look for the Saviour, even the Lord Jesus Christ. —
Philip. III. 20.

JC^OR our conversation. This is ihe second reason
-*- which the apostle useth to move the Philippians
to follow him, and such others as walk so as they have
bim for an ensample ; for so it ia delivered in the
original aa a reason ' for our conversation,' ka. ; a
reason, I say, not of that which immediately went
before, but a reason of his exhortation in verse 17,
where it is said, ' Brethren, be ye followers of me,'
&c., yet so that the reason is drawn from the antithesis
of that which went immediately before. In these
words, then, we have the second reason of the apostle's
former exhortation, drawn from the antithesis of that
which immediately went before. For as in the former
reason he shewed that they were not to follow those
false teachers which walked otherwise than they had
him for an ensample, both by their study and by their
end, which was damnation, so now he sheweth that
they are to follow him, and such others as walk so as
they have him for an ensample, both by the clean con
trary course of study which he, and such as he is,
follow, and by the contrary end, which is glorification.
This, then, is the manner of the apostle's proceeding :
His exhortation is, ' Brethren, be ye followers of me,'
&c. His reason is, for our conversation, or our city
whereof we are citizens, is in heaven, not in earth, that
we should mind earthly things, or make our God our
belly, but in heaven ; from whence also we look for the
Saviour, even the Lord Jesus Christ, by whom we
look for another reward of our walking than that which
the wicked have, even the glorification of our vile
bodies by that his powerful working, whereby he is
able to subdue, &c.
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,' ka. The second is a
Christian profession of their expectation of Christ's
second coming to save them, in these words, ' From
whence also,' &c. The third is a Christian profession
of their certain hope of the glorification of their vile
bodies by the powerful working of Christ, in these
words, 'Who shaU 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 aposile 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 ihe 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, ^^Sv ydg troXlTsv/ia, 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 certainly
look and wait for the appearing of our Lord Jesus
Christ, when he shaU come as a swift judge against
all them that have made their belly thefr God, but as
our Saviour, to give us an inheritance among them
that are saved. In the last verse, the apostle maketh
a Christian profession of their certain hope of their
glorification, whereof more particularly hereafter.
Now let us see what observations we may gather
hence for our own use and instruction.
The first thing which I note is, the apostle's Chris
tian profession, which he maketh in the behalf of him
self, and such others as walked so as he did, touching
their present life and conversation, which is, that they
carried and behaved themselves in this Ufe as citizens
of heaven, setting their affections on the things whicb
are above. Whereof the apostle maketh profession to
this end, that hereby the PhiUppians might be induced
to follow him, and such as he was, that seeing thefr
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
wUls ihere ; 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 ihe Philip
pians, saying, Philip, i. 27, ' Only let yonr conversation
be [troXireljegh) 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 ihe saints and of the
kingdom of God, holding on in thai course which be-

Ver. 20.J

I^CTURE 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 hoUness, 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. iU. 1, 2, ' If ye be risen with Christ,
seek those things which are above, where Christ sitteth
at the right hand of God : set yonr 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 rig'ht 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, ihen, 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,
thai ' 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 haring a foundation,
whose builder and maker is God.' Nay, what else is
here but a vale of misery and a vaUey bf tears ? How
are we here assaulted on every side with the world,
the flesh, and the devil ! How do the wicked and un
godly of the earth take secret counsel together against
us, saying. Come, let us root them out, that they be
no more a people, and that their name may be no
more had in remembrance ! How do the lust of the
flesh, the lust of the eyes, and the pride of Ufe, swarm
like grasshoppers upon the face of the earth ! How
manifold are our necessities, infirmities, miseries, dis
tresses, perils, crosses, troubles, temptations, afilictions,
loaaes, griefs, and anguisheSi boih in aoul and in body,
while we are in the body ; even such and so many,
that we have greai 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 ciiy, 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 ii is, that though om- outward man be
troubled, yet our inward man is comforted ; though
in body we be afidicted 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. Thia
point might be farther enlarged. But by thia 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 ,wiU 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 thia 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 ; and 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
tbe love of the world. For, as John saitb, 1 John
ii. 15, 'If any man love ihe world, or the things that
are in the world, the love of the Father is not in him.'
We must therefore so use the world as though we used
it not; and in no case we may so set our affections on
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 noi 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 noi 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 ia 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 ihe fiery darts
of the devil. It may be indeed, that after he have
fled from us by thus resisting him, he wUl 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 stUl fight against him wiih 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
wiU 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 trpubles whataoever 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 Ufe as citizens of ihe
heavenly Jerusalem, and approve ourselves io 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 kepi there ; for every citizen is to be go
verned by ihe laws of his city, and to yield all obedience

thereunto. As, then, the angels in heaven are always
ready to obey and execute hia wiU, going when he
biddeth, and returning when he caUeth, so we, as
dutiful and obedient children, should with aU wUling-
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 ihat which is good, &c., we con
trariwise fly that which is good, and foUow that
which is evil ; we are no more citizens, but plain
rebels ; we bave no conversation in heaven, but we
plainly flght against heaven and against God. This
must be a third care that we must take, if we wiU
walk as citizens of heaven, that we yield ourselves to
be governed by ihe laws of thai city, and Uve in aU
obedience under those laws which the King of heaven
hath given, and commanded io 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 ihe 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 sei 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,
reaerved in heaven for ua. 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 irue joys are
to be found. And our minds must always be occupied
in the meditation of thoae 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 thua be and dweU with the Lord, we cannot
say that our converaation is in heaven, no more than
we can say that onr hearta cleave stedfastly unto the
Lord, when they are set on riches, and on the plea
sures of this life.
Now, then, thai ye see that ye ought to have yonr
conversation in heaven, and likewise how to walk to
bave 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

Ver. 20.]

LECTURE LXXI.

309

it ought to be. Look unto the earth, how ye are
minded towards earthly things ; look unto the tempta
tions of thia Ufe, how faat ye stand against them ;
look nnto 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
aposile, ' Our conversation ia in heaven.' If thou
hast so used the things of this life, aa 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 tby 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 trae joys alone are
to be found : what a comfort may it be unto thy
soul to have such a testimony that thy Ufe 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 tumed out of the
way of his commandments ; though I have affected
the thinga 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, bnt 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 wUl perform that good
work which he hath begun in thee untU 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 aa thou sayest, that thy
conversation hath been in heaven. For art thou
sorry that thou hast more minded earthly thinga than
thou shouldst ; that temptations have so nighly sur
prised thee ; that thou hast so often tumed 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 io be weaned from minding
earthly things, to be strengthened against temptations,
to be conformed in thy wiU unto God's wiU, and to
walk wiih 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 ahould be ia
wanting, there an holy desire and affection unto that
which should be is accepted. If, therefore, in search
ing out thy heari 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 Uve
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 ihe 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
ihe 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 fr-om you. Con
form your wiUs daily more and more unto God's wiU,
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
ihere ; 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 io be loosed and to be with Christ, to remove
out of the body, and to dwell with the Lord. For
what is the cause why we so fear death, why we are
so loath to die ? Here it is : because in the days of
our flesh we have not had our conversation in heaven.
Our minds were set upon earthly thinga, 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 govemed by them, and there
fore wc'sbrink at death for fear of a judgment. We
never ascended into heaven in our hearts or souls, we

810

AIRAY ON THE PHILIPPIANS.

[Chap, IIT.

never raised our thoughts, our desirespor 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 ciiy 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 io 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 whieh ye- have heard this day
with your outward ears, may so prevail with you, that
in this Ufe 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 aU tentations
and assaults of the devU, conforming yourselves in aU
obedience unto ihe laws of his kingdom, and whUe ye
live here in the body, climbing up into heaven, that
when death comes, and ye must remove out of the
body, ye may dwell for ever with the Lord, and
be received into the full possession of that inheritance
immortal, and undefiled, which is reserved in heaven
for you !

LECTUEE LXXIL
From whence also we look for the Saviour, even the Lord Jesus Christ, who shall change our.vile body, Sc,-
Philip, III. 20, 21,

~S^ ROM whence. This is the second Christian
-*- profession which the apostle maketh in behalf
of himself, and such others as walked as he did, and
it is of their expectation of Christ his secoud 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 shaU come as a s-wift
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 ' fr-om 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 ai that day he
shaU 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 boih ihe 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 shaU appear the second time, without sin unto
salvation ; for Christ being ihen afready descended
from the bosom of his Father, and havingoffereid up
himself without spot unto God, to take away the sins
pf such his chosen children as, through faith in his

blood, have their consciences purged fi-om dead works
to serve the liring 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, bnt
to render vengeance unto them that know not God,
nor obey the gospel of our Lord Jesus Christ. Again,
in that he saith, ' fr-om whence also we look for the
Sariour, even the Lord Jesus Chi-ist,' he noteth the
person of him whose second coming from heaven iH
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 hun
in heaven and in earth. The Lord Jesui, who is to
be feared and loved, having laid do-wn his life for us
to save us from oiu- sins, and to free us from con
demnation, the due desert of our sin. The Lord Jesus
Christ, who is to be feared, loved, and reverenced,
having, as our priest, reconcUed us unto God, and as
our prophet instructed us in the will of God. Unto
aU which the apostle addeth this, -that further he call
eth him the Saviour, for ihat then in his second coming
he should not only save them, and free them from sm
and condemnation, which he did at- his first cOmingui
his humiUty, bnt should save them and free themfroni
death and corraption, and bring them mto the full
possession of that inheritance purchased in heaven for
thefii. So thatiye seethe general pomt here spokeil
of is Christ his'secpnd coming in glory : the particfl'
lar points' are, 'the' place whence- th« second commg

Ver. 20, 21.]

LECTURE LXXIL

811

shaU be, the patient expectation and waiting of ihe
faithful for the second coming, and the person of him
that shall come in this second coming, which the faith
ful so look for. Now let us see what notes and obser
vations we may gather hence, whereof to make some
further use and instruction for ourselves.
_ The first thfrig 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 afl'ec-
tions, where they had their soul-conversation. Hence,
then, I observe a ground of that point of an article
of our faith, wherein we beUeve that Christ shall come
from heaven with glory to judge both the quick and
the dead. Whereunto also the Scriptures give witness
oflen 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. 16, that ' the Lord shall descend
from heaven vrith a shout, and vrith the voice of the
archangel, and vrith 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 Chriat be
ing ascended into heaven, where he sitteth at the right
hand of the throne of God, shall come again from
heaven in hia appointed time vrith power and great glory,
so ihat every eye shall see him, yea, even they which
pierced him through, and shaU render unto every man
according to that he hath done, whether it be good or
evil. The uses which we are to make hereof are these.
First, io beware of such false teachers as teU us that
ihe 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 shaU 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 noi in heaven alone,
or limited unto any place, but fiUeth all places, being
infinite and incomprehensible. But as he is man, so
is he there alone whence he shaU 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 trae body, to say that it
may -be in divers places at one time ? Let this for
this time sufSce 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 ye give no place
unto their error, and trust perfectly that Christ sitteth
at the right hand of the throne of the majesty in
heaven, haring no corporal presence elsewhere, and
that from thence he shall come to render vengeance
unto the vricked, and to be glorified in his saints.
Secondly, this should teach us to beware of such
mockers as walk after their lusts, and say, ' Where is
the promise of his coming ?' The Holy Ghost hath
said it, that ' he shall come from heaven the second
time vrith 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. xriv. 36, ' Of that day and hour'
when he shaU 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. 43, but would be
very secure for other times. It is enough, therefore,
for us to know that he shaU come. And this, that we
know that he shall come, but know not the time when,
should exercise our faith and patience, bridle our
curiosity, and contain us in the fear of God, in god
liness, and in all watchfulness at all times, lest he
come upon us at unawares, and find us without oil in
om- lamps, either beating our fellow-servants, or
eating and drinking with the drunken, or running
after noisome lusts and the fooUsh cares of this Ufe.
' The Lord is not slack concerning his promise, as
some men count slackness, but is patient towards ua,
and would have all men to come to repentance,' 2 Pet.
iii. 9. 'Yet a very little while,' saith the apostle,
Heb. X. 37, ' and he that shaU come wUl come, and
vrill not tarry.' Beware, therefore, of such mockers
as in scom 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 especiaUy aimeth, is, that hence
we should learn to have our conversation in heaven.
For do we look that the Saviour shall come the
second time fi-om heaven ? Great reason, then, that
we should have our conversation in heaven ; that ia
heart, mind, and soul we should ascend thither ; that
our faith, hope, and love should be rooted there ; that
our thoughts, desfres, and affections should be settled
there. Had Daniel reason to open hia windows to
warda Jerusalem, Dan. ri. 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 gi-eater reason for us that we

312

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

should always Uft up our hearts 'unto the Lord, and
have our soul-conversation in heaven, from whence
we do look for our blessed Sariom- ? The children
of light herein may learn a lesson of the children of
this world, and of the children of darkness ; for where
is the merchant's mind, but where his goods are,
and where he hopes for commodity ? Where is the
husbandman's heart, but on his harvest, and where he
looks for the fruit of his labours ? Where are the
affections of the voluptuous or ambitious man set,
but where the things are which thefr soul most de
sfreth ? 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,
vrithout 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
vrill 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 they had for the
appearing of Christ the second time unto salvation.
"Whence I observe the gladsome expectation of the
faithful children of God for the second coming of
Christ, when he shall come in the clouds of heaven,
io judge boih 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. vUi. 19.
The word signifieth an earnest waiting of the crea
ture, such as is the waiting of them thai 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, bnt unto men and
angels, thai they are the sons of God. For, as John
speaketh, 1 John iU. 2, ' Now we are the sons of God,
but yet it doth not appear what we shall be ; and we
know that when he shaU appear we shall be Uke him,
for we shall see him aa he ia.' And as our apostle
speaketh. Col. Ui. 3, ' "When Christ which is our
life appeareth, then shall we also appear with him in
glory.' For then shaU he change our vile body, that

it may be fashioned like unto his glorious body. So-
thai 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, continuaUy be
holding when Christ shaU appear the second time
unto salvation ? How great, ihen, and gladsome,,
may we imagine the expectation of the faithful children
of God to be for the second coming of Christ, when
they shall not only be renewed, as the creature,"" but
have a full complement of everlasting blessedness !
And therefore the apostle addeth, Rom. viu. 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 om- adoption and
redemption, when we shaU 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 likevrise in the Thessalonians, 1 Thes. i. 10,
that they looked for the Son of the living and true
God from heaven. And this is a thingwhich should be-
commended in us all. ' For the grace of God, which
bringeth salvation nnto all men, hath appeared, and
teacheth us that we should deny ungodliness,' &e.,
' looking for the blessed hope and appeai-ing of the
glory of the almighty God, and of our Sariour Jesus-
Christ,' Tit. U. 12, 13. Again, we, 1 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 patriarcha, 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 testlfieth 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. Arid in another place, Luke
X. 24, he teUs his disciples thai ' 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 noi 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 praiaed God, and said, ' Lord,
now lettest thou thy servant depart in peace, accord-

Ver. 20, 2J.]

LECTURE LXXI I.

313

ing to thy word, for mine eyes have seen thy salva
tion,' &o., Luke ii. 29-31. Waa his firat coming ao
much expected and desired by them then, and shaU
we think that hia second coming is not much more
desired by the faithful now ? It was joyful, no doubt,
to see him come in the fleah ; but shall it not be
much more joyful to see him come in glory ? It waa
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 tho
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 afler 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 ihe reason why the faithful
look and long for the appearing of our Lord Jesus
Christ. Now they are pUgrims, 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 eyea ever
looking, their souls ever longing after the second
coming of Christ Jesus in glory. And for this cause
they even reach after it, crying with the soula under
the altar, ' How long, Lord, holy and true ! '
But as for the wicked and ungodly of the earth, it
is not so with them. They do fear and tremble at
the remembrance of it. If they do but hear of it,
their countenance is changed, their thoughts are trou
bled, so that the joints of their loins are loosed, and
their knees smite one against another, as we read of
Belshazzar, Dan. v. 6, when he saw the palm of the
hand that wrote upon the wall. Yea, so far are they

from looking and longing after that day, thai either
they wish it might not, be at aU, 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 rocka, Fall on
us, and hide ua from the presence of him that sitteth
on the throne, and from the wrath of the Lamb, for
the great day of his wrath ia come, and who may
atand ? Then shall they hear that fearful sentence
pronounced against them, ' Depart from me, ye cursed,
into everlasting fire, which ia prepared for the devil
and hia 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. Thia ia the cause why they fear and tremble
at every mention of that day, and for this cause they
wish they might never see it.
Examine, then, yourselves, men and brethren, how
ye stand affected towards the appearing of our Lord
Jesus Christ at that day, whether ye look and long for
it, or ye tremble and fear at the mention of it : ' 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 your faith and hope
in Christ Jesus. It may be that some of you, looking
more upon yourselves and your own sins than upon Christ
and the bowels of his mercies, and being more sharp
and severe toward yourselves than quick-sighted to look
toward Christ Jesus, may feel some appaUing 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 ihat cheer
fulness which ye ought. In tbis 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 ia your Saviour. He hath bid you look up,
and lift up your heads, fbr your redemption draweth
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 Ufe.' Wait therefore patiently and cheerfully for
the Lord, 'for ihe grace of God which bringeth salva
tion io all,' &c., Titus ii. 13.

3] 4

AIRAY ON THE PHILIPPIANS.

[Chap. Ill

The third and last thing whioh 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 ihis 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 fuU complement of
our salvation, in heaven ? Where, then, should our
conversation be but in heaven ? Where should the
body be but where the head is ? Where should the
spouse be but where the bridegroom is ? Not one of
us all but we are stung with fiery serpents, cursed
sins and noisome lusts, which figM 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 wiU dweU with the Lord. And as this
should be a suificient reason to move us to have our

whole conversation in heaven, so should it also move
us to look and long for the aecond 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
eome, 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 wiU 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 by the report of them that knew him, he
was very studious, and for his time had profited well
in the knowledge of such arts as he applied himself
unto. He was also, as I hear, religiously affected and
godly minded, having in good measure, while he was
in the body, his converaation in heaven; and in the
time of hia sickness willingly submitted himself unto
the will of his God, as one thai looked for the blessed
hope and appearing of the Saviour, even the Lord
Jesus Christ, in whom his soul rejoiced, and in the
merits of whose death and passion his heart was com
forted. The Lord grant that we may aU live in his
fear and die in his favour !

LECTUEE LXXIIL
Who shall change oui' vile body, thai it may be fashioned like unto his glorious body, according to the ivorldng, ic.
—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,' &c. 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 thai theu he should
change their vile bodies, and make ihem Uke unto his
glorious body, &c.
The general point, then, bere spoken, is ihe 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. TFAo 'shall glorify

us, namely, ihe Lord Jesus Christ, ' who shaU change,'
ka. 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 abjeotness;
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, m that day
when he shall come from whence they, look for hiffl.
5. The manner .how he shall- then^j glorify our; vile
.bodies, namely,, noti by changing, the substance of our
bodies in the form, or feature, or lineaments, or
members of them, but by changing our vUe bodies;

Ver. 21.]

LECTURE LXXIIL

,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 quaUty
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 vUe
bodies, namely, by thai 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 we have done, may serve also for the expli
cation and opening of the meaning of these words.
Let us now, therefore, see wbat profitable notes we
may gather hence for om- farther use and instruction.
"The first thing which I note is, who it is that shall
change our vUe 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
bis glorious body. He it is, that, being one God with
the Father from before aU beginnings, in the beginning
-of time created us, formed us, and made us, and
breathed into us the breath of life, and made us living
souls. ' All things,' saith John, ' was made by it.'
-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. 36, ' of him, and through him,
.and for him are all things.' He likevrise 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 bis 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 shaU raise our bodies
-out ofthe dust, and make them like unto his glorious
body. ' For the hour shall come,' saith John, chap.
V. 28, 29, ' in the whieh all that are in the graves
shaU hear his voice ; and they shall come forth that
have done good unto theresurrection of life, but'they ihat
have done eril unto the resurrection of condemnation.'
And in the chapter foUovring, chap. vi. 54, '"Whoso
ever eateth my flesh,' saith Christ, 'and drinketh my
¦ Hood, hath eternal life, and I wiU raise him up at the

last day ;' and our aposile in this place, ' from heaven
we look for the Saviour, even the Lord Jesus Christ,
who shall change our vile body,' ka. So that he
thai in the beginning of time created us and made us,
and in the fulness of time redeemed and saved ua,
shall also in the end of time raise us up out of ihe
dust of death, and glorify us with himself. Whereof
also he gave us a sure testimony when he raised up
himself from the dead, no more to return unto the
grave ; and therefore the apostle saith, 2 Cor. iv, 14,
' Ho 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 Ue ? 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 wo 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. 16 ; 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 thia
hope'unto the end without wavering, and let us lay thia
upon Christ Jesus, who willsurely do it, and will not fail.
The second thing wbich 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,' kc, joined with thai he had said before,
' from whence also we look,' &c. ; for the meaning is,
that from heaven they look for the second coming of
Christ, who then in his second coming shall change,
ka. 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,' ka. ; 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. IIL

they thai are of Christ, at his coming shall rise again ;'
and again where he saith, ver. 51, 52, ' we shall not
all sleep, but we shaU all bo changed, in a moment,
in the twinkling of an eye, at the last trumpet.' All
whieh places plainly shew the time of the resurrection,
and of ihe 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. Thou 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 bath
purchased, and God the Holy Ghost doth daily seal
in the hearts of God's children. That is the time for
our full deliverance, our full redemption, when all
things shall be subdued under him ; and till that time,
after that death once destroy these bodies, the grave
shaU be our house, and we shall make our bed in the dark.
The third thing which here I note is, what it is that
Christ in that day shall raise up again, and glorify,
namely, ' our vile body ;' whence my first observation
is, that since sin entered into the world, and death by
sin, such is the condition of our bodies here, that they
be vile, subject to all infirmities, miseries, mortality,
corruption, and all kind of vanity ; the experience
whereof is so common, and so well known unto us all,
that it shall not be needful to prove it unto any of us.
How many aches, infirmities, diseases are we troubled
withal in our bodies ! What wounds, and swellings,
and sores, full of all manner of corruption, are our
bodies subject unto ! What labours, what perils,
what watehings, 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 ihem that
come of noble houses, of honourable parents, of the
blood royal ? None at all ; but their bodies are as
vUe,'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 dnat and ashes, &c, ; 1 Pet, i, 24,

' All flesh is as grass, and aU 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 shaU lay his hands
upon ihem ; yea, this shall be the state of our bodies
to be thus vile, as the apostle speaketh, tUl 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 ailka and velvets, such ruffs
and lawna, auch frizzling and painting, such chainSf
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 oi
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
bnt a vile body, subject to all kinds of vanity ! The
beginning whereof, what ia it but earth ? The being
whereof, what ia it but aa from the earth ? The end
whereof, what ia it but to the earth ? And yet what
curiosity in clothing, and what daintiness in feeding
thia 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 ot
decency, as that it may be thought that no degree
considereth what a vile body it is that they cherish.
How much better were it that we should consider our
selves, and that we should moderate ourselves in these
things, each man according to hia degree ! Let us,
therefore, whether we eat, or drink, or clothe ourselves,
remember that ihe bodies which we cherish are bnt
vUe 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, ia
their very deliverance from the contagion of our bodies,
are purged and cleansed from every spot of sin, and m-
mediaiely translated into heaven, and there abide till
the last judgment. They die not, nor sleep, nor wander
up and down, as some do fooUshly imagine, but being
spiritual substances, they live and abide for ever, as
weU out of the body, as in the body. "Which ap
peareth, aa by the soula 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
soula under the altar, &c,, for there the present state
wherein they are after their departure out of their
bodies untU the last judgment is deacribed, namelyt

VteR. 21.]

LECTURE LXXIIL

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 aa we make
confession in our creed, when we believe the reaurreo-
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 blesaedneas.
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 hia 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 glorifled, forasmuch as none un-
. clean thing entereth into it. This, therefore, is it
i 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 ua in aoul and body of that
kingdom, prepared for us from before all beginnings.
Here, then, ia a notable comfort for all God's chil
dren, that not only our souls after this life ended shall
go unto God thai gave them, but onr 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 bis 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, io ihe beasts of tbe
land, or to the flahea in tbe sea ? I kuow tbat after
this Ufe ended there will follow a joyful resurrection.
Thus Job comforted himself amidst aU his extremities,

saying. Job xix. 25-27, ' I know ihat my Redeemer
liveth, and ihat he shall stand the last on the earth ;
and though after my skin worms destroy this body, yet
shaU 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 o'ar
friends, let us comfort ourselvea 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, etemal, 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 Ufe unto grace. In thia life we
must rise from the death of sin unto the life of God, in
righteousnesa and true holineaa, if in that day we will
rise from the power of the grave unto life everlaating
and bleaaedneaa in the heavens. For ' blessed and
holy is he,' yea, only bleaaed 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 Uvea, 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 ia touching the man
ner, hovj Christ shall in that day glorify our vile bodies,
namely, by changing, noi the substance of our bodies,
but by changing our vile bodies, and fashioning them

318

AIRAY ON THE PHILIPPIANS.

[Chap. IIL

in quality like unto Chriat his glorious body. Whence
I observe what shall be the glorified bodies of the
saints of God, wherein, at ihe hearing of his voice,
and the sound of the trumpet, they shall rise in that
day. And this it ia : Our corruptible bodies shall be
raised up in incorraption, our mortal bodies shall be
raised up in immortality ; our bodies, which were vile
carcases, shall be raised up in glory ; our bodies,
which were weak, shall be raised up in power ; our
bodies, which were natural, needing food, raiment,
rest, sleep, physic, and the like, shall be raised up
spiritual, needing none of these things, but being, as
the angels of God, exempt from all wants and 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
sueh 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 hia own glorious body.
Of thia 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 body, 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 maybe 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 ihem 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 Sariour, both of our souls and
bodies.

The fifth and last thing which from' these words I
note, is touching the meana whereby Christ in that
day shaU glorify our vUe bodiea. For here is the
doubt which the carnal man makea. 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 -whereby he raised up his own
body from the grave, and whereby he ia able to do
what he wiU, even to subdue all things to himself
shall raise our bodies in that day, even the selfsame
in substance that we laid down, and shaU 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 bis 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 io 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 noi much more
able to make every man's body, ai 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 belp the weaik and sick?
Shall Elisha his bones give life to a dead corpse cast
into his grave ? And shaU not Christ much more by
his divine power change these vUe bodies, and make
them like unto his glorious body ? He that doubteth
of his power shall be drenched up of his majesty.
Take thia one proof further from our daily experience.
At night we lie down and sleep, and in the morning
we wake and rise up again. Our death, what else is
it but as a sleep, and our resurrection, what else but,
as it were, an awaking again ? And as in ihe 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
ihe sleep of death, and glorify us vrith himself in the
kingdom of his Father.
This, then, may serve us io meet wiih aU doubts
against this point of ihe resurrection and glorification
of our mortal and vUe bodies. He which is willing
hath also power to do ii, and by his power he shall

Ohap. IV, Ver. 1,2.]

LECTURE LXXIV.

319

raise us up in ihe last day, and shall change our vile
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, wiU also, by
his power, raise up our bodies in the last day, and
will change our vile bodies, thai they may be fashioned
like unto his glorious body.

LA US OMNIS SOLI DEO.

LECTUEE LXXIV,
Therefore, my brethren, beloved and longed for, my joy and my crown, so coniinue in the Lord, ye beloved. I
pray Euodias, and beseech Syntyche, dc. — 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 rejoicmg 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, kc, 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 vvhich 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 fiesh, 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 teUs 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, be exhorteth them to be of the same
mind with him in these things, and aU to proceed by
one rule of the word ; fifthly, and lastly, he exhorteth
them to foUow 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, with signification of
his joy in the Lord for their liberality sent unto him
in prison by their minister Epaphroditus, and with
divers salutations to them, and from himself and them
that were with him. His exhortations are some of
them general, and some of them particular, as we shall
see in the handUng of the former part of this chapter.
His first exhortation, in the first verse, ye see, ia
general, wherein he exhorteth the PhUippians 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,'
kc, ' 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 ye in the Lord, so as ye have done,
and as I have now taught you to do by example in
mine own person, and suffer noi 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

AIEAY ON THE PHILIPPIANS.

[Chap. IV.

crown. In that he saith unto them, ' 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 waa comforted. To have said unto them only,
' my brethren,' as in the beginning of the third chap
ter ; or only, ' my beloved,' aa chap. ii. ver. 12, had
betokened abundantly his affection towarda them ;
but in that, as not contented with the one, or both,
he addeth alao a third argument of love, he thereby
plainly aheweth what a large room they had in hia
heart. He calleth them hia 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,' PhiUp. i. 8, which was, no doubt, to strengthen
them, and io 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, ao by those titles that follow he
shews again, on the other side, their great piety and
godliness. For therefore doth he call tbem 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 hia
rejoicing ; and therefore doth he call them hia crown,
becauae 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 hia labours,
for which he should Eeceive a crown. Thus ye see whai
these kind terms import, and in what sense the apostle
giveth ihem 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 worda preciaely
are, ' So stand in the Lord ;' but the sense is very truly
given when it ia eaid, ' So continue in the Lord.' For,
to stand in grace, in faith, in the Spirit, in the Lord,
is usually in the New Teatament, to continue in grace,
in faith, in the Spirit, in the Lord : ' By Christ,'
saith the aposile, Rom. v. 2, 'we have access through
faith unto thia grace wherein we stand,' that ia, where
in we continue; 'Stand in the faith,' saith he in
another place, 1 Cor. xvi. 3, ihat is, continue in the
faith ; ' Let your converaation be,' saith he in the
first chapter of this epistle, PhiUp. i. 27, ' aa it be
cometh the goapel of Christ, that I may hear of your
maitera, that ye stand in one spirit,' that ia, that ye
continue in one spirit ; and to the Thessalonians,

1 Thes. ui. 8, ' Now,' saith the apostle, ' are we alive
if ye stand in the Lord,' that ia, if ye continue in the
Lord. So in this place, ' so stand in the Lord,' that
ia, so continue aa they that keep their standing, with
out shrinking, fainting, sUding, or starting 'aside.
For the speech is borrowed from them that atand upon
their guard or watch, or in their rank wherein they
are aet. Now, wherein would he have them to stand
and continue ? Namely, ' in the Lord,' that is, in the
knowledge and in the faith of Chriat 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 righteousnesa by any works whatsoever
but loas 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 loring 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 Ukevrise 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 aU kind and
loving manner he labour to win them unto that which
is good, and to wean them from that which is eril.
His people should not be kept strait in his bowels,
but should have a large room in 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,
thai he was affected towards the Corinthians, where
he saith, 2 Cor. vi. 11, '0 Corinthians, our mouth is
open unto you, om- heart is made large. Ye are not
kept strait in us.' And this affection both our
apostle, and tbe rest of the apostles, bewray always in
all their epiatlea, instructing them to whomthey wrote,
as in the wholesome word of truth, so in all meekness
of spirit, and mildness of speech, aa from a love most
unfeigned and Chriatian : ' I beaeech you,' saith onr
apostle to ihe Romans, chap. xii. 1, ' brethren, bythe
mercies of God ;' and in like sort, in aU his epistles.
James, chap. i. 19, ' My dear brethren, lei every raan
be swift to hear, slow to speak, and slow io vrrath;
Peter, 1 Peter ii. 11, • Dearly beloved, I beseech you,
as pilgrims and strangers, abstain from fleshly InstSi

Ver. I.]

LECTURE LXXIV,

321

which fight against the soul; John, 1 John ii. 1, 'My
babes, my little children, I write unto you, thai ye sin
not ; and Jude, ver. 17, ' Remember the words whioh
were spoken before of the apostles of our Lord Jesus
Christ.' These were their bowels of love towards
iheir brethren in Christ ; and in such bowels of love
should the ministers of the gospel, after thefr example,
deal vrith thefr people, exhorting them and admonish
ing them with aU 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 Ufe.
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 ihe father of the body, that he loves not his
child, because he sometimes reproves him, and some
times punisheth him vrith 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, ihat their coming
with a rod was in great love. Again, did not the same
God that came to Elijah only in a soft and stiU voice,
come unto Korah, Dathan, and Abfram fri 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 weU as some such as had need
to be healed ? And if we love both, must we not
bring vrith us both oil and rinegar ? Both sharpness
and meekness, in their due places, are needful, and a
vrise discretion in them both is most needful ; and in
both, the vrise minister sheweth forth the bowels of
his love. Indeed, the terms of love are different,
wben we come vrith a rod, and when we come in the
spfrit 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
trath which is able to save your^ouls, and by bring
ing forth the fi-uits thereof, in a sober," righteous, and
godly life in this present world, should be the matter
of our rejoicing over you in Christ Jesua. So was the
elect lady, unto whom John wrote his second epistle,
as he vritnesseth, saying, 2 John 4, ' I rejoiced greatly,
that I found of thy children walking in the trath, as
we have received a commandment of the Father,' So
waa Gaius, unto whom John wrote his thfrd 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
vritnesseth, saying, PhUem. 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 ihe rejoicing of his heart, because he continued
in the things which he had learned. So herein should
ye fulfil our joy, that ye suffer the word of the Lord
to dwell fri 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 ihat
ihe love of every one of you aboundeth towards another.
And as thus ye should be our joy, so should ye also
be our crovm. Ye, by your faith in Christ Jesns, and
by your love towards aU 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 Lq 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 pf their effectual faith, and diUgent 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 vritnesseth ; and why ? Even because
he had not run in vain, nor labom-ed in vain amongst
them. And so ye should so aboimd in all knowledge
and in all judgment, and be so filled with the fruits of
righteousness, which are bj' Jesus Christ unto the glory
and praise of God, as thai ye might be the crown of
our rejoicing in the day of Christ, that we have not
run in vain, nor laboured in vain. Othervrise, 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 worFs 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 vrisely ; if, the more we endeavour to beget
you in the faith, and present you before God blame
less in thai day, ye start aside Uke a broken bow, and
defile yourselves wiih 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 wiih 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 Utile children ? If ye
X

522

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

desfre not the sincere milk of the word, that ye may
grow thereby, how shall we say thai 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 desfre, and as here our apostle
doth unto the Philippians, let us not run in vain, nor
labour in vain amongst yon ; but receive from us vrith
all gladness the word of salvation, which is able to
save your souls. Be diligent io hear, and careful
afterwards io meditate on the thfrigs 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 vrisdom,
that ye may abound yet more aud more in knowledge
and in all judgment, that ye may discern things that
differ one from another, that ye may be pure,' &c.
PhiUp. i. 9, 10. FoUow after the truth in love, and
in all things grow up into him which is the head, that
ia, Christ ; that, as at this day, we greatly rejoice to
see the forward and wiUing minds of many pf 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, thai it is for thefr
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 thefr sores, only by pouring sup
pling oil, vrithout pouring vinegar into their wounds,
let no man think that we wiU use sharpness of speech.
In a word, this is our desfre, to present you pm-e and
blameless in thai 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 PhUippians would stand and
continue without shrinking, fainting, sliding, or start
ing aside, in the knowledge and faith of Clirist Jesus,
rooted in him, and stablished in the faith, so as hitherto
they bad done, and as now they had been taught by
example in his own person, renouncing aU 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 vrith those evil workers of the
concision, which minded earthly things, and whose
end is damnation : but would have them followers of
bim, and such as he is, whose conversation is in
heaven, &c. ' Therefore so continue,' &c.
This exhortation, then, implying a duty for us, hence.

I observe a necessary duty for all God's children,
which is, perseverance and continuance in the faith
and truth of Christ Jesus, so as we have been taught
out of the gospel of Christ Jesus : a duty much, yet
never too much urged, considering how many, after
they have put their hand unto the plough, look back ;
after they have begun in the Spirit, end in the flesh.
' Abide in me,' saith our Sariour, John xv. 4, ' and I
in you.' ' Stand fast in the faith,' saith the apostle,
to the Corinthians, 1 Cor. xri. 13. And unto Timothy,
2 Tim. iii. 14, ' Continue,' saith he, ' ihoii in the
things which thou hast learned, and art persuaded
thereof, knowing of whom thou hast leamed them.'
And of all the apostles we read, that stiU 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, Acta xi. 23, xiii. 43. For what
shall it profit us to bave 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, vrith 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 word,' saith Christ to the Jews that
believed in him, John vui. 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'fiuit
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 inthe
flesh, yet, indeed, we never walked in the truth. So
the apostle St John plainly argueth, where, he saith,
1 John U. 19, ' They went out from us, but ihey were
not of us : for if they had been of us, they wouldhave
continued vrith us. But this cometh to pass, that it
might appear that they are not aU of us.' "Where ye
see that apostates, and such asfaU away from the faith
and from the trath 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 om*
Saviour and of our apostle, requireth this duty of us,
thai we coniinue 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 tie truth. And now see whether
the same reason do not urge us unto this duty^ whereby
the apostle then urged the Philippians thereunip ; for
are there not now many that would separate us fiom
Christ Jesus ? Are there not now many eril vrorkers,
that teach us io repose confidence in the merit of om'
works, and not to rejoice onlyin ChristJesus? many
ihat 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 teach

Ver. L]

LECTURE LXXIV.

323

perfection of sanctification in this life, otherwise thatn
we are taught by the^ gospel of Christ JesuS ? manjr
that teach I us io 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 Ufe, than was this apostle of
our Lord Jesus Christ ? Yes, many such deceivers
there are, as heretofore we have heard, creeping in
every comer, 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 ihey have been taught out of the writings
of the prophets and apostles, and so as they have done
by the illumination of the Spfrit through the ministry
of the word.
A doubt or two wUl 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 Spfrit. For ' it is God that worketh in us both
the vrill and the deed, even of his good pleasure,'
Philip, ii. 13, of his own free grace, that he may be
aU 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
ovm 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
npon to come and hear the word preached ? For, as
he giveth com, and wine, and oil, and aU 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 ihe ineans whereby God worketh his good graces
in us.' And they do and may rather put us in mind
of our unableness, than of our ableneas to do the
things thai we are exhorted ; that seeing we cannot
of ourselves wiU or do the, things whereunto we are ex
horted, as, to come unto the Lord, to continue in tbe
Lordj' therefore we should fly unlo him, and pray unto
him, that he would draw us unto him, that he would

confirni ua unto ihe end, and that he would frame our
willa according to hia blessed wiU, that we may by
him do what hia will ia. 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 ihe 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 chUdren as are in the Lord,
should not continue in the Lord ? Whereunto I an
swer, that such of God's chUdren 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, ka. 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 Uke 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 finaUy 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 they may be sanctified through the truth ? John
xvii. And doth not John say, 1 John iii. 9, that
' whosoever ia born of God ainneth not,' namely, that
sin that ia 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
Jesua Christ, and yet faU away ; but they that have
truly tasted of the powers of the world to come, shall
be even as the mount Sion, which may noi 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 shaU 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 thia 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
Jeaua, Let it never be aaid to you, as it was io ihe
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 tbe truth, so continue to walk in the
truth, that when Christ Jeaua shall come in the clouds
of heaven, ye may be the crown of our rejoicing, and
ihat ye may also appear with him in glory.

LECTUEE LXXV.
I pray Euodias, and leseech Syntyche, that they le of one accord in the Lord.
fellow, t^c— Philip. IV. 2, 3,

Yea, I leseech thee, faithful yoke-

NOW foUow 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. Whai 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,' ka. It followeth : — ¦
Yea, and I beseech thee, ka. 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 bim when be preached the gospel at Philippi, nor
with bim 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, io order their matters,
and io compose their strifes, whatsoever they were.
And why should he do so ? Thai which the apostle
addeth, seemeth to be added as a reason to move his
faithful yokefellow to belp them, and to compose their

strifes ; ' for they laboured with him in the gospel,'
that is, when the gospel was first preached by him at
Philippi, they laboured, yea, and even strove, for so
the word signifieth, putting themselves in hazard for the
hearing of the gospel preached, and for the defence of
the gospel ; for in the Acts mention is made of women,
among whom was Lydia, that came together to a place
besides the river, Acts xvi. 13, not daring, as it may
seem, to have their assemblies in the city of PhUippi,
and there heard ihe word at Paul's mouth. These two
women, it may seem, were two of them, of whom the
apostle for that cause saith, that they laboured and
strove with him in the goapel, he being wiUing to
preach, and they desirous to hear, when there was
great danger for both, and they standing much in his
defence when he waa much contradicted. Neither doth
be commend them to have laboured with him alone in
the goapel, but with Clement alao, 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 feUow-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 ai Philippi, whose names,
though they were not written by him in this epistle,
yet he saith, that ihey were ' written in the book of
life ;' whereby he meaneth, that their life was as
certainly sealed up with God, as if iheir 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 thefr serrice, 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 theu:
names were written in a book ; and their life is as
surely sealed with him, as if their names were regis
tered to thai purpose. The sum, then, of the apostle's
reason is this : these women, for iheir labour vrith
him and other his feUow-labourera in the gospel,
were wortby that he should do this for them, and
therefore he requests his faithful yoke-fellow that he
would belp them, and compose ihe 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.]

LECTURE LXXV.

325

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 PhiUppiana, he cometh
unto particular exhortations to private persons.
Whence I observe a holy duty of a good minister,
which is not only pubUcly 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 instract them ; exhortation, to exhort them ; con
solation, to comfort them ; correction, io reprove
them ; peace-making, to compose their strifes ; and
every way to labour with them as it shaU appear to
be needful for them. Examples hereof we have in
all the apostles, of whom it is said. Acts v. 42, that
' they ceased not to teach and preach Jesus Christ
daily in the temple, and from house to house.' Ye
see likewise not only John's general epistle, but his
private epistles also, one unto a certain lady, and 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 Hymenreus
and Philetus, 2 Tim. U. 17, of Demas, 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,
pubUcly 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 puU 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 shaU not lose our
reward, but even he shall be our crown of rejoic
ing in the presence of our Lord Jesus Christ at his
coining. I wish they would at length remember this duty,
who having their consciences seared with an hoi iron,
vouchsafe not either publicly or privately to teach, or
exhort, or admonish the flock of God which de
pendeth on them. As public vrith all, so private
dealing with particulars, wUl be seen to be needful, if

any man do but with half an eye look into ihe state
of the people everywhere. The ignorance in some,
the wickedness in others, the jara amongst others
in every place, ahew plainly how needful it ia unto
public teaching to add also particular admonitions and
exhortaiiona. But they that cannot be drawn unto
the one, namely, to teach their people in their assem
blies, it ia 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 quaUty, 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 ia registered unto the everlasting
commendation of Chloe, 1 Cor. i. 11, and her house,
that when great dissensions and contentions broke oui
in the church of Corinth, they being very desirous to
have them stayed, and yet not able to stay them, ad
vertised Paul thereof, ihat he in his wisdom might
take some course to stay them. And our apostle
gives it for a precept unto Timothy, 2 Tim. U. 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 aU
strife, that he must be careful to take away everything
which may be any occasion of strife. And our Sariour
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 io 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 sow strife and dissension betwixt man and man.
For look how commendable a thing it is to make peace
and end strifes ; so intolerable and odious a thing it
is to^blow the bellows of discord amongst brethren and
neighbours ; and as they that make peace do thereby
shew themselves to be the children of God, with whom
dweUeth peace, so those seditious firebrands, that
delight io stfr 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 lying 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 ihe 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 ihem ; 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, ' ia aa 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 ihat, 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 ont the makebate out
of company, country, commonwealth, city, house where
thou dwellest, so contention and reproach shall cease.
The truth ever wUl 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 Romans, chap. xU. 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 paalmiat, 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 noi only to be peaceable
themselves, but when either there are open jara, or
incUnation thereunto, they ahould 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.' In imitation whereof, when strife is, or is,
like to be, we are to interpose ourselves, and to say, ,
Let there be no strife, I pray you, between yon ; 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 agafrist 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 S'ay, 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 weU done to take up thefr 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 Uttle
thanks. Another sports himself at their contentions,
and saith with himself. So, so, there gnes the game.
Another haply sheweth hia 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,, wben 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 inthe simiUtude of sinful flesh,
to make peace between God and us, what had become
of us ? If God had not sent his Son, and if he.had
not come to reconcile us unto God, our portion had
been with the devil and his angels, in the lake that
burneth with fire and brimstone for ever. Let us,
men and brethren, be followers of Christ, let us follow!
Abraham and our apostle. Lei 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
mueh as we can, to set them ai. 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 peafee shall be
with us to bless us, and to give us his peace, whicb
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 rfili-

Ver. 2, 3.]

LECTURE LXXV.

327

gious affection of these two virtuous women; for by
conference of this place with ihat in the Acts, it may
appear, that when the gospel was first preached at
PhUippi, 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 privUege unto them by their sex
from thia ; 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 victory 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
vridow'a 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 there-with 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 PrisciUa, 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 th^y 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 nlinds, and let it noi seem grievous
unto you, vrith holy Mary, io sii you down ai Jesus's
fooi, and hear "him preaching in his ministers. Nay,
let it not grieve you boldly tb stand in the defence of
the gosjiel of Christ Jesus, and if the will of the Lord
be so, to lay down your lives for that truth which ye
iave 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 thai 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 two women were, if the breach were between
them and the church. Again, we see such a heat and
breach to have fallen out between Paul and Barnabas,
as that they parted companies, 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 thefr
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 apeaks : first,
io labour to raise them if they be fallen, and if they
be at odds, to sei them ai one, even becauae of thefr

328

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

holy profession, lest the way of truth should be evil
spoken of ; for ihat 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 ihey were such as bad striven wiih him in the
gospel.

LECTUEE LXXVL
Whose names are wiitten in the book of life. Rejoice in the Lord alway : again I say, Rejoice. — ^Philip, IV. 3, 4.

WE have heard the apostle's particular exhortations,
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, ihat he would be a meana
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 nnto his faithful yoke-fellow, which is the
apostle's affirmation of his fellow-labourers, that their
names were in tbe book of life ; whereby he meaneth
ihat iheir life was as certainly sealed up with God aa
if their names had been written in a book to that pur
pose. For the better understanding of which phrase
and manner of speech, first, we are to know thai in
the Scriptures there is mention made of three books
attributed unto God : one, ihe 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 thinga before ever they werej
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 whicb he shall then judge us. And of
this John speaketh, where he saith. Rev. xx. 12, ' I
saw the dead, both great and smaU, stand before God :
and the books were opened, and the dead were judged
of those thinga which were written in the books,
according to their works.' Where, by ihe books, is
meant that knowledge of all our thoughts, words, and
works, which God in the last judgment shall present
nnto 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 hia, and by a apecial care preserveth them
unto life aa certainly as if their names were registered
in a book to that purpose. And of ihis the Holy
Ghost maketh often mention in holy Scripture ; as in

Exod. xxxii. 32, where Moses saith unto God, 'If
thou wilt noi 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 hia peraecutors, Ps. Ixix. 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, tbat ' 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 deUvered, every one that shall be found written in
the book ; ' in Luke x. 20, where our S§,viour bids
his disciples ' rejoice, because their names are written
in heaven ' ; in ihe Apocalypse, iii, 5, where it is said,
' He thai overcometh, shall be clothed in white array ;
and I wiU not put out hia 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 Ues, 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 aposile speaketh of.
Secondly, We are to know thai 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 then:
better remembrance of things, write them in a book,.
so io imply that God knows all things, and that they
are alwaya had in remembrance before him, as if they
were in a book. And therefore we defined his book
of providence to be bia foreknowledge of aU things
before ever they were, whereby he knew ihem as well
from everlasting, as if they had been written in a book
from everlasting. His book of judgment Ukewise we
defined to be his knowledge of aU our thoughts, words,
and works, which in the last judgment he shall pre
sent unto every man's conscience so clearly as if they
were all read out of a book, and according to which.
he shaU then judge us. And lastly, ihe book of life
we defined io be tbe everlasting foreknowledge of
God, whereby he speciaUy and particularly knew who
are his, and by a special and pecuUar care preserveth
ihem unto life as certainly as if their names were
biUed in a book, and registered, to be had in remem-

Ver. 3, 4.]

LECTURE LXXVL

329

brance before him for ever. So that mention of such
books in the Scripture is not made in respect of God,
as if he used, or needed to use, any book to any pur
pose ; but for us, and for our understanding, that we,
by the manner which we see used amongst men, may
the better conceive and know that God knew all
things from everlasting, that in the last day all things
shall be naked in his sight, and that he knoweth' all
bis 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 thefr names were in the book of life ;
whereby he meaneth, that they were of the number
of thoae whom God had chosen in Christ Jesus unto
everlasting life, so that their life was as surely sealed
up with God as if he had taken their particular names,
and written them in a book to remember them, and
to give unto them that which he had purposed from
everlasting. This being the meaning, it remaineth
now that we see what observation we may gather
hence for our further use.
But, first, a doubt is to be answered touching some
contradiction which may seem to be between this of
our apostle here and that of the same apostle, where
it is said, 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 aa 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 trae that
he alone knoweth who are his, and that he alone
knoweth whom he bath chosen, as ihat 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 ia bid, 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 liring 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 ihat he is the chosen of God,
that hia name is in the book of life. Yet may the
Lord, and sometimes doth he, reveal unto his chUdren
that which he alone, absolutely and of himself, know
eth, as the revelations unto Abraham, Moaea, and the
prophets manifestly prove. And whether in that

abundance of revelations which the Lord ahewed unto
our apostle, and whereof be speaketh somewhere,
2 Cor. xii. '7, he had likevrise 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 his Holy
Spirit unto our apostle, that their names were written
in the book of life.
But I rather think that here he thus spoke as he
thought by the rule of charity. For, what saith the
apostle, in another place, of charity ? 1 Cor. xiii. 7,
namely, that ' it believeth all things, and hopeth all
things ;' yea, and where it seeth certain fruits and
effects of election and salvation, there it is certainly to
be persuaded of election and salvation. Our apostle
therefore, seeing how faithfully those his 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, bow un-
blameably they had had their conversation amongst
men, in charity thus he judged, that their names were
in the book of life. And this may very well s and
with the other, that the Lord only knoweth who are
his. For that which properly belongeth unto the
Lord, absolutely and by himself to know whose names
are in the book of life, that the apostle assumeth not
to himself; bnt seeing the fruits of their election in
thefr lives, he by the rule of charity thus judgeth of
their salvation, that everlasting Ufe 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 Chriat Jesua. 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 rale 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, ihat 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 thai he is the son of God, and because only in
himself he knoweth his faith towards God, and his
love towards all saints, noi only by ihe outward fruits
thereof, but Ukewise 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 iheir

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 ihe 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 iheir faith, and of their
love towards all saints, whereby ihey 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, caUeth them ' the
elect of God.' And why ? Even because of their
constant faith, constant love, and constant abiding in
the church of Christ Jesus. So John calleth them
unto whom he wrote, ' the sons of God ;' and the
lady unto whom he wrote, ' the elect lady,' because
they continued in the church, and walked in the truth.
Do we then see in our brethren the outward fruits
of an holy vocation, of regeneration and santification ?
Do we see them make an holy profession of the blessed
truth of Christ Jesus, give good testimony of a sincere
faith in Christ Jesus, walk in holy obedience towards
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 ofthe 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.' But so charity believeth all
things, and hopeth all things, as that it keeps itself
within ihe 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 ii 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 rale of charity bids us believe and hope the
best, and there we may be bold io say, that they are
the sons of God, that their names are written in the
book of life,' And is it hot our' Sariour's' rule that we
should judge of the tree by the ffuit. Mat. vU. 18, for

that ' a good tree bringeth not forth evil fruit, nor ah'
ill tree good fruit ?' If it bear grapeSj 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 ihe branches of
the true rine 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? AlshaUow
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 the true bond of peace, love, -and- Christi
anity ; and either this must be, orelse 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 trath, 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 whieh is the
head, that is, Christ, rooted and built in him, and
stabUshed in the faith. Let our love one towards
another abound- yet more and- moro, in all knowledge
and in all judgment. - Let ns have our conversation
such as becometh- the sstints of Godv and let us prbri*
for things -honest? -not' only before' the Lord, but alsd
before men. Thus shaU we have a sure seal untoioiir

Ver. 4, .1]

LECTURE LXXVIL

331

souls, thus shall we give a good testimony unto others,
that we are the sona of God, and thus shall we be knii
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 hia 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 ihe 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. 80. This comfort
belongeth unto him alone that laboureth.
Now see, then, men and brethren, what this should
teach you. Is it so that the Lord rewardeth him
that faithfully laboureth in the vineyard with" ever
lasting life, but is angry with him that loiiereth, 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 that labour faithfully amongst you, and ad
monish you ? Wherefore is he so angry with them
ihat 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,
mercy and truth, peace and love, integrity and holi
ness, ihat he looks for, and that he requires for such
his loving- kindness towards you, for such his continual
care over you. And if these thinga 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. Hia
wiU is, that we shonld hearken unto the voice of ihem
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 wiU 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 lei this suffice to be spoken, by occa
sion of the apostle's affirmation touching his fellow
labourers, that their names are in the book of Ufe.

LECTUEE LXXVIL
Rejoice in the Lord always : and again I say, Rejoice. Let your patient mind be known unto all men. Tlie
Lord is at hand.—l?Kiij.p. IV. 4; 5.

H

AVING 'Spoken before of the apostle's exhortation
unto the Philippians in general, and likewise of

his two particular exhortations^ the one unto Euodias
and Syntyche, the other unto his faithful yoke-fellow ;

332

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

the last day we spent that whole time in speaking of
the apostle's affirmation touching his fellow-labourers,
thai thefr names were in the book of life, which the
apostle addeth unto the end of hia 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 PhiUppiana.
The worda which I have read unto you, ye see, are
an exhortation unto the PhUippians 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 io
cheer himself in the days of his fiesh ; 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, wiU let bis hold go. But they
that, by reason of the billows and waves of the trouble
some sea of this world, cannot brook the speech when
it is said Rejoice, are to lay sure hold-fast upon it when
it is added. Rejoice in the Lord ; which bold-fast once
taken, that they might for ever keep it sure, in the thfrd
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 flrst thing which I note in this exhortation is,
ihat ihe 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
aUowing it aa 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 gladnesa is the prolonging
of his days,' And therefore often with Darid, Pg.
xlviii. 10, we say, ' Let mount Sion rejoice, and let
the daughters of Judah be glad.' And again with
the same David, Ps. xcviU. 5-7, we say, ' Sing, re
joice, and give thanks ; sing to the harp vrith a sing
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 noi 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 hia superstitious ways ; the man that
stands upon his merits, in the works of his own hands ;
and, generaUy, worldly men in the ways of their own
hearts, such as they do take pleasure and delight in ;,
yea, ' foolishness,' as Solomon saith, Frov. xv. 21,
'is joy to bim that is destitute of understanding;'"
that is, even sin and wickedness is a matter of mirth
and deUght 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 vrill ihey fetch away thy soul
from thee : and then whose shaU those things be,
which thou hast provided ? ' For as Zophar in Job
saith, chap, xx, 5, ' The rejoicing of the vricked 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, vU. 10, saith of ' worldly sorrow,' that
it ' causeth death,' so may it most truly be said of
worldly rejoicing, ihat it causeth death. And there
fore with Amos, chap. vi. 4-6, we Ifft up our voices-
against them that ' lie upon beds of ivory, and stretch
themselves upon tUeir beds, and eat the lambs of the
flock, and the calves out of the siaU ; 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 aorry 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 LXXVII.

3.33

his wisdom, nor the strong man in his strength,
neither the rich man glory in his riches.' And out of
David, Ps. Ixii. 10, ' If richea increase, let no man set
hia 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 ihis 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 ihe 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 alwaya 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. Ixi. 10, ' I will greatly rejoice in
the Lord, and my soul shall be joyful in my God :
for he bath 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, aa in^the only
rock of their defence, and strong God of their salvation.
And now see, beaidea theae exhortations and
examplea so to do, what great cause we have to
rejoice in the Lord, and how Uttle 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
Uke 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 giring, and
every perfect gift is from above, and cometh down
from ihe Father of Ughts, with whom is no variable

ness, neither shadowing by turning.' But to come
nearer unto ihe causes of Christian rejoicing, Doth
tbe Spirit witness unto our spirit, that we are ihe
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 ihe
death of sin, and the life of God in ourselves ? Are
our aoula fully aaaured of the free forgiveness of our
sina by grace, through the redemption that ia in
Christ Jesus ? Dare we go boldly unto the throne
of grace, and cry, Abba, which ia. Father? Do we
know that death shall not have dominion over ua,
and that hell shall never be able to prevail against us ?
Behold, then, what cause we have of our rejoicing in
the Lord, for abundance of spiritual blessings in
heavenly thinga, 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 trath 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 Ufe with Christ Jesus, who shall
change our vUe body, that it may be fashioned like
unto his glorious body, &c. : all gracea of God's
Spirit, and for them all auch matter of rejoicing in
the Lord, as may make our hearts dance for joy, and
may ravish our souls yith gladness.
And as we have all things from the Lord that we
have, whether for the body or for the soul, for thia
life present or for that that is to come ; so, what is it
that we want which he doth not supply ? Want we
riches ? ' 1 Sam. ii. 7, ' The Lord maketh poor, and
maketh rich :' and he is ' rich unto all them that caU
upon him ' faithfully. Want we preferment ? Ps.
Ixxv. 6, ' Promotion cometh neither from the east, nor
from the west, nor yet from the south. God is the
judge : he putteth down one, and setteth up another.'
Want we wisdom ? James i. 5, ' If any man lack vris
dom, let him ask of God, which giveth unto all men
liberaUy, 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 ' God of patience and
consolation,' which ' comforteth us in all our troubles,'
and turneth our heariness into joy ; as also himself

334

AIRAY ON THE PHILIPPIANS.

[Chap. IV

saitb, saying, Jer. xxxi. 13, ' I will turn their mourn
ing into joy, and vrill 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 liring
with plenteousness,' such as he best knoweth to be
most meet for them, and good for his glory. ' The
Lord vrill 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 ii 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, ihat we should re
joice in them ? Be it that we have the vrisdom of
Solomon ; be it that we be as righteous as Noah,
Daniel, and Job ; be it that we be as holy as Darid,
the holy prophets and apostles ; yet for aU this, if we
vrill come unto God, we must lay all these aside, and
Christ Jesus he must be our wisdom, and righteous
ness, and hoUness. Whatsoever our wisdom be, it
wUl not lead us unto God ; whatsoever our righteous
ness be, it will not present us righteous before God ;
whatsoever our holiness be, v^e 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 ai 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. 80. Nay, to go yet further,
¦what are our faith, hope, and love, that we sbould re
joice in them ? To be strong in faith, io be perfect
in love, to be stedfast in hope, are things for which
,we should pray always vrith all manner [of] prayer and
supplication in the spfrit. But if we shall rejoice and
repose our confidence in the strength of our faith, in

the perfection of our love, in ihe stedfastness of our
hope, then we are abolished i from Christ, and our re
joicing is not good. It is Christ Jesus in whom we
must beUeve, whom we must love, and in whom we
must hope. Our faith must be buUt 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, righteousnessj or
holiness, nor yet in our faith, hope, or love. We must
rejoice in the Lord, and in him it weU becometh the
saints to be joyful.
Let me therefore, in the bowels of Christ Jesus, be
seech you to rejoice, not as the world doth in the
pleasures of sin, and the vanities of this life,: but to
rejoice in the Lord, the strong God of 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 Utile 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 ihe moming 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 ii is ; but ihis, the more it is, the better
it is : and the more we do rejoice in the Lord, the
more cause we sball 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 ihe Philippians to rejoice
in ihe Lord, not for a day, or for a season, not by fits,
or when he makes bis 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 weU when
he seemeth io 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 onr joy, whether
it be Christian indeed ; for as it is said of some heai-ers
of the word, Luke riU. 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
andthe latter rain upon them, but in time of perse
cution, trouble, and adversity, they hang down then-
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.]

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
bouse, 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 axe much tainted, whioh are never
known what they are until the Lord send them some
adversity ; for we see many, that so long as they have
all things at their desire, rejoice in the Lord ; who so
much as they ? specially, when thefr dishes are well
furnished. Oh, then; how well doth it like them, to
confess thai he is good, and gracious, and bountiful I
But if the Lord begin to handle them somewhat
roughly, so that things fall not out to their content
ment, then thefr countenance is changed; and they
take the matter sore to heart. And if he proceed,
and depriving them of his blessings, afflict them in
body or in goods, then they faU to murmur, and often
times to blasphemies : which blasphemies , albeit some of
them utter not vrith their mouths, yet in thefr 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 thefr joy is noi 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 afflicteth
us with poverty, sickness, and the like crosses, must
we rejoice in the Lord ? Yea, verily ; for, 1 Sam. U.
6, 7, ' it is the Lord that kiUeth and maketh alive,
that woundeth and healeth, that bringeth to the grave
and raiseth up, that maketh poor and maketh rich,
that bringeth low and exalteth.' ' There is no evil
in the city which the Lord hath not done,' Amos iii. 6.
No evil ; that is, no cross or affliction, no plague or
punishment, which he sendeth not. And whatsoever
cross or affliction it is, unto hia 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 thefr 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 ofthe Lord, they may not be condeinned vrith
the world ;' such as was ihe death of Darid's child
for Darid's sin, 2 Sam. xU. 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 iable, 1 Cor, xi. 30. Are, then, our crosses of
poverty, sickness, or whatsoever they be, fi-om 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 ?
'fMy brethren,' saith James, chap. i. 2, ' count it ex
ceeding joy when ye fall into divers temptations and
trials,' &c. Are they to correct and chastise us?

Heb. xii. 7, ' If we endure chastening, God offereth
himself unto us as unto sons, for whom he loveth he
chasteneth.' Oh but sometimes he shutteth us even
up in despair and infideUty; 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 but
as a grain of mustard seed ? what if being, as it were,
covered under the ashes, they seem not to be ? Christ
Jesus is most plentiful to help them that are most
weak, and he is all-sufficient to supply aU wants. If
any Seed of God be there, in thy weakness he will per
fect hia praiae. Yea, but in that our Sariour 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 are 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 deservings ; 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
etemal weight of glory. And therefore our Saviom-
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 tbis, then, teach us to take heed how we mur
mur against the Lord, for poverty, sickness, or any
cross whatever. They are from the Lord, whatsoever
they be; and if we be his children, they are only
either for the trial of our faith and patience, that
patience haring 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 noi
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 om-
afflictiona, unto the world, we may aigh and mourn,
yet lei us rejoice in the Lord. We are not bid to re
joice in ourselves ; nay, in ourselves we shall be sure
to have cauae enough of mourning. We must, there
fore, go out of ourselvea 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 raiae
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 tbe rod ofthe ungodly to rest on ihe 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 bim ;
that he was tempted, ihat 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 io 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 le known to all men. The Lord is at hand. — Philip. IV. 4, 5,

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, ihat 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 thia 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. cvU., ' Oh that men would therefore praise the
Lord for his goodness, and declare the wonders that
he doth for the children of men I ' 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 greai, should be
servant unto ihe rest ; sometimes washing their feet,
&c., thereby to teach them humility, John xiu. And
wherefore doth he so often beat upon it, but to shew
how needful it was ihey should be humble and meek,
and likewise how hard a thing it is io draw men unto
humility and meekness ? How often Ukewise doth

ihe Holy Ghost exhort to ihe putting off of the old
man, and the putting on of the new man I No part
of Scripture throughout the whole Bible, wherein the
Holy Ghost doth not speak much, though not haplv
in these words, yet to this purpose. And wherefore
else is it, but to imply both how needful a matter it is to
be persuaded, and how hard a matter it is to persuade
the mortiflcation 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 ; io be of good comfort, because he hath
overcome tbe world, John xri. 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
ofthe Scripture it appeareth, that our apostle, doubling
and redoubling this hia exhortation, thereby sheweth
both how needful, aud withal how hard a matter it is
to persuade this constant rejoicing in the Lord, to
rejoice in the Lord always ; ao 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 wiU not be amiss yet a little more particu
larly to look into the reasons why it is so needful to
rejoice in the Lord always, and why we are so hardly
persuaded to rejoice in the Lord always. Who 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, whai griefs in the body,
what perils abroad, what practices at home, what
troubles we have on every side ? When, then, Satan,
that old dragon, casta out many floods of persecution
against us ; when wicked men crueUy, 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 ibe world's wonder ; when the
sorrows of death compaas us, and the floods of wioked-
neaa make ua afraid, and ihe paina of hell come even
unto our soul : whai is it that holds up our beads
that we sink not ? How is it that we stand either
not shaken, or if shaken, yet not cast down ? Ia ii
not by our rejoicing which we have in Christ Jeaua ?
Yes, verily, we Uft 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 sball give a good end unto
all our troubles, and shall wipe all tears from our
eyes. In David's troublea, he was all hia atay, as
himself everywhere almost protesteth ; and when the
apoatlea 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 causea of aorrow do overtake them, yet do
they stand and quail not, because of the rejoicing they
have in Christ Jesus. On this rock aU the surges of
the sea of this world are broken.
Again, when others 6f 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 hm-t 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 ns in Christ Jesus, which should keep ua
standing against aU batteries and assaults whatsoever,
and therefore we are noi 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 be 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 oui into like outcries with David, 2 Sam.
xviii. 33, saying, ' Absalom my son, my son Absalom !
wonld God I had died for thee, 0 Absalom my son, my
son 1 ' but though Joab would, yet can he not comfort
ua aa he did David. If Haman do but fear the king's
displeasure, Esther ri. 12, he hastea 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. xvu. 23, he saddles his asa, and
rides home, and bangs himaelf. And thua 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 leamed to rejoice in the Lord

alway. Very needful, then, it ia, ye''see, thai we
rejoice in the Lord always, boih because by our
rejoicing which we have in the Lord, we stand against
whataoever otherwiae might quell us, and because
through the want thereof it is that we faU 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 io 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 ofthe 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 hia troubles are multiplied, and when hia sorrows
are increased, thai he is to know that ihe Lord his
hand is in all these, that he is not to murmur against
the Lord, but to rejoice in the Lord ; doth he not say
of ihem 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 stUl cry
out upon his crosses, and miseries, and vexations, and
pains ? and doth he not vrithin a while belch oui
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
thefr 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
selvea io the will of God, and say, ' Naked came I
out of my mother's womb, and naked shaU I retum
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 aay, chap.
ii. 10, ' Whai ! shaU we receive good at the hands^of
God, and not receive evil ? ' And yet this most rare
pattern of patience, into whai sharp fits of impatiency
did he sometimes break out, crying out in the bitter-
neas of hia aoul, and saying, iii. 3, 4, kc, ' Let the
day perish wherein I was bom, and the night wherein
it was said. There is a man-child conceived,' &c.
And thus it fareth often with the dear children of
God, that they sink so far, that their soul almost
refuseth comfort in the Lord. Their sense and feel
ing of their pain and affliction is sometimes so great,
that ihey have almost no senae or feeUng of God.
Which yet I do not so speak, as if ihe children of
God might not be touched with sorrow and heaviness
for the crosses of this Ufe ; for no doubt they may ;

338

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

but to shew that sometimes they are so cast down
with heaviness, that it is a hard matter to rear them
up again. For as Job's friends disputed against him,
so they against themselves, that they are punished of
God for their sins and iniquities, and that therefore
now he hath shut up his loving-kindness in displeasure.
And then they stand prying and looking into their
sins, and hardly can they be drawn to lift up their
eyes unto the Lord, that in him they may find 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 ia 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 f o 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, hew 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 leam them ;
they must be often urged, and mueh beaten upon,
and yet we wUl 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 ii 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 io
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
ns ? 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 iake from us our rejoicing in him.
' A joyful heart maketh a cheerful countenance,' and
if the heart be joyful in the Lord, it cheers the heart
and quickens the soul, howsoever the countenance be
appalled. Other joys, in riches, in honours, in friends,
in the vanities of this life, and in ihe pleasures of sin,
haply have iheir 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 ihe Lord is the true and
sound rejoicing, and whieh causeth good health unto
tbe 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 giyeth 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 ia io be blessed in both. Yea, and what
soever crosses or sorrows vve suffer, let that remem
brance of Christ bis blessed death and passion, which
this day we celebrate, be sufficient io 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 ihis day may put ua in mind, and
which this day shall be sealed unto the souls ofthose
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, ihat 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 ahould 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. Thua much of this exhortation. It
followeth : —
Let your patient mind, kc. This is also an exhor
tation unto the Philippians, wherein the apostle ex
horteth them not only to such a patience as is fried
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 tbey vrill rather lose of their right
than not live in peace and unity with them. For so
the word here used signifieth, namely, a moderation
of that by equity which in rigour might be exacted,;
The word is sometimes translated as if we should read
thus in this place, ' Let your courteous mind,' &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 epistle of
Peter, ii. 18, where be 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 ihe meek
ness and gentleness of Christ;' and in the first epistle
io Timothy, 1 Tim. in. 3, where it ia aaid 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,' &o., as in the epistle
to Titus, Tit. Ui, 2, where he willeth Titus io put his
people in mind ' ihat they be no fighters, but soft,
shewing all meekness to all men.' Bui 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 ihing which he exhorteth
ihem unto, is such a mildness of their behaviour, and
moderation of their affections among their neighbours
and brethren, as ihat, for unity's sake, they wiU 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-glory 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 your affec
tions, yet do ye hold on this good course, and possess
your souls in patience; for 'the Lord is at hand,'
even near, to 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
kepi for ever in all their dealings with their neighbours,
which is, in matters of ordinary Ufe, to use such
moderation of their affections, as that, for unity's
sake, ihey 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 thia rule we have
in Abraham, who, in the strife that waa between hia
herdmen and Lot's herdmen, and was like to be
between him and Lot, Gen. xiii. 8, 9, resigned his
ownrightto buy peace, saying unto Lot, ' Ipray 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 iake the left hand,
then I will go to ihe 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, aa that
he goes unto him, and moves the peace, and yields his
ovm right to have ii. 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 Ufe, 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 we must yield one unto another ; we must sustain
some loss one at another's hands, we must put up
some wrongs one at another's hands. I say in mat
ters of ordinary life and civil dealing one with another;
for in matters of faith and religion, in 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
aU their cattle with them, and that they would not
leave an hoof behind them ; for here to yield a whit,
is to quench that zeal which ought to be in us towards
the glory of our God. But in matters of common life,
there we should yield, and rather sustain loss and
wrong than nourish jars and quarrels.
But what is our practice ? Ye know that in the
parable of ihe servant that had all his debt forgiven
him, how, meeting with his fellow ihat owed 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. ShaU we sit down with
the loss ? Nay, we wUl have it, if he have it out of
his belly. Shall we put up such a ¦wrong ? Nay,
then, lei 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 thefr girdles. We may not,
we cannot, we will not suffer theae and these thinga.
Thia ia our practice, quite contrary to ihe rule before
mentioned, and to those good patterns before pro
posed. We make a jest of thai of our Sariour, where

340

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

he saith, Mai. v. 39, ' Whosoever shall smite thee on
thy right cheek, turn to him the other alao ;' and we
say, whosoever gives me a blow, he shall have two for
it, or at leaat he shall have as good as he brings ; so
far are we from that mind, to sustain any loss, or to
put lip any wrong. And hereupon it ia that we are
so unpeaceable one with another, and ao uncharitable
one towards another. Hereupon it is ihat there are
such heart-burnings, grudgings, jars, debates, con
tentions, and divisions amongst us. WeU, will we mend
that which is amiss, and put in practice the rule tbat 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, aomewhat super
stitious ? &e. Let us learn to skill of his nature, and
bear with it. Secondly, such words and deeds as
haply might bave not the best construction, let us
make the best of them. Thfrdly, such faults as are
secret, or committed by infirmity, let us not pubUsh,
but bide and cover them. Fourthly, if his fault be
greater, and such as justly may offend us, let us go
unto him, and tell bim his fault between him and us^
alone, Mai, xviu. 15 ; if he hear ua, we have won
him ; if he hear ua not, then let ua call unto us one
or two, and utter our whole griefa before them, that
by their means thai which is amiss may be amended.

LECTUEE LXXIX.
Let your patient mind le known to all men. The Lord is at hand. — Philip, IV. 5.

THESE words are, as we heard last day, another
exhortation nnto the PhiUppians, wherein ihe
apostle exhorteth them noi only to such a patience aa
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 thai amongst all men religion might
thereby be increased, and the name of God glorified :
' Let your,' &c. That which followeth, ' the Lord is
at hand,' is a reason of the exhortation, added by the
apostle to prevent an objection ; for the drift of the
apostle's exhortation nnto them, aiming at this, ihat
there should be such moderation in them as that they
should noi always stand upon their right, but some
times yield of their right, and patiently put up the loss
or the wrong, ihey 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 wrongs, and to repay you with
glory in the kingdom of glory.

The first thing which I noted in the exhortation was,
that the apostle exhorteth the Philippians to a gentle
moderation of their affections towards thefr brethren
in matters of ordinary life, so thai for the keeping of
unity sometimes they yield of their right. Whence I
observed a necessary rule for aU Christians, to be kept
for ever in all their dealings with thefr 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 thefr right, but
sometimea yield of their right, and sit them down wilh
the loss, and patiently put up [with] the wrong. Two
notable patterns I shewed you of ihe practice of this
rule: the one in Abraham, Gen. xiii., who being Lots
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 hia own right to have
it ; the other in the king in tbe Gospel, Mat, xviii.,
who finding hia servant poor, and not able to pay the
debt he owed him, remitted his right, and forgave him
hia debt. Whose examplea we ought to foUow in
mattera of ordinary life and civil deaUng one with
another, not standing upon terma one with another,
but yielding one unto another, shewing all meekness
and mildness one towards another, and putting up
some loas and some ¦wrong one at another's hands.
But how quite contrary our practice is to this rule,
and to theae good patterna, I shewed you. For if we
think that we have right, ihen we stand upon it, and
thus we say with ourselves, ShaU we yield of our
right ? so we may be begged * for fools indeed. Shall
we sit down with the loss ? Nay, we wiU have it if
he have it out of hia beUy, ShaU we put up such a
wrong ? Nay, then let them abuse us at thefr plea
sures. We are as good as they, or we are their
betters every way, or though we be meaner than they,
yet shall tbey not think to have us under thefr 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 thai 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 ia loath to yield in any
thing unto hia superior, and he thinka 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 deaUng 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 om- neighbours
and brethren as that for unity's sake we vrill 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 rales that foUow.
Ffrst, Hath our neighbour or brother some faults
ihat 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 ? kc. We must in such
cases deal vrith him as David did vrith his elder brother
EUab. When David, being sent of his father unto his
brethren to the battle, had shewed his mislike that
none would undertake to fight with GoUath, EUab was
very angry with David, and said; 1 Sam. xrii. 28,
' Why camest thou dovm hither ? and with whom hast
thou left those few sheep in the wilderness ? I know
thy pride, and malice of thine heart, that thou art
¦come down to see the battle.' Now, what was David's
reply unto these shai-p speeches of his brother ? He
knew his brethren's stomach against him, and there
fore only said, ver. 29, ' What have I now done ? Is
there not a cause ? ' and so departed. So we should
learn to skill of the nature of them with whom we live,
•and we should bear much with such faults as these.
To quit their pride vrith disdain if they be proud, to
¦be ever telling them of thefr 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 deaUng if they be
somewhat suspicious, is no way for us to cure thefr
faults, or io Uve with them in thai Christian sort we
should. This is that which behoveth us, if we vrill
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 thefr 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 the best be made of them, shall we say of
those men that they are patiently and gently minded ?
Nay, surely, this is rather an argument of an exaspe
rate mind, which had rather blow the bellows than
quench the fire, rather make a breach where there
were none, than make up a breach where there is-ere
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 vrill have our patient mind known,
and be commended for that moderation whioh 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 rale 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 io 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 pubUshed
in Gath or noised in the streets of Ashkelon ? ' In
many thinga we ain all,' James iii. 2; and he is best
that offends the least. Bui 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 ii 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 paaa by it, and ao bear it that
as much as in us lies we bury it out of ihe sight and

342

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

speech of men. For as Peter saitb of love, 1 Peter
iv. 8, that it 'covereth the multitude of sins,' so it is
true in this moderation and patience whereof we
speak, that it bears with and pardoneth many faults
and offences of one man towards another, 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 aposile 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 hia'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 be,
in the best sort thai may be, may be reclaimed.
Wbich rule is also the rule of our blessed Saviour
touching private injuries and wrongs, where he saith.
Mat. xvUi. 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 xvU. 3 ; ' and if he
¦wUl not vouchsafe to hear thee,' to be sorry for bis
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
vrise, 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 vrith our neigh
bour as may be : ffrst, privately conferring of things
between ourselves, and then takuig 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 ihat patient iriind
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 whioh we must observe, and ihe last
which now I will note, is this, generaUy in matters of

this life we must remit of ihat which in rigour might
be done ; for if we shall thus stand upon it, that this
we may do by right, and ihis 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 shaU his blood
be shed.' Now who vrill commend the moderation of
that judge that, so oft as blood is shed, pronounceth
sentence of death, because in rigour of the words it
may seem he may do that, which indeed in the equity
of the law he may not ? And so it fareth with us ; if
in matters of this or that quaUty betvrixt 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 vrill 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 humour cannot brook ; make not always the
worst of such words or deeds as haply might have not
the best construction and meaning, "but rather, when
in themselves they are either doubtful, or not alto
gether the best, make the best of them, and so construe
them as they may be well meant, rather than as they
might be iU taken. Be not hasty to publish whatso
ever fault of your neighbour you hear or know, but
such faults as either are noi commonly known abroad,
or whereinto he hath fallen through infirmity, hide and
cover ihem, 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 yo may have
just occasion of offence one against another, first
privately expostulate your matters one with another ;
and if amends do not foUow, debate your matters one
vrith another, in the bearing 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 vrith 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 wbich m rig^t 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
io 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 hia
blessed death and passion, or thankfully celebrate this
day in remembrance of his resurrection ? To celebrate
these holy mysteries worthily, is noi io 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 soula of the forgiveness
of our sins, and of aU 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 fuUy purpose
hereafter to conform ourselves unto the vrill 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 Ufe 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 bleaaed 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 patieUt mind may be known unto
all men.

The second thing which I note in this exhortation,
is thia, thai the apoatle 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 io
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 beUeved, 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. ri. 10, ' while we have time, unto all men.' And
again, Rom. xii. 18, ' Have peace vrith aU 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 ua unto all men, holding forth our lighta of gentle
ness, goodness, meekness, temperancy, moderation,
patience, ko., 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 ia, 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 alwaya exhorts aU 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 ;
thai ' 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 PHILIPPIANS.

[Chap. IV.

opinion of onr religion, and of the truth whieh we
profess. And in tbis respect it ia that our bleased
Saviour thua exhorteth all men, aaying. Mat. v. 16,
' Let your light ao ahine before men, that they may
see your good worka, and glorify your Father which
ia in heaven.' And in the same respect also it is, that
the apostle Peter exhorteth, saying, 1 Peter ii. 12,
' Have your conversation honest among the 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 ihen
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 uae ua kindly, but even to all men.
Here ihen, 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 wUl die for it ; a third
will bear coals at no man's handa, 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
trath which we profess, be not evil spoken of.
Secondly, Here were to be reproved such camal 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 shonld
be known ; but unto them thai be ever ready to thwart
and cross us, io wrong and grieve us, to taunt and
mock ns, to revile and speak evil of us, what reason

that our patient mind should be known ? Thus wiU
we rather teach the Holy Ghost what io speak, than
we will be taught by the Holy Ghost what to do ; bnt
sueh exceptions we must take heed of. If we wUl
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
tbe 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, Mai. vi., that if they be done for the praise of
men, then they have their praise, but not with God,
so may ii be said of the practice of every Christian
virtue, thai if therein we respect the praiae 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 theae fruits of the Spirit in us,
they may be brought unto the same obedience and
service of one God with us. And thus it shaU come
to pass, that they who haply have said in thefr hearts,
there is no God, that they who cannot yet grow to
the liking of the same truth with us, shaU say of us.
Surely God is in you indeed, surely this is the way of
truth wherein ye do walk.
Let ua therefore hearken unto the exhortation of
our apoatle, 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 ovm 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 aa 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 : ibe exhortation this, ' Lei your patient mind,
&c. ; the reason this, ' The Lord is at hand.' In the
exhortation were noted, first, the thing whereunto the
aposile exhorteth the PhiUppians ; secondly, the large
scope wherein the thing is to ran. The thing where
unto the apostle exhorteth the Philippians ia mildness
in their behaviour, and moderation of their affections

towards their neighbours and brethren, so ihat for
unity's sake they would rather lose thefr own than
strictly stand upon their right in matters of ordinal?
life. The large field wherein he would have this their
mUdness and moderation to rnn reacheth unto all
men, ' Let your patient mind be known to aU,' &c.
The Lord is at hand. This reason, as I told yon,
is added to prevent an objection. For the a.postle,
having exhorted the PhUippians to such a mildneSg

Ver. 5.]

LECTURE LXXX.

315

and moderation, as that they shonld not always
strictly stand upon their right, bnt sometimes yield
of their right, and patiently put up the loss and the
wrong, the PhUippiana might haply thua object and
say that ao 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 mildnesa and gentle moderation of
yonr affections, yet do ye hold on a good course, in
patience possess your souls, and let your fatient mind
be known unto all men, for the Lord is at hand ;
otherwise, indeed, your case were hard, if the Lord
were far from you, and looked not at you, nor regarded
you to help you in every time of need, and to reUeve
you in every your wrongs. But the Lord is at hand.
Now we must understand tbat the Lord is said tp be
at hand, after divers sorts, in the holy Scriptm*es.
For sometimes he is said to be near, or at hand, in
respect of himaelf, of the presence of hia deity and
gloriona 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 ' fiUeth heaven
and earth,' and therefore ia thua near unto whatao
ever ia in heaven or earth, Thua the prophet saith,
Ps. cxxxix. 7-10, that he cannot convey himself out
of his presence. For ' if he cUmb up into heaven,
there he is ; if he go down into heU, there he is ; if
he take the wings of the morning, and dwell in the
uttermost parts of the sea, there alao 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 thefr derices, 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 bis 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
npon him in trath ;' he is near unto them to hear
them, and to help them. And thus is he peculiarly
said to be near unto his chUdren : not that he offereth
not this special grace of coming near unto ihem unto
the wicked, for thus he saith unto them by his pro
phet, Isa. Iv. 6, ' Seek ye the Lord whiles he may be
found, call ye upon him whiles be ia near ;' that is,
whiles he offereth himaelf and hia grace unto you, if
ye wUl receive it. Nay, more than so, aomeiimea 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 ihe powers of
ihe world to come,' Heb. vi. 4, 5. But yet, because
the wicked, some of them, refuse ihis grace when ii is
offered, and some of them fall away from it when

they have had a taste of ii, therefore is he peculiarly
said to be near unto his children by his grace, and
might, and providence, and powerful working of hia
Holy Spirit.
Again, the Lord is said sometimes to be near at
band, 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 ; aa
where Jamea 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 wiU not tarry.'
In the first sense, the Lord is at hand as weU to the
wicked as the godly, to give, as well to the one as to
the other, life and being, and other good graces of his
Spirit, In the second sense, the Lord is at hand by
hia proridence peculiarly to the godly, to save and
defend them, and to give the Spirit of sanctification
unto them. In the third sense also, the Lord is at
hand, both to the wicked and to the godly, to render
vengeance in flaming fire unto the wicked, and to
crown the godly with a crown of glory and immortality
in the heavens. In the first sense, I take it, it is not
here said that the Lord is at hand, because that
could be no such special reason to move the PhiUp
piana unto mildness and patience towards all men,
having no more comfort in it for the godly than for
the vricked. 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 thefr 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 belp 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 ibis 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 thia place, the Lord ia at hand by his
watchful providence over you, to hear and belp you,
to save and defend you, I note that the apoatle'a rea-
Bon to move the Philippians unto a patient mildnesa
and gentle moderation towards all men, yea, though
their patience and mildnesa were much abused, is
becauae the Lord ia at hand, by hia watchful provi
dence over them, to bear and help them, io save and
defend them when they are abused, oppressed, or

346

AIRAY 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 bim 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 io devise mischief against them,
Dan. iii., to accuse them to the king, and to get them
thrown into the hot fiery furnace. Daniel himself
shall drink of the like cup, chap. vi. And generally,
the disciples of Christ, which we are if ¦we continue
in his word, shaU 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 aU this, what is the child of God to do ? Even
aa our Saviour willa him, Luke xxi. 19, ' by hia pa
tience he ia, 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-thai he will not leave
us nor forsake us, nor deUver us into ihe will of our
enemies ? Do we know that all ihe hairs of our head
are numbered, and that not one of them shall fall to
• the ground without our heavenly Father's will ? Here,

then, is, or should be, enough to persuade us io 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, reserring
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 tbe sons of men ; our Lord by right of creation,
in that he made us of nothing when we were not ; oui-
Lord in the right of redemption, in that when we were
bond- slaves under hell, death, and^damUation, 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 govem 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. iU. 9, 'I have
seen, I have seen the affliction of my people frhich is
in Egypt, wherewith the Egyptians oppress them ;'
near to hear us when we call upon him, as himseff
saith, Ps. 1. 15, ' CaU upon me in the day of trouble,
and I wiU hear thee, and thou shalt glorify me;'
near to deUver us from the wrongful deaUngs 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 LordwiU be
a defence for ihe 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 gded.' 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 tbat he was sold, made him
ruler of Pharaoh's house, and of all his substance.
Gen. xxxvU. 41. Hereof the chUdren 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 bddies of the other, chap; iu. 27,
Hereof ihe disciples of Christ had experience when
ihey were cast into prison, in thai the Lord sent bs
angel unto them, and delivered , tbem out of prison.
Acts V, 19. And hereof the chUdren of God have
continual experience, in that the Lord helps thein to
right v\^hen they suffer ¦wrong, feedeth them, when they
are hungry, looseth them when they are in prison,

Ver. 5.]

LECTURE LXXX.

347

giveth them sight when they are blfrtd, raiseth ihem
when they are fallen, keepeth them if they be strangers,
relieveth them if they be fatherless or widows, and
maketh aU thefr beds in their sickness. And here
upon David resolved and said, Ps. Ui. 6, ' I vriU not
be afr'aid though ten thousands of people beset me
round about ;' nay, Ps. xxvU. 3, ' though an host of
men were laid against me, yet shall not mine heart be
afraid ;' nay, Ps. xxiU. 4, ' though I walk through the
vaUey of the shadow of death, I wiU fear no eril.' 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 wiU fear no
evil. This, then, to know that the Lord is with us,
and that he is always near at hand to hear ua and to
belp us, should quiet us, as of aU fear, so of all per
turbations of the mind, so that we should patiently
brook whatsoever might otherwise stfr 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 eril 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
vrith 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 Uke ;
if we be wrongfuUy scourged, imprisoned, racked, or
tormented ; if we be cruelly or deceitfully turned out
of house and home, lands and liring, and all that we
have : oh how, then, are our souls disquieted within
us, and how do our hearts bum vrithin us till we be
avenged of such as have thus dealt vrith us ! Here
must revenge be sought by blood, death, and if there
be any further revenge than this.
And teU me, I pray, what is the cause of such im
patiency in these and the like cases, yea, oftentimes,
when the Lord his hand is upon us in poverty, sick
ness, and the like. Is it not even hence, because
either we know not, or remember not, that the Lord
is at hand ? Yes, verily, it is the ignorance, or for
getfulness of the Lord, and of his provident watchful-
ness'over us, that makes us fret and fume, and, Uke
the dog, run upon the bone that is cast at us. We
know not, or we remember npt, that vengeance is the
Lord's, and that he hath promised that he wiU repay
and reward the vricked afler thefr , deserving ; and
therefore, forsooth, when we think there is cause, we
vrill be disquieted, we vrill kUl and slay, and we will
be avenged. For if we 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 tUem.tp the Lord that judgeth right
eous judgment. We know not, or we remember not,
that ihe Lord is near unto all that caU upon him in

truth, to hear and help ua in all dangers, if we patiently
wait upon him, that we may be safe under bis feathers ;
and, therefore, forsooth, when troubles assault us, or
the sorrows of death compass us about, we think we do
well io 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 io help us, om-
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 if he do not always hear and help when
we wish and call. And therefore every small thing,
and least trifle almost, moves us, and disquiets us, and
puts us out of all patience.
Whatsoever, therefore, contumeUes or disgraces are
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, Uke
unto wicked Julians, the more abuse us and wrong us,
yet the Lord is at hand, to behold our sufferings and
io 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 aome
imagine miachief 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 ? WeU, 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 seemg good unto
him. He that keepeth us slumbereth not, nor sleep
eth ; and therefore in our patience will we possess our
souls, reposing ourselves under the covert of his winga.
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 thia
hot ague of impatiency upon every accident or cross,
but as men truly humbled in ourselves, mortified unto-
the vyorld, and looking only unto the Lorfi, we sball
in all mildness and moderation make our patient mind
knovvp unto all men. And let this be spoken of this
observation from this meaning of these words.

348

AIRAY ON THE PHILIPPUNS.

[Chap. IV,

Secondly, Admitting this to be the meaning of ihe
apostle in this place, that the Lord is at hand by bia
second coming in the flesh unto judgment, io requite
our hard measures into their bosoms that have ill
meted unto ua, and to vripe all teara from our eyes,
and give us rest with himself, I note ihat 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 aU tears from their
eyes, and to recompense tribulation to all that have
troubled them. And hence I obaerve 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 thai 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 flre, rendering vengeance unto them ihat know
not God, nor obey the gospel of our Lord Jesns
Christ ? when he shall come io 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 wiU 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, wiU foolish man say, this hath been said
these fifteen hundred years, that the Lord is at haiid,
and that his coming draweth near, and yet aU things
continue alike ; bow should this, then, atiU be a motive
unto patience ? "Wben thia second coming shall be, I
cannot say. It ia a thing ' which the Father hath
kept in his own power,' Acts i. 7, and so peculiarly
reaerved unto himaelf, 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
aaid these fifteen hundred years that the Lord is at
hand, and that his coming draweth near? And did
ihe 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 ua, 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 Uttle while, and
be that shall come wiU come, and wiU 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 io 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 shaU give us rest with
him, and avenge all our wrongs.

LECTUEE LXXXL
Be nothing careful : lut in all things let your requests le shelved unto God in prayer and supplication, with giving
of thanks. — Philip. IV. 6.

WE have heard divers exhortations of ihe apostle
unto ihe PhiUppians. His last exhortation
unto them in the former verse waa, that their mode
rate, and gentle, and patient mind might be known
unto all men. The reason, because the Lord is at
hand, noi 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 "fleah unto judgment, to wipe all teara from their

eyes, and io recompense tribulation to aU that frouble
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
foUow upon both. The thing whieh 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 tbe word used by the ap

Ver. 6.]

LECTURE LXXXL

34{>

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,
whoae mfrid runneth so still upon hia matters, as that
not daring either to depend upon God, or the faith
fulness of any man, for the event of them, hia inr-
moUed 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 wbich 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,' ka.
Secondly, note the distribution of prayer into his
divers kinds, ' Let yonr requests,' or suits, or petitions,
there is the general, ,' be ahewed unto God in prayer,
and supplication, with giving of thanks ;' prayer, aup-
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 evlL 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 erils, corporal or spiritual, temporal
or eternal. By giving of thanks is meant a thankful
praising of God for benefits bestowed upon us, or for
our deliverance from evils ; and all these are com
monly in aU the prayers of the faithful, as wherein
both "they give thanks unto God for blessings received,
and preservation from evUs, and also pray unto God
for the things which are good, and to be delivered from
the things which are evU. Thirdly, note this that the
apostle saith, ' Let your requests be shewed unto God,'
or be made known unto God ; not aa if their requeata
or anything elae were not known unto God ; but the
meaning is, either that iheir requests should be known
by an approving knowledge unto God, so that they
should be accepted with him, or that thefr requests
should be knovm, not unto men, as their patient
mind was io be known, but unto God. The thing,
then, whioh he persuadeth in effect ia ihis, in all
things whatsoever to depend upon God, and to fly un
to him by prayer, both pouring out acceptable prayers
nnto him for obtaining of good things and deliverance
from evil things, and giving him thanks for blesainga
in good thinga and deliverance from evil. The conae-
quence or effect which wiU follow upon both, tbe thing

diasuaded and the ihing persuaded, the apoatle noteth
in the next verae, ' And the peace,' &c. ; so that theae
words divide themselvea into these three branches:
first, a dehortation from a thing which is evil, in these
words, ' Be nothing careful ;' secondly, an exhortation
nnto a thing which is good, in these words, ' but in all
things,' &e. ; thirdly, a consequent or effect whioh
will follow upon flying the evU 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 aposile'a 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, aa if we
durst not depend upon God, or the faithfulneas of any
man, unlesa our own cares alao were continuaUy em
ployed about them. Carefulness and diligence in aU
our labours ia requisite and necessary, bnt worldly and
distrustful carefulness for anything is wretched and un
godly. For the better conceiving, therefore, of thia
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 thia should be mis
liked or forbidden here or elsewhere, that it is everywhere
commanded, and by example in the godly commended
unto us. ' He that ruleth,' saith the apostle, Rom.
xii. 8, ' let him do it with diligence ;' and again, Eph.
iv. 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 ihat of
the apostle, where he saith, 1 Tim. v. 8, ' If there be
any that provideth not for his own, and namely for
them of his household, he denieth the faitb, and is
worse than an infidel ; and thai, 2 Tim. iii. 15,
' Study to shew thyself approved unto God, a work
man that needeth not to be ashamed ;' and aa in theae
and many other like placea, thia 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 ihe 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 thia carefulneas in Timothy to
wards the PhUippians, who faithfully cared for their

3.50

AIRAY ON THE PHILIPPIANS.

[Chap. IV

matters, Philip, ii. 20 ; in Epaphras towards the
¦Colossians, who in his prayers was always careful for
ihem, 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 hia
flock, in the houaeholder for hia household, and in
every man for himself, that either he must be thus
careful, faithfully to do the duties of his calling, what
soever it be, and to leave the success of his labours
whatsoever unto the Lord, or else he cannot be godly.
Another carefulness there is, neither simply good,
nor simply evil, but mixed of both, namely when we
are careful to do the duties of our calling, and withal
trouble ourselves too much about the event of things,
which we should leave wholly to the Lord. And
this carefulness is good, so far as it makes us care
ful to do the duties of our calUng. 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 distrast in God, which is when men are too,
too much careful of the things of this life, and of the
ovent of the thinga 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 flrst, 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 abont them. This also our blessed Lord for
biddeth, Mai. vi. 25, where he saith, ' Be not careful
for your life, what ye shall eat, or what ye shall drink,
nor yet for your body, what ye shall put on.'
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 shaU nourish thee ;'
aa 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 io care,
cast it off yourself, and cast it upon the Lord ; which
carefulnessa, if it were only ihus forbidden by the Holy

Ghost,- it sbould be sufficient either for the not enter
taining, or for ihe 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 evU 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 wiU, or
else we doubt whether he can and wUl, provide for
us and ours when age, or poverty, or sickness, or
famine, or imprisonment, or banishment, or the Uke
shall befall us ; and tJierefore 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 ihat our blessed Saviour seta us unto the fowls
of the heaven, tbat by them we may be tanght in the
providence and care of God over us : Mai. vi. 26, ' Be
hold,' saith he, ' the fowls ofthe heaven, for they sow
not, neither reap, nor carry into the barns, yet your
heavenly Father feedeth them. Are not ye much
better than they ?' as if he should have said, God's
providence and care watcheth over the fowls ol 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 proridence
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 ihis unmeasurable* care
fulness springeth, is ignorance or distrust in God's
proridence 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 aU ? The
prophet tells us so, Ps. cxxvii. 2, where he saith, ' It
is in vain'/or you to rise up early, and to Ue 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, aU 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 alao 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 ia of a low stature io trouble his thoughts
abont the adding of anything unto his stature, because
when he hath taken as much care that way as he can,
yet be cannot add one cubit, or one hand-breadth,
or one inch unto his stature, so is it in vain for any
* That is ' disproportionate,' — En.

Ver. 6.]

LECTURE LXXXL

35L

man to vex himself and trouble hia 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 bythe 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 evU ; ' 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 wUl 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 ; ' ihe
cares of this world choke the word. Great reason
ihen, 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 teUeth us, Mat. vi. 34 ; as if he
should have said, The care that every day brings with
it, ia enough to trouble ourselvea 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, thai
they be not' excessive and unmeasurable. The pro
hibition of such carefulness is strait, the cause of it
is evil, the uae 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 stUl crieth, ' Give, give,' and
never saith he had enough, but the more he hath the
more he craveth. Let him (for so he wUl) 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 ai sea, his mer
chandise at home, his sheep and oxen in the field ; let
his sleep depart from his eyea 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 lei his heart take no rest in the night. For
thia ia 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 ran as it listeth ? Should we do nothinc,
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 ? Not so. We are not to be idle ; no
such thing spoken of in our apostle, but we are to
labour and work, every man in his calling. We are
to care, for not every care is forbidden here in our
apostle, but we are not to be over-much careful for
anything, so as the worldUng ca-reth, and killeth him
self with care. We are not, when we have done what
we can aud ought, to cast all care away, and to leave
aU 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 thinga
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 suppUca-
tion, and giving of thanks. ' Man goeth forth to his
work, and io 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. Ui. 19, ' In the sweat of thy
face shalt thou eat thy bread.' So thai 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 wUleih, Ps, xxxvii, 5,

3.52

AIRAY ON THE PHILIPPIANS.

[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, Iv. 22, ' Cast thy burden upon the Lord,
and he shall nourish thee : he will not suffer ihe
righteous to fall for ever.' If there be anything that
troubleth thee, or that thou wanteat, 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 fleld, which is to-day, and to-morrow
is cast into the oven, shall he noi do much more unto
you, 0 ye of little faith ? ' Whai 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, io do thai 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 carefuUy commend them unto God, and depend
upon him for his blessing upon them, and success unto
them. In all things we must have this care, by
humble and hearty prayer to fly unto the Lord, to
pray unto him for the obtaining of such good things
as we want, to pray unto him for deliverance from
evils, either now presently upon us, or which we fear
may fall upon us, and to give him thanks for such
blessings as in the riches of his mercy he hath vouch
safed unto us. This care God requireth of us, and
this care the godly have always had, as might largely
have been proved, if time had given leave ; and this
is the Christian and godly care whioh now I commend
unto you, faithfully to do the duties of your calling,
committing your ways unto ihe Lord, depending upon
bis 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 io do tbe works of our calling, but to be too,
too careful about ihat 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, lei the world wag as it list, care
shall neither kUl me nor touch me. This carelessness
beseemeth noi ihe children of God, but is a note of
wreckless persons, such as not only cast aU care away,
but also all honesty, godlinesa, and goodness. As
therefore too much carefulness, so let this carelessness
be far from every one of us.
Secondly, Let this teach us ao to labour and do all
that we have to do, as thai still we depend upon the
Lord hia providence and care over us, and in all things
fly unto him by prayer and supplication, with giving
of thanka. It ia he ihat must bless our labours, and
give a good end unto our business. We only can do
that we ought io do, and then commend both it and
ourselvea unto ihe Lord, in humble and hearty prayer;
which if ii were so well thought of as it should be,
many of our poUtic 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, ihe best plot that I can teU you ot 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 wiU, and what
seemeth best unto him. This, I am sure, is the best
plot, because ihe 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 io do ; let us labour therein as we
ought, and let us pray unto the Lord for his blessing
upon it ; let us commit ii unto him, and then let him
do as he will.

LECTUEE LXXXIL
And the peace of God, which passeth all understanding, shall preserve your hearts and minds in Christ Jesm. —
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 ibe 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 bim by prayer, pouring oui such prayers unto
him as may be accepted with him, for his blessing
npon whai ihey do and desire, and for deliverance

from such evils as presently they suffer, or fear to
foUow. Where note that ihe 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 thanka also is a necessary
service of God, a necessary duty of a Christian. For,
aa there are many causes of our oflen approaching
unto ihe throne of grace by prayer and suppUcation
for blessinga in good thfriga, and deliverance from
evU, 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 evU. Neither is there any whose wants or

Ver. 7.]

LECTURE LXXXIL

353

miaeriea urge them unto prayer and supplication,
which have not also such proofs of God's mercies and
loving-kindnesa towarda them, aa may and ought to
provoke them unto thanksgiring. Many are ihe bless
ings and graces for the body, for the soul, for ihis
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 preaent, touching that ihat is
to come, which enforce our supplications unto God that
we may be delivered from ihem. And are there noi
as many blessings and graces corporal and spiritual,
temporal and eternal, whieh the Lord hath already
vouchsafed unto ua ? 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 ? Yea, verily, but thai
rather we look unto the things which we would
have, than unto the thinga which afready we have
received, we might aa weU see the one as the other.
And hereupon it is, that aa well praiae and thanksgiv
ing are commended by tbe Holy Ghost in the Scrip
ture, aa prayer and auppUcation, and that the godly
in all ages have poured out thefr souls before God, as
well in praise and thanksgiving, as in prayer and
suppUcation. ' I exhort,' aaith the apoatle unto
Timothy, 1 Tim. ii. 1, ' that, first of all, supplica
tions, prayers, intercessions, and giving of thanka, be
made for all men.' And io ihe Theaaalonians, 1 Thea.
V. 16, 17, ' Pray,' saith the apostle, ' continuaUy, and
in aU things give thanks.' And look into the practice
of ihe godly in all ages. Jacob praying unto ihe
Lord to be delivered from the hand of hia 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 ihe Lord, are not unknown
nnto them that have knowledge in the book of God.
Paul likewise witnesseth of himself almost unto all
the churches he wrote unto, that stUl in his prayers
he gave thanks io God for them. And of him and
SUas it is said. Acts xvi. 24, 25, that when they were
cast into priaon, and thefr feet made fast iu the stocks,
• they prayed and sung a psalm unto God.' Nay, how
often do we read that Christ's own mouth was filled
with the praises of God, giving thanks in his miracles
of feeding certain thousands wiih some few loaves and
fishes, giving thanks when he instituted the holy sup
per, giving thanka becauae hia Father had heard him,
giring thanka 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 tbe mouths of all God's chUdren,
that they have ever been ready to give thanks unto
bim in all things, even aa ready to offer unto ihe
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 io 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 ua which we
could not tune, or as an harah and unpleaaant aong
wherein we bave bad no delight ? Have we noi been
aa thoae ten* lepera, 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, 0 Lord, and deliver
us from this sickness, or famine, or sword. It may be,
I say, we wUl 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
thanksgiring do ' we offer up unto him ? Let the
year 1588 witness against ua, at which time the In
vincible Army, aa they called it, rose up to make war
against us. When that mighty and crael enemy was
upon our coasts, and jn the sight of our land displayed
his banners against us, thinking to devour us at once,
and to swallow us up quick, ihen 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 be had wrought a
mighty deliverance for us, even such a one aa 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 us, they had swallowed us
np 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 aoul.' When, I say, the Lord had
wrought such a mighty deliverance for ns, how many
of us, like unto good Jehoshaphat and his people,
assembled ourselvea, either the fourth day after, or at
all after, in the valley of Berachah or blessing, to give
thanks unto ihe 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
placea, 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 ii, 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 sickneaa, and the like,
which we use, are good, and very good. And were it
* 'Nine.'— Ed. Z

354

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

not well; -that our requests were shewed unto God in
prayer and" supplication, with giving, of thanks ? If
every man .^haUilook tuntci himself, we shall aU of us
find a great defect in ourselves this way. For if tbe
hand of the Lord, be any way upon ,us, then we call
upon him, and pray unto him ; aa for example, if we
,be sick, then we pour, oui om- requests unto God for
health, and for deliverance from that pain wherein we
lie. But hovVimany of us do then remember to praise
the Lord,, either for that health which before the Lord
gave unto ua, or for other good gracea and bleasings
of the S013I, anfl of the body, wherewith even then we
do abound? Nay, surely the pain of our sickness
takes such, hold pn us, that only we remember it, and
pray io 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
diei that "we kept, but not many of us sing tbe praises
of the Lord, by whose only blessing upon those means
we haye recovered our health. I do instance only in
this one example. , But the like is to be said of other
crosses. If we be in poverty, in imprisonment, in
banishment ; yea, if our head, or tooth, or toe do ache,
and the like, we pour out our complaints before God,
and:make our prayers unto him. But how seldom are
our requests shewed unto him with giving of thanks ?
I dispute not the point, whether together with our
prayer^, a.nd 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 io pray unto the Lord, so we
haye cause also to give thanks unto the Lord even
then when we pray. Bui this is it which I urge, that
as we are to pray unto the Lord for such things as
we need, so we are to give thanks unto the Lord for
such, blessings as wC; have received. For this is irue,
that whatsoever it be ihat we ask, we are noi worthy
new blessings and graces, unless we be thankful for
the qld. , And this'is as true, that so our prayers are
accepted with God, as we are thankful unto God.
Our unthankfulness shuts oui our prayers, that ihey
enter not into the ears of the Lord God of Hosts.
And ;ampngst other our sins, in my judgment, our
unthankfulness is one great cause why the '. band of
the, Lord now a long time bath been, and yet is ao
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
xmto UB. ,But have, we sung songs of thanksgiving
for this; mercy of, the Lord towards us ? No, surely ;
and therefpre now again he hath filled the clouds with
rain, and threateneth 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 nnto
the Lord, but vvithal let us remenlber the loring
mercies of the Lord towards us, and let us give him
thanks for them. Otherwise our requests wUl sooner
turn into murmuring complaints ihan 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 , thfe Lord
Jesus,' &c. ; and as our apostle here saith, ' Let your
requests,' &c.
And the peace of God, kc. 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 wiU
foUow : the peace of God, which passeth all understand
ing, shall preserve your hearts and minds in Christ
Jesus, that ye fall not away from Christ Jesus by any
inordinate affections, or wicked cogitations, through
impatience or despair, but that ye have a quiet mind
and conscience in all things, whatsoever do befall unto
you. Now for the inore particular explication of these
things, we must understand, that where the apostle
saith, the peace of God, he meaneth not that peae6
which is in God, and which is hims.elf, but that peace
which he comniunicateth unto ua. Whieh yet, is two
fold : one, which signifleth our reconciUation 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. U. 17, that ' Christ came
and preached peace to them which were afar off, and
to them which were near.' In both which places, by
p)ecu;e is meant our reconciUation with God through
Christ ; and of this peace of God, the apostle here
speakeih not. Another peace there is which God
communicateth unto us, which is the peace and quiet
ness of our mind and conscience, through our recori-;
ciliation with God by Jesus Chrisi, whereof thfe apostl^
speaketh when he saith, Rom. v. 1, thai ' being justi-:
fied by faith, we have peace towards God through
Jesus Chrisi. ' "Where by peace is meant that quietness
of mind and conscience which we have through otir
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 ua by the power
of ihe Spirit through our reconciliation with, God, and
justification by faith in the blood of Christ JeSUS, is
such a ihing as all man's understanding cannot reach
unto or comprehend. Thia 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 LXXXIL

355

is, their v?hole souls, both the understanding ,and the
sensitive part, 'in Christ Jesua,' so that .neither
through inordinate affections which are Seated in the
heart, nor through ¦wicked cogitations in the mind,
they should fall away from the faith of Christ Jesus in
their heart, or from the knowledge of Christ Jesus in
their mind. The sum of all is this, that if they will
hearken unto bis exhortation, to be nothing careful,,
bnt in aU things to shew their requests untp God in
prayer; ajid supplication, with giving of thanks, then
they shall havp such a peace and quietness of mind
and conscience, as far passeth all reach of man's un
deratanding, which shall keep their hearts and minds,
even their whole souls, in Christ Jesua, so thai they
shall npt fall from him, either through inordinate affec
tions, or wicked cogitations. I cannot atand 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
whioh followeth upon it, is the peace of God, the peace
which God giveth nnto our minds and consciences,
to keep, as with a garrison, our hearts and minds in
Christ Jesus. For whilst we are choked vvith 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 pur minds and cPnsciences 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
abont it ? ' Know ye not,' saith James, chap. iv. 4,
'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 Ught and darkness, as good con
cord betwixt Chriat and BeUal, as good agreement
betwixt the temple of God and idols, as betwixt the
the love pf God and the love of the world. And there
fore John saith, 1 John ii. 15, ' If any man- love the
world, tie love of ihe Father is not in him.' So ihat
where there is this excessive, love of the world, aa to
carry all our cares and thoughts after it, it ia a sign
that there is no reconciUation with God, and therefore
no peace of conscience. But if we shall lay aside all
worldly and distraatful carefulneaa, and caat our care
npon the Lord ; if we shall walk as we ought, and
comnut our ways unto the Lord ; if we sbaU pray unto

the Lord for his blessing upon that we do, and depend
on him for the event and success, hence will follow
this peace of God, thia peace of conscience which God
giveth, which our aposile 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, ihat this
peace shall foUow these things, to keep our hearta 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 lei us make this use hereof, to
abandon over much carefulness for anything ; in all
things to fly unto God by prayer, to commit all onr
ways unto him, and to depend upon him for all things
w3 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 Jesua ? Seeing, then,
this is the frait which the Lord maketh to foUow
thereupon, let us hearken 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 peace of con
science, which is God through Christ, Whereunto
the apostles give witness in every of iheir epistles
almost, when they pray for ' grace and peace' unto
the churches to "which they write, ' from God tha
Father, and from the Lord Jesus Christ,' thai ia, from
God, who givea it in, through, and for, the Lord Jeaua
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 himaelf ;
aa the apostle vritnesseth 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 thefr sins
unto them.' This is it that makes our peace of con
science, even our reconciliation with God ; we know
that God's wrath ia appeased towarda ua, that the
partition wall which waa between God and ua ia 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 ihat other ?
Though we want this outward peace, and have that
inward peace, we bave the greatest peace and quiet
ness that may be ; but if there want this inward peace,
what outward peace soever there be, what peace ia
there? Surely where the want of ihis peace of con
science ia, there is already a torment of heU.
If, ihen, ihey of Tyrus and Sidon made so great

366

AIRAY ON THE PHILIPPIANS.

[Chap. IV

account of that outward peace, that by all means they
desfred it of Herod, Acts xii. 20 ; and if the Jews,
having obtained greai 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, io give up our whole
bodiea a living sacrifice, holy and acceptable unto
God, whieh is our reasonable serring of God, Seeing,
then, that we have this peace of all peacea through our
Lord Jesus Christ, let us acknowledge ii whoUy, and
in all places, with all thanka.
Thirdly, Hence I observe the excellency of thia in
ward peace of conscience which God giveth unto his
chUdren, ii passeth aU reach of man's understanding.
For in man's reason and understanding, who more
wretched than the chUdren of God ? With whom is
God more displeased than with his own children ?
They are hated, reviled, persecuted, afflicted ; ihey
are scorned, imprisoned, banished, and made the
world's wonder. So thai, as ii was prophesied of
Christ, that he should be judged as ' plagued, and
smitten of God, and humbled,' so ihe 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, thai though their outward man
be disquieted, yet in that they have peace of conscience,
they bave 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 ia peraecuied should
suffer it, when he is evil spoken of shonld pray, when
he hath nothing, should be as if he poaaessed all
thinga, when he may seem to have cause of despair,
should abound in hope, when he is in tribulation
sbould rejoice in tribulation, and all through ihe 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 ia without the compass of their understanding, they
cannot tell what to make of ii. And, therefore, saith
our Saviour unto his disciples, John xiv. 27, ' Peace
I leave wiih you ; my peace I give unto you : not as
the world giveth, give I unto you.' Nay, the world
knoweth not that peace which God giveth unto us,
but calleth that peace which indeed is no peace, cry
ing, ' Peace, peace,' when iheir destruction hasteth
upon them.
Let this, then, teach God's chUdren 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 tbe world neither can give, nor take away
from us. If we have this we have all, howsoever we-
seem to want all ; and if we want this, we want all,
howsoever we seem to have all. If we have this peace
within us, we have God with us, and therefore, 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 Jeaua. For the peace
of God shall keep their hearts and minds in Christ
Jesus, as saith the apostle. If we ourselvea were left
unto ourselves, to keep ourselvea in Christ Jesus,
quickly might we fall from Christ, and depart away
from our living God. But noi we ourselves, but the
peace of God, and the God of peace, shaU keep us in
Christ Jesus. How, then, shall he faU that is thus
kepi from falling ? Again, if it were only said that^we
are kept in Christ Jesus, the question might haply be
the greater, albeit it be in truth out of question that
be whom the Lord keepeth shall never faU; bnt it is
said that the peace of God shaU 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, shaU be unto us aa a garrison of soldiers to
keep us in Christ Jesus, that we faU not away from
bim. And being thus kepi, how shall we faU ? Again,
what is it that not we ourselves, but the peace of God,
shaU 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 shaU preserve our hearts, whereby we
believe unto salvation, and our minds, the subject of
the knowledge of Christ Jesus ; he shaU keep them in
Christ Jesus, ihat we faU 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 vricked cogitations, that we
may abound in ihe 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 Chriat Jesus, that
neither there be zeal without knowlege, nor knowledge
without zeal, but thai we abound and coniinue. 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 minda 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, bnt m
aU things, ka. ? These things should and might have
been enlarged.
The comfort which hence may arise unto the godlji

Ver. 8.]

LECTURE LXXXIIL

357

passeth the tongue, or pen, or understanding of any
man. I must leave it unto the meditation of every
^odly 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,' kc.

LECTURE LXXXIIL
Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just,
whatsoever things are pure, dc. — Philip. IV. 8.

BESIDES certain particular exhortations unto some
particular persons, we have heard in this chapter
divers exhortations unto the PhUippiana 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
' rejoice in the Lord always,' ver. 4 ; another unto a
patient moderation in their whole life and behaviour,
ihat their ' patient' and gentle ' mind might be known
unto aU 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 giring of thanks, ver. 6. Where
unto the apostle also joined the consequent or effect
which should follow the abandoning of worldly and
distrustful carefulneas, and the reposing of ourselves
in God by prayer, which ia, that ' the peace of God,
which passeth all understanding, shall preserve our
hearts, kc. His first exhortation, unto perseverance,
was, lest they should suffer themselves to be seduced
and drawn from the truth which he had taught them,
by those falae teachera which were crept in amongst
them. Hia second exhortation, unto a Christian joy,
was, lest they should suffer themselves to be daunted
or dismayed when persecution, or affliction, or any
other cross, should befall them. His third exhortation,
unto a patient moderation in their whole Ufe 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,
io direct them in a Christian course for all the things
of this life, and the event of aU things they had to deal
withal. His adjoining of ihe consequent or effect
which will foUow npon it, was the rather to induce
them to take that Christian course whereunto he
.directed them.
Furthermore, whatsoever things be. After such diverse
-exhortations of the aposile unto the PhiUppians as
we have heard, the apostle now, for a general conclu
sion of his exhortations, exhorteth them generally unto
whatsoever thing ia good in the life of man, that aa
they had been taught by word and by example, so
they would frame thefr lives to the rule of all hoUness
and righteousnesa. Some general heads of thinga the
.apoatle 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 generaUy, what
soever besides these is virtuous and commendable,
which they had either heard him teach, or seen hfrn
do, adding vrithal this promise thereunto, that so the
God of peace should be vrith them. AVhen 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
leamed, and received, and heard, and seen in me.
Ffrst, then, he commendeth unto them ' whatsoever
things are true,' exhorting them to think on, and to do,
whatsoever things are true ; trae in opinion, that they
may be free from error ; true in word, that they may
be free from leasing ; trae in deed, that they may be
free from all hypocrisy and dissimulation ; whatsoever
things are indeed any way trae, he would have them
io 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 vrith an holy gravity, exhorting them to
think on, and to do, whatsoever things have in them
a reverent and comely gravity, that what thinga are
grave and comely for iheir persons, they may say and
do ; and such things as are light and unbeseeming
them in attfre, or gestm-e, or word, or deed, they may
fly and avoid. Thirdly, he commendeth unto them
'whatsoever things are just,' kc, exhorting them to
think on, and to do, whatsoever things are just, that
every man may have his right of them, and that wbich
ia due unto them, that no man may be defrauded by
them, thai aa they would have others to do unto them,
ao they may do unto others. Fourthly, he com
mendeth unto ihem ' whatsoever things are pure,'
exhorting them to think on, and io do, whatsoever
things are pure, that in their lives ihey may be
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 io love,' or whatsoever thinga

S58

AIRAY ON, THE PHILIPPIANS.

[CHAP; IV.

may make them lovely, exhorting them to think on,
ajidtodo, whatsoever things maymakethem lovely, and
vrin them love and favour with all men, yet so with
men, ihat with God also. Sixthly, he commendeth
unto them ' whatsoever things are of good report,'
exhorting them to think on, and to d<>, whatsoever
thfrigs are of good report amongst men, that by such
thfrigs 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 ihem. 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,
exhoTtfrig them, that if, besides these things afready
spoken of, ' there be any vfrtue,' 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 adrisedly
these things, letting those things of ceremony to pass
which the false teachers urged. Whereunto, that he
might the rather persuade them, first, he teUs 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
wUleth 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 thefr good. This I take to be
the meaning of these words. Thfe branches, theja,
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 leamed,
and received, and heard, and seen, in his own example.
The latter motive to induce them is a promise, that
the God of peace shaU be vrith them, if they vriU
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.
Ffrst, ihen, 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
aposile would have the Philippians seriously to think
-on ii vrith themselves, and diUgfently to practise it in
thefr 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
ihe sons of men. And this is plainly proved out of
the writings of the prophets and apostles. Thus saith
the prophet Darid, Ps. xxxiv. 14, and out of him the
apostle Peter, 1 Pet. iii. 11, ' Eschew evU, 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, ' thai which
is good, both toward yourselves, and toward aU 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. rii. 17,
to ' procure things honest in the sight' of aU men.'"
And if we ndust 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, Eom.
ii. 10, ' To every man,' saith he, ' thait 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 Sariour teUs 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 vrith God, 'from whom alone' cometh
every good giring and every perfect gift,' James i. 17,
then sm-ely, unless we wiU in some sort renounce God,
we must embrace and follow whatsoever is good, every
thing that is good having the expressed image of God
in it, so far as it is good.
Only we must take heed, ' lest, as the serpent be
guiled Eve through his subtilty,' under a show and
colom- 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 thai always praiseworthy which the world
praiseth, but that only which the Lorid praiseth.
It is good, saith the world, to save a man's life,,
though it be by a Ue, or by perjury ; and if a man
frame himself to ihe fashipn of the world, the world
praiseth him. But doth the Lord -either ap]frove him
for good, when he reproveth them thaido eril, that
good may come thereof? Rom. Ui. 8 ; or praise the^
other, when he doth by his apostle; Rom. rii. 2,
tenderly beseech us noi tP fashion ourselves Uke unto
ihe 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 I

Ver. 8.].

LECTURE'.LSXXIIL ,

359'

to. embrace it, in our Uvea to practise it, and with
eager lUiing to follow after ii.r Neither let any man
tiius say vritji himself, There are some good and com
mendable things which I could like very well io think
on and to do, but that they are in such request and
liking witk the; papists, or vrith some that otherwise
are profane and vricked men. For whatsoever ia
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. xxiU. 10,
and say, 'Let me die the death of the righteous, a,nd
let my last end be like his,'' shall I refuse to use this
prayer because he used it ? Nay, if Simon Magus,
vyhen he hath sinned. Acta vUi. 24, requeat the
apostles io pray unto the Lord for him, I wiU take
this lesson , from him, to request the prayers of the
faithful for' me, when I have sinned against my God.
"We -paay not communicate vrith any either in any
superstition, or in any unfruitful works of darkness.
But whatsoever is good, if it be indeed traly 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
foUow, in whomsoever it be.
Let this, then, first, teach us to abstain from aU
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 evU
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 npon their beds, and set themselves in no
good way, neither abhor anything that is evil. It
were well there were no such ai this day, whose
inward thoughts are very vvickedness, whose works
^e only evil, whose ways tend whoUy unto death.
But generaUy this is true, thai men very well minded,
yet smell of some cask or other ; either they are
covetous, or proud, or ambitious, or unmerciful, or
cpntentious, or partially affected, or the like. We dO
^ot think on and do whatsoever is good, we do not
wash our hands of whatsoever is eril, 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 thoughta should be set,
and whereabout we should be occupied : whatsoever
is good, w;hatsoever ia commendable, we should think
on that, and do thai.; and he that instructeth us in
this duty, vrithal doth imply, that whatsoever is evU
should ,not once enter our thoughts, much less should
l|e ihe tra,de of our way. Let us, therefore, follow
tjiativvbicbiis good, and abstain from all appearance
of evil ;¦ let us, aa many as fear the Lord, depart from
iniquity, and: let our souls delight in whataoever is
good and commendable. 'i.,
,, Secondly, Let this teach us wisely to consider our

ways, what is indeed and truly good and commend
able. ' For hot whatsoever thing seemeth unto us, or
is thought by others to be good and cotonlendable,
are we exhorted here to think on and to do ; but to
think on and io do whatsoever ia indeed and traly
good and commendable. It ia 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'.cohimend-
able ihing. Here, then, we are to look whether it be
indeed commendable. For if it be, then we are to do
it, by om- apostle's rale in this place. But what saith
the Spirit ? Luke xxi. 34, ' Take heed,' saith our
Sariour, ' to yourselves, lest at any time your hearts'
be oppressed with surfeiting and drunkenness.' . The'
apostle goeth further, andsaith, 1 Cor. v. II, 'If any
that is called a brother be a drunkard, vrith such one
eat not.' The prophet goeth yet further; and de-
nounoeth a woe against drunkards, saying, Isa. v. 11,
' Woe to -them that rise up early to follow driinken-''
ness.' And the apostle openeth the woe thus, 1 Cor.
ri. 10, that tbey ' 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, ' t6 theih that
are mighty to drink wine, and to them that are strohg
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 brav^
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 noi. Let
us, therefore, look nnto 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
ua 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.
Thfrdly, Let this teach us to suppress thai conceit
of not following something which is good, because it
is in such request vrith them which othervrise 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 wiU
any of us to take up a piece of gold, though it be out
of a dunghiU ? Howsoever, therefore, the man be
superstitious, loose of life, profane and wicked, yet if
there be any good thing in him, lei 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 thai is good, anything that is com
mendable indeed, wheresoever it is, let noi that cause
us to balk it, but let us think on it, and do it. And
let this sufflce for the general, of thinking on and

360

AIRAY 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 aposile commendeth unto the
Philippians. Secondly, then, bere I note that the apoatle would
have the PhiUppians seriously to think on vrith them
selves, and dihgently to practise in thefr Uves, what
soever things are true. "Whence I observe this note,
for us and for aU men, that whatsoever things are
true, we are to ihink on ihem, and io do them. Is
it a truth in reUgion ? We are to embrace it, and
profess it ; as we see our apostle was not disobedient
to the heavenly rision which appeared to him in ihe
way, but haring the eyes of his understanding opened
by the Lord's Spirit, he straightway preached Christ
in ihe synagogues, Acts ix. 20, and professed the
truth in aU integrity and simplicity. Is it a trath in
the words of our mouth ? We ought every man to
speak the trath unto his neighbour, as Zechariah
vrilleth, saying, Zech. riii. 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 ihe 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 anotber thing. Whatso
ever trath it is, it ought to be so precious unto us,
as that vrith the aposile, 2 Cor. xiii. 8, we should say,
' We cannot do anything against the trath, but for
the truth ; ' we cannot hold of error against the trath,
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 trath, as himself saith, John xiv. 6,
* I am the way, tbe truth, and the life ; ' and what
soever be spake was trath, and for the truth, for ' no
guile was ever found in his mouth,' 1 Peter U. 22.
We are the sons of him who is truth, that is, of God;
we are redeemed by him who is trath, that is, by
God ; we are regenerate and bom again by the Spfrit
of trath ; we are caUed to the knowledge of the trath;
and so we shall dwell with God for ever, if we speak
the trath from our heart. As, then, we wiU have
him who is trae, and truth itself, to be our God, and
ourselves to be his people and hefrs of bis kingdom,
we are to think on, and to do, whatsoever things are
trae. Are we, then, io ihink 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 ii be a trath, it is io be maintained ; but if
it be an error from the truth, whosoever saith it, it is
to be rejected. If fathers, councUs, church, and aU
say ii, if ii be an error, what is that io me ? But if
it be a truth, be it Arian, or Lutheran, or Papist, or
Protestant that saith it, what is that io me ? No

authority may give warrant to an error, neither may
any man's person or profession prejudice a truth;
but whatsoever is trae, 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 buUd upon ' the church, the church,' and
ever run on us ¦with open mouths, ' ihe doctrine of
the church, the doctrine of the church,' and this
church, forsooth, is tbe church of Rome? "What
shall we say unto ihem thai, having laid dovm and
taught a truth, afterwards perceiring themselves
therein io concur with Calrin,_did therefore revoke it,
and tumed the truth into an error ? We say unto
them as Isaiah said unto ihe Jews in his time, chap.
viii. 19, 20, ' Should not a people inqufre at thefr
God ? To ihe law and to the testimony : if they
speak noi according to this word, it is because there
is no light in them.' The ihing that we ask is, "What
is a trath according to the word, what is an error
from the word ? Not what the church teacheth, or
what Calrin saith. If they can shew that the things
which thefr church teacheth are trae, we profess our
wUUngness to embrace whatsoever things are true;
and if. Calrin say the truth, why should they reject it
because he sayeth it ? Leam you to discern between
trath and error ; and look not so much who sayeth
it, as whether it be trae or erroneous that is said.
If the church, or some special professors of the truth,
agree upon a truth, it may very weU sway with us.
But howsoever men say, a truth in reU^on is there
fore to be received because it is a truth, and an error
therefore io 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 io put away lying
out of our mouths. "Whatsoever things are frue, 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 ihem. For aU
lying is of the devil, and he is the father thereof,
John riii. 44, And fearful is ihe judgment that lying
draweth on vrith it ; for ' whosoever,' saith John,
Rev. xxi. 27, ' worketh abomination or Ues, shaU not
enter into ihe heavenly Jerusalem ; ' and again, chap.
XXU. 15, ' Without shall be dogs, and enchanters, and
whoremongers, and murderers, and idolaters, and
whosoever loveth or maketh Ues.' And therefore the
Holy Ghost very often very carefully forbiddeth it,
saying. Col. in. 9, ' Lie not one to another, seeing
that ye ^bave put off the old man vrith his works ; '
and again, Eph. iv, 25, ' Cast off lying,' &c. And
yet see how men love rather to Ue ihan to speak
truly ; as if they had rather run wiih the devU, than
walk in trath with God. One desperately Ueth 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 LXXXIV.

361

meaneth no harm by his lying. And another Ueth,
but it ia, 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 oan, yet some think
they may, plead pardon for iheir lying. The desperate
Uar, it may be, hopeth not for, nor reckoneth upon,
any pardon. He hath made a covenant with death,
and with heU he is at agreement. And what pardon
be hopeth for, I know not, that to conceal his other
faults and sins, also lieth. But if two sina be not to
be bound together, because in one we shaU not be un
punished, then what hope of impunity when unto
other sins is added also lying ? Now, for lying in
jest, no man, I think, wUl say ihat ii ia either a leas
fault, or more pardonable, than an idle word ; and
yet we aee our bleaaed Saviour teUs 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, Rom. iU. 8,
in that we may not do eril, by his rule, that good
may come thereof. So that we may not Ue at aU,
forasmuch as ' no lie is of the truth,' 1 John u. 21.
Some kind of lying is less faulty than other, but no
lie is of the truth, and we are to speak every man
truth unto bis neighbour. Let us, therefore, cast off
aU lying, even aU kind of lying. For the ' lying Ups
are an abomination to the Lord,' Prov. xii. 22, and
thefr judgment sleepeth not. For ' a false witness
shaU not be unpunished, and he that speaketh Ues
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, vrithout mincing it, and speaking it
by halves. The trath wUl bear out itself; speak,
therefore, the truth, and shame the deril. By speak-
frig the truth we are Uke unto God, but by lying we
are Uke unto the devU. "Whatsoever thfrigs, there
fore, are true, lei us think on them, and do them.
Again, are we to think on and to do whatsoever
things are true ? Let this then, thfrdly, teach us io

be tbat in truth which we would seem unto the world
to be, avoiding all hypocrisy and dissimulation.
Would we seem nnto the world to be reUgious 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, ke ? Lei us be such in
deed and in trath, noi in word and in show only,
' For ihe hypocrite,' as saith Job, chap. xiii. 16,
' shaU not come before God.' And therefore Peter,
1 Peter ii. 1, wUleih us to ' lay aside all malicious
ness, and aU guile, and dissimulation.' But who
hearkeneth or regardeth ? How ihany at this day,
like unto Judas, seem to kiss, when frideed they do
betray ? How many at this day, like unto Absalom,
make a show of inviting their friends unto their table,
when indeed thefr meaning is, if noi to kill them, yet
to snare and entrap them ? How many, like unto
Joab, seem to speak peaceably vrith thefr friend, when
indeed thefr purpose is to wound him ? How many,
Uke unto the Jews that came to Nehemiah, Neh. ri. 19,
speak fafr 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, hia 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 Uttle truth there is in the ways and
works of men, and so deep dissembUng in thefr whole
lives. So thai we may weU take up that of the pro
phet, Ps. xU. 1, ' The faithful are failed from among
the children of men. Men speak deceitfully every
one vrith his neighbour : they flatter with thefr lips,
and dissemble -with thefr double heart.' But, Job
riU. 13, ' The hypocrite's hope shall perish, his con
fldence also shall be cut off, and hia 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 honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely,
&c.— Philip. IV. 8,

VM/HATSOEVER things are honest. Here is tbe
^' second general bead of that Christian duty
which the apostle commendeth unto the PhiUppians,
wherein he exhorteth them to think on, and to do
whatsoever things may grace ihem with a reverent and
comely grarity, thai thefr grarity in aU thinga per
taining to them being auch as beseemeth thefr persons,
they may so purchaae 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, ihat whataoever things beseem our per
sons, we are to do them, and that with such a comely
gravity as may win reverence unto our persona. This
duty the aposile prescribeth unto Titus, and in him
unto aU ministers, where he saith, Titus ii. 7, ' Above
aU things shew thyself an example of good works, with
uncorrupt doctrine, grarity, integrity,* &c. ; where,
besides other things, ye see, he requireth in Titus, and

362,

AIRAY ON" TJHE PHILIPPL4,NS,

[Chap. IV.

so in other ministers of the gospel, grarity ; thai is,'
such an outward grave carriage of themselves, as may
¦win reverence unto thefr persons. This duty he pre
scribeth also to elder men, in the same ohap,ter, saying,
yer. 2, that they ought - to be ' sober, hopesi,,' kc;
hpnest, that is, grave, even with such a gravity as may
join reverence tothefr persons. And this duty in thia
place he prescribeth even unto all, that we all labom-
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 thai 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 ihe apostle exhorteth, saying,
Eph. iv. 82, ' 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 .morey in some less, but in all such as be
seemeth them, andmay join reverence to their persons.
This, then, should teach us to take heed and beware
of such Ughtness as is any way unbeseeming our per
sons ;¦ of Ughtness in our attfre 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 Ughtness is utterly unbeseeming in any
man. To see a minister wear this shag and ruffian
like hair, which is too, too common among aU 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 pf talk, or much abroad in the streets, or famiUar
vrith others than of her own sex ; to see a scholar
corn-ting 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 thefr
persons ihat offend any of these ways ! A man's
garment, saith the son of Sirach,'* and bis excessive
laughter, and his going, declare whai person he is.
Lightness in these things shew thai he is light, and
consequently his credit amongst men, and that worthily,
is also Ught. And yet how much do aU sorts offend
this way I Ministers and magistrates, ancient matrons
and young women, scholars, and men generally I
IJnto every of these; a reverence .beseeming them is
* Ecclus. xix, 28. ¦

due ; which yet they want,' because there wanteth in '
themselves that gravity vVhicb beseemeth thefr persons,
and whereby thtiy should win reverence unto thefr
persons. For here, ininy judgment, is one "very great
cause of that' want of reverence whichis everywhere.
We complain greatly,' and not without' just cause, of
great want of reverence in the younger sort towards
thefr elders and thefr betters in thefr places'"; but cer
tainly here is one greai cause of it; we ourselves,' every
man in bis place) walk noi in that grarity that be
seemeth our persons ; we are noi of that discreet and
seemly carriage which should win reverence 'xmto us
in our places ;¦ but noi considering onrsel-ves one way
or other, we bewray ihat vanity, that Ughtness, that
fooUshness, and oftentimes that boyishness in ourselves
v^rhich 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 whatsoevei! things
are grave, and decent, and beseeming our persons in
our places. Let us hearken unto our apostle; and'kt
us, every man, consider himself, and do that which is
grave and beseeming us in our places. Let us avoid,
both in our apparel, and in our gesture, and in our
talk, and in our deeds, whatsoever maiy bewray any
kind of Ughtness in us. So shaU we do that which in'
this point we ought, and so shaU 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
mendeth io the ' PhiUppians ; wherein he exhorteth
them to think on and to do whatsoever things are jnst,
that every one may have that which is right, and hone
may be defrauded of tbat which ia due unto him. For
the apostle's speech here of just things, is meant (I
take it) of things which may be juStly requfred' off us;
that such should be performed ; not of thii^' which
we may justly requfre of others; for such' thii^rwe
vrill exact fast enough, though we be not exhorted
thereunto. ' ' Hence, then, I observe ihis lesson for us,
that whatsoever things may justly be requfred of us,
we are to ihink on them and to do them. May the
Lord justly requfre a duty of us, and may ihe prince
justly require a duty of us ? ' Give unto God those
things which are God's, and give unto Csesar those
things which are Cassar's,' Mat. xxii. 21. That obe
dience which is due unto the Lord, give unto him ;
and thai loyalty which is due unto the prince, give
unto him. May our neighbour requfre a duty of us .
The rule of our blessed Saviour is general, Mai. rii. 12,
' Whatsoever ye would that men, shoiild do unto you,
even so do ye to ihem.' And a most absolute aiid
rare example thereof we have in Job, in chap, xxxi.,
fr-om ver. 16 to 22, whence it is most plain that what
could be justly required of him by bis neighbour, he
was not a-'wanting in it. i 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.

3&3

knowing that ye have also a master in heaven.' Are
we servants ? What our masters may justly requfre of
us, that must we tbjink on, and do; as it is written,
chap. iii. 22, ' Servants, be obedient unto them that
are your masters according to the flesh,, in aU thmgs,
not vrith eye-serrice as men-pleasers, but in singleness
pf heart, fearing God,' ,&c. Are we husbands ? "Whai
our wives mayjustly requfre of us, ihat must we think
on and do ; as it is written, ver. 19, ' Husbands, love
your wives, and be not bitter unto them.' Are we
vrives ? What our husbands may justly require of us,
that must we think on and do ;, as ii 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 chUdren to anger, lest
they he discouraged,' Axe we chUdren ? Ver. 20,
' Children, obey your parents in aU things, for that is
weU-pleasuig unto the Lord.' "Which also tutors and
scholara 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, ' tbat is, to the
poor with thee, thou shalt not be as an usurer to him,
ye shall not oppress him vrith usury.' Are we eccle
siastical men, or temporal men, or miUtary men, or
scholastical men, or public men, or private men ?
Look what may be justly requfred 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 requfred of ns by the law of natm-e 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
othervrise they cannot justly be requfred 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 requfred of us, do frideed make us debtors
unto thein ihat may require them of us. For, have
we counsel, wisdom, learning, strength, &c. ? We are
debtors unto them that need theae things, and require
them of ua. And hereupon the apoatle 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 spfritual gifts as he
had received of the Lord. Thfrdly, because the things
which a,re justly required, of ua may be for thefr good
that requfre them. For we are to do good unto all,
as theapostle exhorteth,, saying. Gal. ri. 10, ' Do good
unto all, but especiaUy unto them that are of the
hpusehold of faith,' Being, then, that thereby we may
do good, whatsoever things may juatly be requfred of
us, we are to think on them, and io do them.
This, then, should teach ua, in any case, to beware
of defrauding any of aiUything that is due unto him.
';Letno man,' saith the apostle, 1 Thes. iv, 6, ' op

press or defraud his brother in any matter,' But do
we not defraud ihe Lord ? defraud the prince ? de
fraud , our neighbours and brethren ? "X"es, surely.
And wherein do we defraud them ? In that we give
ihem noi ihat which is due unto them ; in that we do
not think on and do whatsoever thinga they mayjustly
require of us. For who is he ihat walketh in that
obedience which the Lord moat justly requfreth of
him ? Our manifold rebeUions 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 requfreth of us the sanctifjdng of
the Sabbath, and how. sharply he hath punished ihe
breach of that 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
haring our ales, by that most disorderly trunk-playing,
by rifling, by bowUng, aud divers other kinds of
gaming ; by our iU customs of riding, going, drinking,
dancing, and many the Uke offensive things on that
day ? If we must needs have these things, some of
which are heathenish, and the rest no way necessary
and Uttle better; yet let us spare the Lord his day, let
us consecrate thai day, and therein ourselves unto him.
We have other sins too many, though we do not add
this unto them of profaning the Lord his day. Let
us remember what the Lord in this justly requfreth of
us, and let us not defraud him of this due. Again,
how many ¦vUlanous and traitorous wretches are there,
which give not unto thefr prince that loyalty which
she most justly requfreth of them ? Those most
bloody treasons which her most unnatural subjects
have practised against her, besides many others plotted
by those faithless and crael monsters of Rome and
Spain — from aU which the Lord, by a friost mighty
hand, hath delivered her, and let us still pray unto our
good God that he wUl 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 shaU
we make ! how imperious are masters over thefr ser
vants, and how untrusty are servants toward their
masters ! how bitter are the husbands sometimes
towards thefr wives ^ and how undutiful are they again
towards thefr husbands ! how cockering are parents of
thefr children, and how stubborn are children towards
thefr parents I 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 io grate upon them to whom they lend I how
many men in the ministry defraud thefr churches of
that which is due unto them ! and how many of ihe
rest defraud the commonwealth of that which is due
unto it I To speak aU in one word, how few of aU
sorts think on and do thai which might justly be

36-t

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

required of them ! Well, ye see the apoatle would
have us to think on and to do whataoever 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 ua see what thing it is that may justly be
required of us. Noi one of us aU but we shall find many
things which the Lord our God, which our sovereign
prince, which our neighbours and brethren, may justly
require of ua. Not one of us all, but we shaU find
many thinga whicb, by the law of nature, by ihe law
of nationa, by ihe law of God, by ihe law of man, may
justly be requfred of ua. Let us therefore, every one
of us, think of these things, and let us, aU of us in our
place, do whatsoever may justly be requfred of us. Let
our care be not to defraud any, God or man, prince
or people, neighbour or brother, one or other, of ihat
which is due unto him; but whatsoever things are juat,
let us think on them and do them. So ahaU we do
that which we ought, and ao shall the wrath of the
Lord, which ia kindled against us, be tumed away
from us : It followeth : —
Whatsoever things are pure. Thia is the fourth
general head of that Chriatian duty which the apostle
commendeth nnto the Philippians, wherein he exhorteth
them to think on, and to do, whatsoever things are
pure, ihat having their conversation honest, holy, and
harmless, they might be blameless, innocent, and un
defiled by any filthiness of siu. "Whence I observe
this lesson for us, that whatsoever things are pure and
clean from all fllthiness of the flesh and of the spfrit,
we are to ihink 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 vU. 3 ;
which outward cleanness of the body we do not mis
like. But ihat is not the thing intended. For, as
our blessed Saviour teacheth. Mat, xv, 20, 'to eat
vrith unwashen handa defileth not the man.' Our
adversaries imagine that they think well on this point,
a great many of them, if they keep themselves single
and unmarried, though then they burn and wallow in aU
fllthy lusts and pleasures. But the Holy Ghost hath
taught us, Heb. xiii. 4, that ' marriage is honourable,
and the bed undefiled. ' And therefore he hath said unto
all, without exception of any, 1 Cor. rii. 2, ' To avoid
fornication, let every man have his wife, and let every
woman have her husband.' Thai outward cleanness,
then, of the body, in washing of the hands, and ihe like,
nor this abatinence from marriage, are ihe pure things
which we are to think on and to do, but far other thinga.
We are to be pure in heart, haring 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 liring God,' Heb, ix. 14, We are to be
pure in our tongue and talk, tbat ' 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, PhiUp. U. 15,
We are to be pure in our bodies, that our bodies may
be fii temples for the Holy Ghost to dweU in. Por
' know ye not,' saith the aposile, 1 Cor. ri. 19, ' that
your body is the temple of ihe Holy Ghost ?' To speak
aU in one word, we are io 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 fnU holiness in the fear of God,'
2 Cor. vU. 1. This is ibat purity which the Lord re
qufreth at our hands, even io be pure in our flesh and
in our spfrit, in our soul and in our body, in our hearts
and in our consciences, in our worda and in our deeds,
that 80 we may be blameleas and vrithout 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 ao, beloved. As the
prophet aaith, laa, 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 your
selves pure.' And with our apostle here, 'whatsoever
things are pure, ihink on them and do them,' Yea,
but this is a thfrig that carmot be : ' For none can say,
I have made my heart clean, I am pure from sin,'
Prov, xxi. 9. True indeed, yet are we stiU to endea
vour ourselves unto it, and to labour after it. We are
to ' desfre the best gifts,' 1 Cor. xu. 31 ; and we are
to ' follow peace vrith all men, and holiness,' Heb. xu.
14, though in this Ufe we cannot come unto them and
comprehend them. Otherwise that of our Sariour
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, ihat we may be pure both in body and in soul,
even in our whole man, untU the coming of Christ Jesus.
This, then, should teach us to take heed and beware
of whatsoever things may defile ua in our bodies or m
our souls. The time was when they defUed themselves
that touched a dead corpse, or anything that was un
clean. But aU those thinga perished with the using.
Now our blessed Sariour hath told ua. Mat. xv. 19,
what the things are that defile the man, and those are,
' evil thoughta, murdera, adulteries, fomications, thefts,
false teatimoniea, slandera ;' Ukevrise covetousness,
scurrile jesting, corrapt 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 your mouths,' saith the
apoatle, Eph. iv. 29. And yet, how do many of us
defile ourselves vrith filthy and unseemly talk ? B '^
a shameful thing unto chaste ears to hear what filthy
ribaldries, what bawdy talking, what uncomely jestmg,
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 wherevrith to glorify the God of heaven ; but as if
their tongues were their o^wn, to speak therewith what
they Ust, therewith they despite the Lord, offend thefr
brethren, "and defile themselves. Again, ' Fly fornica
tion,' saith the apostle, 1 Cor. vi. 18 ; ' every sin thai a
man doth is vrithout the body, but he that committeth
fornication sinneth against his own body. ' And yet how
do men defiletheir bodies in all places vrith the filthiness
of this sin ? ' Know we not, beloved, that our bodiea
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 coupleth himself vrith an harlot, is one body with
ber ?' And shall we join ourselves unto an harlot,
and cut off ourselves from the body of Christ Jesus ?
God forbid. Know we not thai our bodies are the
temples of the Holy Ghost to dweU in ? And shall we,
by foUowing 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 ofall hateful lusts and pleasures?
It behoveth, therefore, every man to look into himself,
how he suffereth himself to be defiled vrith this un
cleanness, that he keep his body a pure vfrgin unto
the Lord. Again, 'Let none ofyou,' saith the apostle,
1 Peter iv. 15, ' suffer as a murderer, or as a thief, or
as an evU-doer, or as a busy-body in other men's
matters.' And yet by killing, and stealing, and rob
bing, and all manner of eril-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
afler purity in all our ways, that we had even as Uef
be counted impure as pure. Yea, now we have taken
it up for a scoff and reproach unto them that make
any conscience of thefr ways, that, forsooth, they are
pure men, and they are pure women ; and if any such
haply tread a little awry, then. These be the pure men,
these be tbe pure women I Thus, instead of hearken
ing unto the apostle's exhortation, we mock and re
proach them thai endeavour io keep themselves pure.
WeU, 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 aU uncleanness, or covetousness, let it not
once be named amongst us, as becometh saints ;
neither filthiness, nor fooUsh talking, nor jesting,
which are thfrigs not comely; but rather giring of
thanks,' Even Vchataoever things are pure, let ua
think on them, and do them. It followeth : —
Whatsoever things pertain io love, Thia is the fifth

general head of that Christian duty which the apoatle
commendeth unto the PhiUppiana, wherein he exhort
eth them to think on, and to do whataoever things are
lovely, and may procure them love and favour with
aU men. For so I understand the apostle in ihis
place. Whence I observe this lesson for us, that
whatsoever things may win us love and favour amongst
men, we are to ihink on them, and io 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 ouraelvea, as that we grow in love
and favour amongst men. What then ? Are we to
communicate vrith the idolatrous in thefr- superstitions,
with the drunkards in their drunkenness, with the las
civious in thefr wantonness, vrith the idle in thefr idle
ness, with the unthrifts in their unthriftiness, vrith the
factious in thefr factiousness, with the careless in their
recklessness, vrith the camal 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 thefr
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 thai the same things also may purchase us
favour vrith God ; for othervrise, if they be not accept
able unto God, howsoever they might vrin us favour
amongst men, we are not to think on them, nor to do
them. "What, then, are the things which may win us
favour with God and men ? If we put on tender
mercy, kindness, humbleness of mind, meekness,
long-suffering, patience, and temperance ; if we be
true in word and deed, just in om- dealings, 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 vrin
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. iU. 12,
' Now therefore, as the elect of God, holy and be
loved, put on tender mercy,' &c.
Thia should teach ua to avoid the things which
may bring upon us the hatred and obloquy of men ;
otherwise than ihe manner of some is, who purposely
do some things, that thereby they may spite and
grieve aome men. It ia 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 io speak or do that which may displease

366

AIRAY ON THE PHILIPPIANS.

[Chap. IV;

our God; ihen our judgment sleepeth' not. If we
bring upon ourselves the hatred of men, and vrithal
ihe displeasure of God, the burden vrill 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 vrith

men, so that withal they be pleasing unto God; Let
us avoid whatsoever things may bring upon us the
hatred or diapleaaure of men,' specially* such as are
displeasing unto God. ' Let us love and Uve,' so that
we may be loved of God and man ; even whatsoever
things are lovely, let ua think on them, and do them.

LECTUEE LXXXV.
Whatsoever things are of good report, ihink on these things, and do these things, which ye have both learned and
. received, dc. — Philip. IV. 8, 9.

THERE ia 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 thinga
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, 'maketh the bones fat;' thatis, ao
comforteth, and rejoiceth, and strengtheneth a man, as
good fare which maketh him fat and well liking. Yea, ' a
good name,' saith the same Solomon , chap. xxii. 1 , ' is to
be chosen above great riches ;' yea, Eccles. vii. 3, ' agood
name is better than a good ointment.' Agood life, saith
the son of Sirach,"* hath the days numbered, but a good
name endureth for ever ; it contiuueth with thee above
a thousand treasures of gold. And therefore it is thai
men are oftentimes as jealous of their good name and
good report among men as of their lives, and count
themselves (after a sort) kUled, when their good name
is impaired or called into question. To have, then, a
good name, ye see, and io be well reported of, is aa
much worth as gold, nay, as a thousand treasm-es of
gold ; nay, as much worth as a man's life. Therefore
the aposile exhorteth, Rom. xii. 17, to ' procure thinga
honest before all men ;' things honest, ihat is, things
¦which may purchase us credit, and make us to be weU
reported of amongst men ; and our apostle in this
place io think on, and to do, whatsoever things are of
good report. Now, then, what are the things ihat
make us well reported of amongst men? Surely, if
it be said of us ihat we are men dealing faithfully,
truly, justly, and uprightly ; living honestly, soberly,
purely, and, godly ; walking wisely, modestly, peace
ably, and lovingly wiih our brethren, bearing thinga
patiently, aa becometh the saints of God ; in a word,
haring faith and a good conscience, and whatsoever
things pertain io virtue: if we be such men, these
things v?ill make us well reported of, and either bring
us io a good name, if we had it not, or coniinue our
* Ecclus, xU. 13,

good name, if we have it. For theae are things of
good report, both before the Lord, and also before men.
Yea, but thia is great vanity, to seek after fame and
good report among men, that men may speak weU
and report well of us. It is so indeed, if therein we
seek our own glory. For bow good soever, how fuU
of rare virtues soever the thinga 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 thinga that are of good report both before
the Lord and alao before men, not for our own glory,
but for the glory of Christ Jesus, in whom we beUeve,
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 weU spoken of for
For it is an ornament and honour- unto

the truth wiih men, if the professor^, of the truth be
of good report amongst men. And therefore- our
blessed Saviour saith, -Mat. v. 16, ' Lei your Ught 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 muiister, saith,
1 Tim. iU. 7, that ' he must be weU reported of, even
of them that are without, lest he fall into rebuke ;'
indeed, that the word of God be not evU spoken of.
And the apostle Peter, prescribing unto vrives how
ihey ought to order themselvea towards their husbands,
saith, 1 Pet. in. 1, 2, that they are to be ' subject unto
them :' and why ? ' Thai even they whicb obey not
the word, may without the word be won by the con
versation of the wives, whUe they behold thefr pare
conversation which is with fear.' And to the same
purpose he giveth thia general exhortation, chap. u.
12, ' Have your converaation honest among the Gen
tUes, ihat they which speak eril of you as of evil
doers, may by your good works which they shaU see,
glorify God in the day of visitation,' To the end,
therefore, that God may be glorified, and ihat the
truth whicb we profess may be weU spoken of, we are
to think on and to do whatsoever things are of 'good
report, whereby we may vrin or oontinue a good name
and report amongst men.
This, then, should teach us to take heed and be-

Ver. 8,9.]

LECTURE LXXXV.

367

ware of whataoever thinga may bring an evil report
upon ua ; and the rather, for thai the hurt thereof
lights not upon ourselvea alone, but upon, the name of
our God whereby we are called, , and upon the truth
of our God which we profeaa. What ill reports Eli
his aona 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 holy name
of God, and the offerings of the Lord. And so must
we reckon, that whatsoever ill report we bring upon
ourselves , by any evil that we do, it lights not on our
selves alone, but upon our God, in whom we believe,
and upon iis truth which we profess. And yet how
careless are; we of such thinga as bring ill reports
upon us.. Factions, divisions, and contentions, whai
ill reports do they bring upon na, and npon the truth
which we profeaa. And yet how ia the corn over
grown everywhere by these weeds and tares ! Every
one of us wULpost the name off from one to another.
The Brownists and Barrowiats, they make no dirision
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 lelse you will ; and that the prophet
Jeremiah: ao loathed it, Jer. xv. 10, that he waahed
hia hands clean of either lending or borrowing upon
usury ; that Nehemiah swept it out from among the
people aa a greai filthiness, Nehem. v. ; and that Ezekiel
condemneth giring upon usury, or taking increase, by
whai name aoever youwillcallit, Ezek. xriii. 13. And
yet how many professors of the truth hear evil for this
sin ; and how ill doth the truth itself hear for thia
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 evU report,
I, could vrish thai ihe professors of the truth would,
vrith Jeremiah, wash their hands of this sin. I should
instance in many other things of evil report ; but by
these you will conjecture what ia to be aaid of the
rest: for, generaUy this I say, whatsoever the thing
be; if it be of evil report, we are not to think on it,
nor tb do it, lest not only we, but the truth of Christ
Jeaua, hear evU for our sakes.
Yea, but what if an eril 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 cauae 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 diahonour, by evil
report and good report, 2 Cor. ri. 8. We cannot
atay men from reporting ill of ua. Our blessed Saviour
himself heard it said of himself that he waa ' a glutton,
and a drinker of wine, a friend of publicans and sin
ners,' Luke vii. 34, What marvel if the world speak
evil of ua, and, like the dragon, cast oui whole floods
of evil reports upon us. But this we are to look unto,
that neither we think on nor do anything thai, may
bring an [evil report upon us justly. For we hear
what our apostle saith ; whatsoever things are of good
report, we are to think on them and to do them ; bnt
whatsoever things are of evil report, we are not to
think on them nor to do tbem. Let us therefore care
fully look unto the things whereon we set our hearta,
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
ia it a thing of evil report, whieh may make us iU
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 ourselvea, shall
have honour ; but by things of evil report, our God
and hia 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, thai the apostle would have the PhUip
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 PhUippians 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 ii would be to no great pur
pose that in their hearta they should love and affect
these things, and enter into a aerioua 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 thinga are true, ka. 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 ihe ways of our lives, we must

368

AIRAY ON THE PHILIPPIANS.

[Chap. IV

shew forth the same. Heari and hand must go
together. If the heart indite a good matter, the
tongue must be the pen of a ready writer ; if ihe heart
believe unto righteouaness, the tongue must confess
unto aalvation ; and if the knowledge of auch thinga
aa 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 thai both in his heari he
might think on, and with his mouth might speak, and
in hjs life might practise, those thinga which were
good and right in hia 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 commandmenta with hia
whole heari. For, aa our blessed Saviour saith. Mat.
vii. 21, 'Not every one that saith unto me Lord, Lord,
shall enter into the kingdom of heaven, but be that
doth the vrill of the Father which is in heaven ;' and,
as ihe apostle saith, Rom. U. 13, ' Not the hearers of
the law are righteous before God, but the doers of the
law shaU be justified;' so is it likewise in this whereof
we now speak, that noi 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 ihink 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 ihat
as we think on, and love, and affect ihe things that
are good, so we wiU be ready also to do and to prac
tise that which ia good.
Let this, then, teach us io take beed how we flatter
ourselves vrith a vain persuasion of Christian piety
and performance of holy duty, when indeed we are far
from ii. Thou wilt say unto me, that thou thinkest
on the things that are irue, and holy, aud 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 affeciest ihe things
that are good, yet thou deceivest thyself. For say
that thine heart is set on, and ihat thou hast a very
good mind unto whatsoever things are true, thou
must also prove ii by doing whatsoever things are
true, by embracing a truth in reUgion, by speak
ing the truth with thy month, and by being thai in
truth whicb thou wouldst seem unto the world to be.

or else thou deceivest thyself. Say that thou lovest
and affectesi whatsoever thinga are honeat; 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 whatsoevea things are just ; thou must make ,
proof of it by doing whataoever things may be jiislly'
requfred of thee by God br man, or elae thou de-
ceiveat thyself. Say ihat 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 thinga are lovely ;
tbou muat alao 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 ihe 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 ihe 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, ii may be, seem
religious, but we are covetous ; we cry, it may be, in
our hearts, and witb our mouthsj Lord, Lord, bnt we
do noi the will of the Lord ; we would sit, it may be,
at the right hand and left band 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 ua 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 irue, &c. He ihat hath
made all, and is only worthy of all, let him have all ;
heart and hand, thought and deed, word and work,
lei all be employed in his service, let aU be always
bent upon whatsoever things are true, &c., that still
we think on them and do them.
Which ye have both learned, ke. This is ihe former
reason wbich tbe apostle useth to enforce hia exhorta
tion unto the PhiUppiana, and it ia drawn, as ye see,
from the things whereunto be exhorteth them, which
were no new things, such as they had not known or
heard_of, but ' which they bad both . leamed, and

Ver. 8, 9.]

LECTURE LXXXV.

3G9

received, and heard, and seen ' in him. "Where I note,
that the thinga whereunto he exhorteth them were such
aa they had both learned, and received, and heard,
and aeen in him, and therefore auch as both he might
the better urge, and they should the rather foUow.
Whence first I observe ihis lesson for the minister and
teacher of the word, that if he vrill 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 Ufe, that both they may hear and
learn the truth from his mouth, and Ukewise see the
same expresaed 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 Ufe they might see that integrity whieh be
cometh sainta. 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 trath soundly and sincerely, and in his life
to carry himself with all gravity and integrity, to be a
pattem of good works and holinesa 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 vrith the bread of God, the wholesome word of
truth, and to be examples unto them in all hoUness of
Ufe. Otherwise, whatsoever they build with the one
hand, they pull down with the other ; and Uke unto
tbe naughty cow, turn down with their foot all the
milk that they bave yielded. For preach they never
so well, labour ihey never so painfuUy, be they never
so eloquent and mighty in the Scriptures, if their life
be offenaive, thefr teaching will be unprofitable. Nay,
if their people can once say unto them, — ' Physician,
heal thyself,' Luke iv. 23, ' Thou that teacheat an
other, teacheat thou not thyself ? thou that preacheat
a man sbould not steal, doat thou steal ? Thou that
sayest a man should not commit adultery, dost thou
commit adultery?' Rom. ii. 21, 22 — let them never
look to prevaU with them for anything that is good.
Oh but the people should regard what thefr teachers
say, not what they do. True, indeed, for so our
Saviour hath said. But the teachers ahould be care
ful, as of that they say, so of thai they do, to lead
thefr people in and out, both in soundneaa of doctrine
and in holiness of life. For as a woe ia nnto them if
any perish for want of feeding, so Ukewise if any
perish by thefr iU and naughty example of living.
Let them, then, look unto thia, that neither attend
unto doctrine, nor give good example of life unto
others ; and they alao that attend unto doctrine, but
do more harm by thefr example of life than they do
good by their teaching; and they also that having care
that thefr Ufe be not offensive, either do not, or cannot

teach their people the thinga that belong unto their
peace. The good minister of Chrisi should be able
at all times to presa bia people unto the things which
they had learned, and received, and beard, and aeen
in bim. He that faileth in either, doctrine or life,
hath his woe ; how much more he that faileth in both !
Secondly, Hence I observe thia leaaon for you that
are hearers of the word, that whatsoever good thinga
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 npon 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 yon of
holiness of Ufe, and integrity of conversation ; and
lieth there not a charge upon you to be foUowers 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 shonld not hearken to the
good counsel of his father ? or that subject that sbould
contemn his prince'a ambassador ? Beloved, we are
your fathers in Christ Jesus, to beget yon, by the im
mortal seed of the word, unio a lively faith and hope
in Christ Jesus. How ought ye then, as dear chU
dren, to hearken unto your fathers' instruction, and
so to walk as ye have us for an example. We are the
ambassadora of the King of kmga and Lord of lords,
even of Christ Jesua, sent unto you in hia stead, to
declare unto you the wiU of our heavenly Father, and
to beseech you to be reconciled nnto 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 Jesua ? Do ye receive ua as the ambassadors
of Christ Jesua ? Is our measage entertained aa sent
from Christ Jesus ? I bear you record, aome of you,
that you receive onr message, and hearken unto us
gladly. But if aU of you say that ye do ao, then muat
I aay unto you aa 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
Aa

870

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

meaneth, then, the gunning and drumming in mine
ears ? what meaneth the lording and ladying which I
bear ? 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, wiU ye
not hear us ? If ye will not, it is not us, but it is ihe
Lord that ye refuse to hearken to and obey, as it is
written, Luke x. 16, ' He that heareth you, beareth
me ; and he that despiseth you, despiseth me,' saith
the Lord. We only, as the Lord his watchmen, warn
you of ihe wickedness of your ways ; we only, as the
ambassadors of Christ Jesus, pray ye that ye be re
conciled unto God. If ye hearken noi, sin lieth ai

the door, indignation and wrath is unto them that disr
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 have you blameless and
pure, and the 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.

LECTUEE LXXXVL
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, dc. — 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 the God of peace shall be
with them, if they will think on these things, and do
them. The thing, then, that, upon hearkening unto
his exhortation, is promised, is, the presence of the
only wise and ever living God, sometimes called ' the
God of glory,' in whom only is the fulness of glory,
and unto whom all glory is due ; sometimea ' the
God of love,' in whom only is true and perfect love,
and who alone is for himself to be loved ; sometimes
' the God of comfort and consolation,' in whom, and
by whom alone, we have true comfort unto our souls ;
sometimes ' our Peace,' which of 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
Uve in peace ; and sometimes ' the God of peace,' as
both bere 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 Chrisi ; for so it
is said, Rom. v. I , that ' being justified by faith, we
bave peace towards God through our Lord Jesus
Christ,' and likewise because of that outward peace
which be giveth us in the world, so far forth aa is
for his glory and our good. When, then, the apostle
saith that ihe God of peace shall be with them, the
frait of God's presence with them is thereby signifled,
in that he is caUed the God of peace. For hereupon
thus I understand this promise, that if they think on
and do these thinga 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 reconciliaiion 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 frait of their innocency and piety shall be peace,
inward and outward, with God, in their souls and in
the world.
Where, first, in that the apostle, the rather to
enforce his exhortation, annexeth this merciful 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 ihe 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 ns thereunto by most sweet and loring 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 wiU 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 thai we should walk in them,' Ephes.
u. 10. If we look into the written law of God, we
shall find that whatsoever things are irue, &c., we
ought to think on them, and to do them. So that
by tbe 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 niore bnt
that which was our duty to do, Luke xyii. 10, even
that which, as we are God'a workmanship, we are
bound, to do. And yet such is the mercy pf our God,
as that, to bring ua 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 bis commandments which I

Ver. 9, 10.]

LECTURE LXXXVL

371

command thee this day, then the Lord thy God wiU
set thee on high above all the nations of the earth, and
all these blessinga shall come on thee, and overtake
thee,' &c. To hearken unto the voice of their God,
and to obey his will, were thinga whereunto they were
bound, and which they were, npon their allegiance, to
do. Yet behold by how many and great promises of
blessings he inviteih 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 etemal 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 Ufe. 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. Bnt 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 unwiUing to ihe things that are good,
unless we be even drawn unto them by promise of
reward. But in that we are allured by promises, let
thia stir us up to follow afler such holy duties as bave
sueh promises of reward from the Lord, If the world
do promise honour, there needs not any to spur the
ambitious forward ; ao ia it with the sensual man, if
the flesh do promise pleasures ; and so is it with the
covetoua, 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 tbe flesh, or of any like
thing, so stir up the ambitious, sensual, and covetous
worldlings to ran after their vanitiea, and shall not
the promises of the Lord stir up his children to foUow
after such thinga aa have auch promises of reward
from him ? ShaU the words of wind and worse so
prevail with them to ran after, I say not after a cor
ruptible 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 tbem an in
corruptible crown ? It is a shame that the children
of darkness should thua overgo the children of
li^t 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 Chriatian piety. Let
ua not despise the mercy of ihe Lord, but, aa dutiful
chUdren, let ua follow after tbat 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 wUl think on and do those
things whereunto he exhorteth them, I observe whai
the fruit of innocency, piety, and holy walking wiih
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
hearta by the power of the Spirit, they may be ful
filled with that peace ¦which paaseth all understand
ing. Will we, then, have the Lord to be present with
ua by his grace ? WiU 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
thinga are honest, whatsoever things are just, &c., 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
we are able to do, yet sbould 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 ia so polluted by the filthiness of
ihe flesh and of the spirit, wherewithal we are defiled,
that if it be weighed, it wUl be found too light in it
self to deserve any good at the Lord's hand. Noi
one straight line that we draw, but all our paths are
crooked, and ' aU our righteousness is aa filthy clouta,'
Isa. Ixiv. 6, so that no merit, but of death, which is
the due reward of sin, Rom. vi. 28. How, then, is it
that this fruit of God's presence, this blessing of peace
by the God of peace, foUoweth our performance of

372

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

Christian piety ? It is not of merit, but according
unto promise. For as in tbis place ye see, he bath
promised such fruit io follow such holy walking. He,
then, which hath promised, being not aa 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 be bath pro
mised. And if we keep the condition, the promise
sball surely be fulfilled ; if we ihink on and do these
things whicb we have heard and leamed, 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 ihe mercy
of God. He imposeth a condition upon ua, 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
ns io think on and do these things ? Nay, our
aposile plainly telleth us, 2 Cor. iU. 5, that ' we are
not sufiScieni of ourselves to think anything thai is
good, as of ourselves, but our sufficiency is of God.'
Ill enough we can think of ourselves ; for in ourselves
' all the imaginations of the thoughts of our hearts are
only evil continually,' Gen. vi. 5, but we cannot think
anything that is good as of ourselves. What, not
think f How then can we do the thing that ia good ?
Our apostle tells us, PhUip. U. 13, that 'it ia God that
works in us both the will and the deed, even of his
good pleasure,' so that if we desire anything that ia
good, or do anything that ia good, it ia God that
works in us, boih the good desfre 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, kc, and
he alone suggesieth unto us both the thinking on, and
the doing of these things ; and he aaith unto us. If
ye walk in my laws, &c., and he alone maketh us io
walk in bis laws, and worketh in us whatsoever thing
is good ; so thai 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. Thua, then, ye
see thai so the God of peace ahall be with na, if we
think on, and do whatsoever thinga are true, &c. ; not
tbat either the merit of our Christian and holy walk
ing procuretb 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 io do these things, and
that bindeth himself by promise to be wiih ns, 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 leam what shall be unto them
that do not think on, nor -do whatsoever thinga are
true, &c., even whataoever thinga they have learned,
and received, and seen in their ministers and teachers.

namely, this, the God of peace shall not be with
tbem. ' There is no peace,' saith the Lord, laa. xlriii.
22, ' to the wicked.' And again, 'The wicked,' saith
the prophet, Pa. ix. 17, ' shall be tumed into hell, and
aU 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 vrith theni that so neglect
the things that belong to thefr peace. For them that
honour him he wiU honour, 1 Sam. ii. 30, and they
that despise him sball be despised. Join Ught and dark
ness, Christ and Belial, and then let the God of peace
be with them that neglect the thinga that belon" unto
their peace. And yet how many are there that wiU not
come to learn, and receive, and hear of ua 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 ua, the things that are frue,
honest, &c, ! The absence of some (for the most part)
from these our holy meetings, and the dissolute negU
gence of others, which being preaent are aa if they
were absent, give too, too piam testimony to the truth
of that I say. Oh, would we have the God of peace
to be with ua ? Who is so desperately wicked that
would not ? Here we see how we may have the God
of peace_ io be with us, namely, if we think on and do
thoae thinga which we have leamed, 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 thmgs, as too
many do ; or abaent ourselves from the hearing, and
learning, and receiving of those things, as others do ;
bow shaU the God of peace be with us ? Nay, he
shall set himself against ns, and instead of peace with
him and in our own souls, he shaU arm himself against
ua, and send trouble into our souls. Let us, there
fore, think on and do whatsoever things are tree,
&c., even whatsoever good things we have leamed, and
received, and heard, and seen in our ministers and
teachers ; and let us take beed 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 shaU be with us, to give us
his peace ; but if not, he wUl 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, kc. After those sundry exhor
tations unto the PhUippiana in the former part of this
chapter, whereof hitherto we have spoken, now fol
loweth the latter part of the chapter, wherein he giveth
tha,nks unto the PhiUppians '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 thefr great
care for him, shewed by the things which they sent

Ver. 9, 10.]

LECTURE LXXXVL

37S

him by thefr 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. Firat, then, he signifieth, I say, hia
rejoicing for their great care for him, when he aaith,
' Now rejoice I,' &c. In that he saith, ' I rejoice
greatly,' he signifieth the greatness of his rejoicing,
that he waa almost ravished with joy for their care for
him. In that be 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
wro-aght 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 iheir 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 bath 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
slacknesa of their care for him, aa not proceeding from
want of wUl, but from want of opportunity to send
that which they desired. In these words, then, I note
these three branches : flrst, the apostle's rejoicing for
thefr 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.
Ffrst, then, here I note the apostle's great thank
fulness unto the PhiUppiana for their great care of
him, whereof 'he giveth them to wit, when he aaith,
that he rejoiceth greatly for their care for him.
"Whence I observe this leaaon 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 thankfulneaa 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, xxUi, 12, and thank him ! When
Boaz gave leave unto Ruth to glean in the field, how
thankful unto him were boih Naomi and Ruth, chap,
ii. To omit others, our apostle, wbat thanks giveth
he unto PriscUla and Aquila, for their constant cleav
ing unto him ! Rom. xvi. 4. How thankfully ^doth he
remember the Galatians' sometimes exceeding greai
love and kindness towards him ! Gal. It. 15. And

bow thankfully doth he remember Philemon's love to
wards all sainta ! ver. 5. ^Generally that of the pro
phet, Ps. xxxiii. 1, ia true even in thia, that ' it be
cometh well the just to be thankful,' aa imto the Lord
for his merciea, so unto man for such benefits as they
have received of man. For thus both he ihat receiveth,
shall do that which might be expected ; and he thai
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, evU shaU
not depart from his house,' Prov. xvii, 13. And what
else doth he that repays good tums 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. iU. 2, 3, as ' aelf-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 io be
reckoned among the worst, which are as unthankful
as the most ! Whose fault aoever it be, it ia a foul
fault, and one that includes all. Let ua beware of it,
and let our thankful mind be known to aU that any
way deserve well of us.
Secondly, In that the apostle saitb, that he rejoiced
in the Lord greatly for their care for him, I note that
the apoatle'a rejoicing was not so much for the boun
tifulness of their gift, but especiaUy for that the Lord
by his Spirit had enlarged their hearts to a Christian
care over him. Whence I observe this lesson for ua,
that when any do relieve na, being in prison, poverty,
need, sickness, or any other adversity, we are not ao
much to rejoice in the gift by which we are reUeved,
but especially we ought to rejoice in the Lord for thai
he hath vouchaafed to touch their hearts with a godly
feeling of our wants, and a Christian care to supply
our wants. Thankfulness unto them is beaeeming
and requisite, aa before we heard, but our apecial care
should be to lift up our eyes unto the Lord, and to re
joice in him. For he it ia that openeth the bowels of
compaasion, and toucheth with a tender commiseration
of thefr 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 thefr faith in Chriat
Jesus, ao for thefr love towarda all saints : ' We give
thanka to God, even the Father of our Lord Jeaus
Chriat,' saith the apoatle 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 io
relieve the necessities of the poor saints.
Ffrst, 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

S7-4

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
beUies 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 shaU come, w-herein ye shall cry, and not be
heard. For so it is written, chap. xxi. 13, ' He that
stoppeth his ears ai 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, Lei me exhort them of the poorer sort, to
learn to rejoice in the Lord for the care which he
stirreth np in iheir brethren for them. It ia too, too
commonly seen in many of you, that as ye wani the
wealth of the world, so ye want also the grace of God,
Ye sit and beg alma 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 ihe 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 unio him, that it wUl
please him io 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 bim for the care which he stfrreth
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 incUne
men's hearts to relieve you. Thus shaU he be well
pleased, and thus shall he incline men more and more
to reUeve you.

LECTUEE LXXXVIL
Now J rejoice in the Lord greatly, thai now at the last ye are revived again to care for me ; wherein notwithstanding
ye were careful, but ye lacked opportunity. — Philip. IV, 10.

I^HE next thing which I noted in these words, was
the Philippians' slackness to care, for some time,
for the apostle ; for in that he saith, ' I rejoice,' kc,
' that now at last ye are revived,' &c., be 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 simiUtude, that as trees
which in winter seem to be dead and withered, flourish
and grow green again in the spring, so thefr 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 Spfrit, are not always alike
orient and eminent, not always alike manifest and
apparent, but sometimes they languish and decay, and
aire aa if they were not. Abraham, the father of the
faithful, sometimes Ued and spake not the truth. Gen,

XX. 2. David, a man after God's ovm heart, after his
murder and adultery, slept as it were in the dust a
great whUe tUl Nathan awoke him, 2 Sam. xu. 13.
Peter, unto whom it was said. Mat. xri. 18, ' Thou
art Peter, and upon this rock I vriU buUd my chm-ch,'
had got a great fall, when he heard ii said unto him,
ver. 23, ' Get thee behind me, Satan ; thou art an
offence unto me.' The church of Corinth's Ught was
so dimmed for some while, that the apostle doubted
how to come unto them, whether ' with a rod, or m
love, and in the spirit of meekness,' 1 Cor. iv. 21;
And the Philippians' care for ihe apostle was so for a
while frozen and key-cold, that tbey seemed quits to
have forgotten him ; so subject unto thefr infimuties
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 are so eclipsed in them, ihat they which

Ver. 10.]

LECTURE LXXXVII,

375

should be ' as trees planted by the rivers of water,
bringing forth thefr 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 sometimea as fire under the ashes or
embers ; that thefr 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 olthers
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 ;
ihe wicked are indeed like the heath in the -wilderness,
they are indeed corrupt trees, and without fruit, tvrice
dead, and plucked up by the roots. For though some
of them be, it may be, as the fig-tree which Christ
cursed, Mat. xri. 19, having leaves and shadows, and
shows of divers good graces of God's Spirit, yet look
welkupon them and consider them, and ye shaU find
that either they have no frait, 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 thefr
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, yet is there in the root, and after-
-ward shoots out ; though now they be as dead, yet
afterwards they rerive again. Their faith and love
are so"metunes raked up as it were in the ashes ; but
infideUty is bound up in the soul of the wicked, and
hatred eateth up the bowels of their belly. Their
charity is sometimes cold, aud their obedience full of
defect ; but the very bowels of the wicked are merci
less craelty, 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 foUoweth it is but
a blossom. But the chUdren of God are taught by
God's Spirit, and howsoever for a time the Spirit shew
not itself in them, yet doth it afterwards bud forth
into the fruits of trae righteousness and holiness. To
speak all in one word, the wicked revive not afler 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
thefr former works : and again, the vricked only for
some time seem to Uve, 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 io be dead, and
at last revive again unto the life of God, through the

power of ihe Spirit, which was never quenched in
ihem. Here, then, is both a word of comfort unto the dis
tressed, and a watchword likewise unto all in general.
A comfort it must needa be unto the afflicted aoul, tbat
in the deareat children of God, the life of God ia not
always so manifest ; but that sometimes they seem to
be dead, yet at last do revive again, and do thefr
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
Spfrit within thee ? Art thou cold in zeal, cold in
prayer, cold in charity ? Hast thou slacked that dili
gence which thou wasi wont to use in the serrice of thy
God, in thy duty towards thy neighbours and breth
ren ? Well, pluck 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 Spfrit within thee ? Hast tbou
sometimes comfort in the having of those graces, the
want whereof doth now disquiet and disconafort thee ?
Oh what else ? And there is thy grief that now thou
findest not that comfort in them which thou wast wont
to find. WeU, be strong and comfort thine heart, for
thy God at the last vriU rerive thee. Thy God wiU
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 tby light shaU
break forth, though not as the sun in his brightness,
yet so clear that the life of thy God shall be manifest
in thee.
Only let this watchword be unto thee, and unto aU
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 ye stir up the grace
of God in you, and labour by prayer and every holy
course, ihat 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 bath
seized upon you, and stir up every good grace of God
in you. Quench not the Spirit that is within you,
but strive to grow up in grace and every good gift of
the Spirit. Is your love towards God's saints abated
in you ? Hearken to the apostle, Rom. xii. 9, ' Be
affectloned to love one another with brotherly love,'
and ' lei your love be without dissimulation ;' and
pray alwaya unto the strong God of your salvation,
thai your love may abound daily towards aU saints.
Yea, whatsoever good grace is decayed in you, give aU

376

AIRAY ON THE PHILIPPIANS.

[Chap. IV,

dUigence thai it may be revived in you, and labour
thereunto by all prayer and supplication in ihe Spirit.
The last ihing which I noted in these words of the
aposile, was the aposile'a excuae of the PhUippiana'
slackness io care for him. For in that he saith,
' wherein notwithstanding ye were careful, but ye
lacked opportunity,' he interpreieth thefr slackneas to
care for him, to proceed, not from want of good wUl
towarda him, but from want of opportunity to send
unto him that which they desired. Whence I observe
this lesson for us, that we are not always sharply to
censure the languishing of our brethren in faith, love,
or other virtue, but rather charitably to judge of them,
and so much as in a good conscience we may, io salve
and excuse them by a kind and favourable interpreta
tion, Noi 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 dutj'. 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 ihere may be
of charity, yet proceeding rather from want of oppor
tunity than from want of will to perform that duty.
And so in other things, causes sometimes may be pre
sumed to be of auch 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 ia evil, that to be
ain which ia sin, as they do that deny Abraham to
have lied, when he said of Sarah, ' She is my sister ;'
that deny Joseph io have sworn, when so oflen he
protested unto his brethren, ' Bythe life of Pharaoh ;'
ihat deny Peter to have sinned (at the least mortally)
when Paul withstood him to his face ; and they like
vrise that say of pride, it is cleanliness ; of covetous
ness, it is thrift ; of deceit and fraud, it is vrisdom ; of
hypocrisy, it is com-teous humanity ; of lascivious
wantonness, it is requisite cheerfulness, and the like.
For this is not charitably to bear vrith a fault, charity
being, as not suapicioua, so not foolish, to deny that
to be evil which is evil ; neither is it io 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 else soever we do so, wbat good so
ever we shall do thereby unto others, surely we shall
do great wrong unio 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 shaU do more than in a
good conscience we may, the end thereof wUl be bitter
as gall and wormwood.
Here, then, are three sorts of men to be reproved
and condemned ; firat, such aa upon every slip of
thefr brethren, and every blemish wherevrith they can
be tainted, are ready sharply to censure ihem, and by
their censure to condemn them whom the Lord hath
noi aondemned. '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 condenmest 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 faU 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 vrith 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 thefr judgments towards thefr brethren,
speak good of that which plainly is evU, and interpret
that unto the best which in plain eridence is sinful
and wicked. What ! must charity be a fool ? As
she is not suspicious, so she is not fooUsh ; as she
will not easily think ihe worst, sp she vrill not suffer
herself to be abused. For if, when a man shonld be
present at tbe sermon, he be ordinarily bowUng, or
carding, or drinking, must I in charity think that he
hath necessary occasions of absence ? Or when a man
wiUingly 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 ihat so
thinketh ; and this will commonly, if it be marked,
fall out to be irue, 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 ihe faUs of our brethren, lest we offend against
the rule of charity, so let us take heed lest upon a
foolish conceit of charity we think well of that wliich
indeed is evU, and soothe them up in their sins whose
sins were io be reproved. As ihe Preacher saith,
Eccles. vii. 18, 19, 'Be not thou just over muchl*
and again, ' Be not thou vricked 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 LXXXVIL

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 noi acquit where ihe
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 aa vricked and ungodly men, nor yet to
acquit all thoae that do auch 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 aeem a very
charitable fault, yet if in any reapect 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 ua be ready to make the best of thfrigs we may,
but let us ever remember to bold faith and a good
conscience. And let this suffice to be noted from
the several points in these words.
I speak not, kc. The apostle having signified in
the former verse his great rejoicing in the Lord for the
PhUippians' care over him, now signifieth his rejoicing
to be, not so much for the present gift they sent him,
because therewith his want was suppUed, 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
bia 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, verae 11-13. Secondly, he telleth
them that, noivrithstanding he rejoiced not in their gift,
yet he commendeth thefr Uberality shewed both now
and at other times towards him, verse 14-16. Thirdly,
he telleth them that the thing wherein he rejoiceth is
the frait of thefr gift, for that it shaU further thefr-
reckoning, verse 17, These be generally the points.
I speak not, kc. In these words, as I said, the
apoatle, to meet vrith the suspicion of a covetous, or
at least an abject mind, denieth that he rejoiced for
thefr gift, as if before he had received it be had been
cast dovm through want, or were not able to endure
hia 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 dovm before this
help came unto you. No, no, saith the apostle, ' I
speak not this becauae of want,' because my want is
suppUed, aa if before this supply came I had been cast
dovm through want, or were not able to endure want.

' For I have learned in whatsoever state I am,' kc,
which is a proof that it was not for the gift that he
rejoiced, becauae hia want was supplied by it, but for
some other thing.
Where I note thai 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
dovm through heaviness, namely, the children of God,
who walk so as they have the apostle for an example.
What ? are not the children of God pinched with
want ? Was not Abraham driven by famine out of
Canaan into Egypt ? Was not Isaac driven by famine
from one place unto another ? And was not ihe same
lot unto all the patriarchs ? Had our blessed Saviour
himself a house to put his head in ? Were not the
holy apostles tried, as by many other ways, so by
want ? Yes, surely, amongst other affiictions, want
and penury is one, wherevrith 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 aU things work together for the best unto those
that love and fear the Lord. And therefore they
hang not dovm their heads, nor are casten down
through heaviness ; they mm-mur not at the Lord, nor
break out into impatience, but patiently depend upon
that God that commanded the ravens to feed his pro
phet EUas, and that feedeth the young ravens that
cry for want of food. They know that the Lord careth
for them, though the world seeth it not, and that he
vrill supply thefr wants, so far as he seeth is good for
them, and therefore they comfort and cheer themselv^es
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 ofthe Lord unto ihe godly, and both
are plagues and anarea unto the wicked. By poverty
and want the godly are oftentimea tried, to see whether
they wUl blaspheme God to his face, whether they
vrill murmur against the Lord, whether they can be
content, as io receive good at tbe hand of God, so to
receive evU, whetber in time of adversity they wUl go
away from the Lord. By riches likewise the godly
are often tried, to see whether they wiU thereby grow
proud and forget the Lord ; whether they vriU, as good
stewards, use them to the glory of his name and the
good of thefr brethren ; whether they wiU bear them
selves as enriched by him, and make him their chiefest
treasure. Both these, I say, are trials unio the godly,
that the trial of thefr faith may be found to their
praiae, and honour, and glory at the appearing of

578

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

Christ Jesus. Again, poverty is often laid upon the
wicked for a- 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
necessit}' as an armed man ; ' and riches are often
given unto them as snares, as the apostle sheweth,
where he saith, 1 Tim. vi. 9, thai ' they that will be
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 are to look unto,
for that these are common to the vricked wiih the
godly, but how they work upon men's affections, what
effects ihey have among the children of men. Doth
thy poverty and want make thee hang down thy head,
break thy heart through heariness, 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 I stand in fear of thee, neither can I comfort
thee vrith 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 belongeth an inheritance among the saints.
Again, do riches lift thee up in pride above thy
brethren, set thee a-running after noisome lusts and
pleasures, choke the word, and the graces of God's
Spirit within thee, and make thee to start aside from
thy God like a broken bow ? Then thy riches are a
snare unto thee, and they tum unto thy destruction;
but 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 wanteth, and yet is rich ; that is rich, and yet
wanteth ; ihat wanteth the world's superfluity, and yet
is rich in God's favour ; and that ia 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 be cast down with heaviness, but let us be
cheerful in our God, who can supply what 'wanteth if
he wiU, and wiU if he see it good. If we have plenty,
let us not abuse it to riotousness and wantonness, but
let us use ii to God's glory ; so shall our want be com
fortable, and our riches a blessing unto us.

LECTUEE LXXXVIIL
For I have learned, in whatsoever state I am, therewith to be content.
^c— Philip. IV. 11, 12.

And I can be abased, and 1 can abound,

T^OW in these next verses following, the apostle
ly signifleth 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,' kc, he denieth that he rejoiced
because his want was supplied by their gift, as if,
before that supply came unto him, he had been cast
down through heaviness, or were not able to endure
his want. Where, in that he was not cast down
through want, I observed who they are whom want
doth not pinch to cast them down through heaviness ;
namely, the children of God, who walk so as they have
the apostle for an example. Not that the chUdren of
God are never pinched with want, but though they be
ofttimes in want, yet are they never overcome of
want. For they look unto the Lord, and rest in him ;
ihey know that he maketh poor and maketh rich, that
he can supply their wants if he wiU, 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 foUow these in them. For
poverty and riches, plenty and want, even both these
are common to the wiclied 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 he will, and will if he see it good, supply their
wants. Again, through riches the wicked- grow proud,
run after their lusts and pleasures, oppress their
brethren, and forget their God ; but the godly use
their riches io the glory of God, the good of their
brethren, and their own honest and lawful use and
comfort. As, therefore, we bear or droop under our
wants, we are poor or rich in God's favour; and again,
as we use or abuse our riches, we are poor or rich in
God's favour ; and therefore this is the thing that we
are to look at, how men are affected through their
poverty or their riches. Thus far we have already
proceeded. It foUoweth : —
For I have learned, kc. This is the reason whereby
ihe apostle proveth that he spake not because of want,
that the supply of his want by thefr help was not the
cause of his rejoicing, as ii-, before thai supply came,
he had been cast down through heariness ; but now
that they bad holpen him, he rejoiced. And his
reason standeth thua : I have leamed to be content

Ver. 11,12.]

LECTURE LXXXVIIL

379

with mj' ovm 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 be ought to be content with his estate,
whatsoever it was. But he had learned, by long expe
rience, to be content with his ovm estate, whatsoever
it were. If he were in labours, in perils, in watehings,
in hunger and thfrst, 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 atatea, 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 Spfrit 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 ihis Ufe,
' I am instructed ' and religiously taught (for so the
word signifieth) ' both to be full and to be hungry,
and to abound, and to have want,' and still I can be
content with whioh of these estates soever, and neither
grow insolent through my better, nor be cast down
with heaviness through my meaner estate, nor reUn-
quish my duty in my caUing, 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 fm-ther use and benefit.
The first thing which I note is from the reason of
ihe 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 leamed this lesson by his
own long experience ; we have precept, and example,
and experience to teach us ihis lesson. ' Godliness,'
saith our apostle, 1 Tim. vi, 6-8, ' is great gain, if a
man be content -with that he baih. 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
ihe fruit of godUness. For as godliness hath this
honour, to be the only greai gain of Christians, so hath
it thia fruit, thai ihe man that ia godly is content with
that he hath. Secondly is set do^wn the reason whioh
might and should make us to be content with that we
ba-ve, ' For we brought nothing into ihe world,' ko.
Thfrdly ia set down an exhortation unto contentment,
which may and ought to be unio us a precept, that
when we have food and raiment, we should therevrith

be content. To the like purpose is that part of our
bleaaed Saviour's sermon, Mat. ri., 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 witb
that we have, and io 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 prevaU 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
was, we should look on him, and Ukewise be content
with our estate, whatsoever it be. Whereunto might
also the examples of our blessed Saviour, and of aU
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 ever
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 stUl 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 aU 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
thefr 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
they may seem to be forsaken ; neither do thefr pos
terity beg their bread, as driven to any erigeut further
than the Lord seeth it to be for thefr 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 ihey 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 ihey 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 vrith om-
estate, whatsoever it is ?
Bui, it may be, it will be questioned, what it is to
be content ? The word which the apostle here useth
properly signifieth such a one as is so content vrith

380

AIRAY ON THE PHILIPPIANS,

[Chap. IV.

that he hath, as that he resteth whoUy in himself,
neither needeth anything of any other. And so only
God himself is properly said to be content with that
be hath, because he alone is aU-sufficient, having aU
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 wiU 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 vrith 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, yet 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 om- God, worship
other gods, and fall down before a wedge of gold,
being therefore called idolatry. The covetous man he
is never content with that he hath, but the more he
hath, the more still he craveth ; his desire is like unto
hell, it is never filled, but with the horse leech, still
it crieth, ' Give, give ;' and Uke unto the grave, or
the barren womb, or the earth that still drinketh in
water, or the fire, wbich, the more fuel it hath, the
more it is nourished, he never saith. It is enough. If
he have but a Uttle, he thinketh he hath not enough ;
if afterwards he have more, yet he thinketh he hath
not enough ; if after that be have more, yet he thinks
of another enough, and enough is always to come,
though already he have more than enough. Yea, if,
with Ahab, he have a kingdom, yet shall not poor
Naboth be able to hold his own by him, but his vine
yard, even his only vineyard, he must bave, and he
will have. Many such there are, which have enlarged
their desires like bell, which can never be content with
that they have, whatsoever tbey have ; whereupon are

murmurings, contentions, mutinies, wars, thefts, and
aU unjust dealing, and, in a word, all eril. For
' covetousness,' as the apostle saith, 1 Tim, vi, 10,
' is the root of all eril, which, while men lust after,
they err from ihe faith, and pierce themselves through
by many sorrows.' We may not therefore be Uke
unto these ; but, hating covetousness, we must be con
tent vrith that portion which the Lord hath given us,
be it more or less ; with thai 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 wUl ; and again, ff
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 Saviom-, Mat. ri. 32, ' knoweth that ye have
need of these things :' and again, chap. vii. 11, ' If
ye, which are evil, can give good gifts unto yom- chil
dren, how much more shaU your Father wliich is in
heaven give good gifts to them that ask him ? ' Doth
our heavenly Father know what we have need of, and
wiU he give us the things which we need ? If, then,
we need health, he wiU send it if it be good for us ;
if we need wealth, he vriU send it if it be good for us ;
if we need Uberty, he wUl send it if it be good for us ; ,
if we need peace or love in the world, he wiU give it.
if it be good for us ; and generaUy, 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, vrith the malcon
tented person, always misUke our present state, what
soever it is. He that openeth his hand, and filleth
all things living vrith plenteousness, hath enough for
us always in store, liberty enough, health enough,
wealth enough, &c., to reach out unto us if he see it
good for us. Let our eyes, therefore, always wait
upon bim, and let us learn, in whatsoever state we are,
therevrith to be content.
The second thing which I note, is from the confir
mation of the apoatle'a reaaon, 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,' &o.,
he speaketh as well upon experience in himself, as he
had found that be 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 chUdren,
doth noi always keep tbe 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 U. 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. 2a.
And to be silent in the rest, of that good convert

Ver. 11, 12.]

LECTURE LXXXVIIL

381

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 xU. 42. That lazar
Lazarus, Luke xvi, 20, wbo, when he died, was carried
into Abraham's bosom, waa a very poor beggar. Thoae,
Heb. xi. 37, that ' wandered up and down in aheep-
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 weU be thought, in the world. Yea, our
blessed Saviour saith of himself, Mat. viii. 20, that
' the foxes had holes, and the birds of the heaven had
nests, but the Son of man had not whereon to rest bis
head.' And again. Job in hia time was ' the greatest
man for substance and wealth of all the men of the
east,' Job i. 3, and likevrise 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 whUe, Esther ii. ; but after a while
the Lord exalted them both unto great honour and
dignity, where they had all thinga at their deaire,
chap. viii. Our apoatle aaith, 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, deapiaed, and made aa the filth of the world, and
the offscouring of all things ;' and yet what by mfracles
which he wrought, diseasea which he healed, and aoul-
converaions which by hia ministry were wrought, he
was often much honoured, and many times abounded.
Thus the Lord ministereth his temporal blesaings as
he wiU, to some more, to some less, and to the same
men at some times more, and at some times less ;
even to aU, and at aU times, according to the good
pleasure of his will. In some of his children he will
be glorified by thefr 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
heavinesa, aa the wicked ; herein God ia glorified.
Again, in some of hia children he will be glorified by
their wealth and richea, by iheir honour and prefer
ments, by thefr power and authority ; for, in tbat in
theae things be so tempereth them, that they use them
to the glory of his name and ihe good of their brethren,
and not swell thereby, nor abuse them as the wicked
do, herem he is glorified. Again, in aome of hia
children he wiU be glorified both in plenty and in
want, both in honour and in diahonour ; 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, flrst, teach tbem that abound in

wealth and greatneaa, these two points : first, not to
disdain their inferiora 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 aa great in God'a favour, and abound as
much in the graces of God's Spirit, as thou that basi
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 aUke 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 cauae 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
haring, bnt the well using of our richea and authority,
&c., commendeth us unto God ; and how mueh so
ever we have, if we use not well that which we have,
it is no token to ns of his grace and favour towards
us. Nay, if he give us riches and honour, &c., and
not withal the grace to use them aa we ahould, they
are unto ua an occaaion of faUing, of falling from God,
of falling into idolatry, of falUng into many foolish and
noisome lusts, of falling into all the snares of the devil.
Hast thou then wealth, honour, authority, ka. ? 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 uaeat 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 deUght and set our hearts on them as we do,
but we would think of well using them a great deal
more than we do. Aa many therefore aa God hath
blessed with theae thinga, let them study to glorify
the Lord by them, that so they may have comfort in
them, aa in tokens of hia special favour towards them ;
and always remember to rejoice in the Lord, as in
your chiefest treasure.
Secondly, For auch as are abased and in want, let
this flrst be a comfort nnto them. For this, that they
are abased and in want, that they are hungry, thfrsty,
cold, naked, reviled, persecuted, and the like, is no
token that God hath forsaken them, or shut up hia
loving-kindness in diapleaaure towarda them. Nay,
this is the cup that many of the best of God's saints
bave deeply drunk of before them. Let them, then,
comfort themselvea in thia, that thua they are brought
into the fellowship of the saints of God. Be it then
' tribulation, or anguish, or persecution, or famine, or
nakedness, or peril, or sword,' or all these that press
ua, let them not be ' able to separate na 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 tbe world, lei 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 thia teach them
to bridle their tongues in their talk of them that are
great and wealthy. It is a common fault with them
of tbe 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
tbem 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 ihat lack ; but as every man
beareth bis want, and useth his abundance, so let bim
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 noi iheir wants
dismay them, nor their abundance exalt them. The
Lord giveth, and the Lord taketh away ; and his
name is still to be blessed. Whether, therefore, we
are abased or abound, whether we be full or hungry ;
whether we abound or bave 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,' ka. 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 sweUing 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 tbe 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, thatwe can be abased, &c., and wherein we

should be instracted and taught, aa 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 io relinquish any Christian duty for either.
But, alas I how ignorant are all sorts of men here
in I 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 io field ! What prying and prowling
into all kinds of commodities ! "What thirstmg and
gaping still after more, more ! And what is the cause
of aU ? We bave not learned both to be full and
to be hungry, both to abound and to have want. It
may^be, we can abound, but we cannot be abased ; it
may be, we can be fuU, 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 aa we ought to perform, as might easfly 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
want make us murmur, or faint, or east us down
through heaviness. Let us walk constantly in both,
in both let ns be content, and in both walk in those
holy ways which God hath ordained us to walk in.
If we can once take oui tbis lesson, it will bring with
it such a Christian perfection, tbat 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 y/e may know to be abased, and to abound, and
thai 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.
I am able to do-all things through the help of Christ, which strengtheneth me. Notuiihstanding ye have well
done that ye did, dc. — Philip. IV. 13, 14,

T AM able to do all things, ka. We have heard
-*- what things the apostle assumed to himself, and
they were great things : as that he had leamed to be
content with his estate, whatsoever it were ; that he
knew both io 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 io give others occasion of boasting them
selves, he giveth the whole glory of all that he is able
to do, in all the things that be speaketh of, unto Chnst,
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 thtm.

Ver. 13, 14.]

LECTURE LXXXIX.

383

For through the maUce of Satan, no doubt, either
bUnding the eyes of our adversaries that they should
not see the truth, or hardening their hearts that ihey
should pervert the ways of truth, these words which
by our apostle are added, lest he should seem to boast
too much of himself, are wrested by our adversaries
nnto 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 thia life ia able perfectly to fulfil the law
of God, they aUege thia 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 abUity I want in myself, may be sup
plied by him ; and hereupon they conclude, that man
regenerate ia 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 Uttle into the
doctrine which hence they deliver. For who is he
that is able to love the Lord his God vrith all his
heart, vrith aU his soul, vrith all bis mind, and his
neighbour as himself ? And yet this the law requireth,
saying, Deut. vi. 5, ' Thou shalt love the Lord thy
God with all thine heart, with aU 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 aU 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 thai 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 aU.' 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. iU. 4, so that
' whosoever sinneth trangresseth also the law.' ' We
know in part,' saith the apostle, 1 Cor. xiU. 9, ' we
prophesy in part.' Now, as ia our knowledge, so is
our faith, our love, our obedience ; for ao long as we
are clothed vrith the earthly house of this tabemacle,
as our knowledge is unperfect, so our faith, our love,
and our obedience are unperfect. Yea, in the very
beat of ua there ia always a rebeUion between the
flesh and the spirit ; and the better we are, the
sharper oftentimes wiU ihe 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 vrith
out measure, ahd he was able perfectly io fulfil the
whole law of God, a,nd did fulfil it for us, thai the
righteousness of the law might be fulfiUed 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 ia given only by measure ;
80 that ihe flesh and the luats 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 aU
the commandments and ordinances of the Lord with
out reproof, as Zacharias and Elizabeth ; and others
to have sought the Lord with thefr whole heart, as
those godly kings, David, Asa, Josiah, kc. But we
must understand that, as Jeroboam and others are
said not to have followed the Lord with their whole
heart, because they 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, aaid 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 EUphaz 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, thai he
should be just ? Behold, he found no stedfastness 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 unperfect in their obedience being covered, and not
imputed unto them through Christ ; so that ye see the
doctrine which they deUver from these words, is quite
repugnant unto the doctrine of the Holy Ghost
throughout the w^le 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 faUed to have given that note
hence ; for we see how ready they are to wrest all
places to the maintenance of thefr erroneous opinions ;
so that they, passing this place over with silence, it is
very like that they otherwise thought of the meaning
of these words, than others of their profession have
done and do. Whether, then, we look unto the doc
trine which they gather from these words, quite re
pugnant Unto the doctrine of the Holy Ghost through
out ihe 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,

38-i

AIBAY ON THE PHILIPPIANS.

[Chap. IV.

that he was able of himaelf to do all thinga, not only
the thinga spoken of before, but all things generally
which tbe law of God requfred, through the help of
Christ which strengthened bim, and >gave further
strength and virtue unto his ovm 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 aU the things thai I
h'ave spoken of; that is, ' I can be abased, and I can
abound,' ka. 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 fm-ther, 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 thai also might be said, for that he is oflen said
to help us in ihe things wherein he alone worketh
altogether ¦without us ; but he saith, ' I am able to do
aU things through Christ,' whose work wholly and
only it is to strengthen me by bis Holy Spfrit 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 heariness ; and likevrise to en
joy prosperity, and not be puffed up with pride. Thia
I take to be the simple meaning of the apostle here.
Where I note these two points : first, that the apostle
saith, that he is able to do aU those thinga ; aecondly,
by whom it is that he is able io do all things, even by
Christ which, &c.
In the first point, where the aposile saith, that he
is able, &c., it is to be noted that he saith, ' I am
able.' He doth not say, I was able, &c., for indeed
before he was called to the knowledge of God in Christ
Jesus, he was noi able to do so ; hvA he saith, I am
able, implying, that now that Christ dweUeth in him
by hia Holy Spfrit, now that he ia 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, io be abased, kc. 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 ihe Spfrit, and be made partakers of the
root and fatness of the true olive-tree Christ Jesus,
the very imaginations of the thoughts of our hearta
are only evU continually, our throaia are open sepul
chres, our tongues are full of deceit, the poison of
asps is under our Ups, 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, befrig not grapes but thorns, not figs
but thistles, not good but Ul trees, not lively but
dead branches, not friends but e;nemie8, not the
sons of God, but the children of wrath, not citizens
but aUens from the commonwealth of Israel, and
strangers from ihe covenants of pronuse. But be
ing renewed by the Spirit, our hard hearta are soft
ened, our froward wills are reformed, our dark minds
are enlightened, our inordinate affection are ordered,
our vricked thoughts are bettered, and our whole
man made partaker of the godly nature, that we fly
the corraption which is in the world through lust, and
study to live soberly, and righteously, and godly in
ihis 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 aU men,
&c. For albeit unto the vricked and unregenerate the
Lord hath not opened thefr eyes or thefr ears that
they can see the things ihat belong unto thefr peace,
or hearken unto instruction, and receive understand
ing, yet hath he appointed thus to stfr up his chil
dren, and made them able to do the things where
unto they are exhorted.
We do not, then (as our adversaries falsely charge
us), in the question of free vrill, 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 ihe 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 tbat are good, for that we hold ; bnt
whether we be able by our ovm power and strength
at all to do the things thai are good, by whom it is
ihat we are able to do these things, whioh was the
second point ihat I noted in these words.
Touching the second point, then, ye see the apostle
saith, he was able to do aU 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, wbo dwelt in him by
his Spirit, and strengthened hfrn so, that he could be
abased, and he could abound, and still be content with
his estate. "Whence I observe, that the power and

Ver. 13,14.]

LECTURE LXXXIX.

385

strength whereby we are able to do whataoever thmg
is good, is noi from ouraelvea, but from Chriat, 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. in. 5, ' We are not sufficient of
ourselves to think anything as of ourselvea, 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 om-selves, as of ourselvea,
but only by God. So in this epiatle, ' It ia 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 vrill or to do the thing that is
good, but he aaith that it is God that worketh in us
both ihe wiU and the deed of hia good pleasure. Not
to trouble you vrith more placea to this purpose, by these
ye see that it is not of ourselvea, but of God, that we
think, wiU, or do the thuigs that are good. We ihink
the thfrigs that are good, but it ia he that makea ua
think the thinga that are good, by auggesting good
cogitationa into us by hia Holy Spfrit whioh dwelleth
in ua. We will and deafre the things that are good,
but it is he that makes us wUl and desfre the things
that are good, by working good motions and holy de
sfres in ua, by hia Holy Spfrit which he hath given ua.
We fly the thinga that are evU, and do the things that
are good ; but it is he that makea us fly that which ia
evU, and do that ia good,, by ministering strength unto
na through the power of the Spirit in ua. We know
how to be abaaed and bow to abound, how to be full
and how to be hungiy, &c., but it ia God that enableth
us hereunto, hy 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 vriU any part of a good desfre,
not do any part of a good deed, so whoUy is every
good gifl from him ; but by him we are able to do all
things that our duty requfreth of us, though not in that
degree of perfection which we ought, by reason of the
sin which hangeth so fast on us, yet ao aa he wiU be well
pleaaed with us, and perfect hia praise in our weakneaa.
fjA Here then, first, faUeth to the ground, that error
of thefra who maintain that we are able to do the
thinga 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 hia
Maker? Doth not God 'work aU in aU'? The
apostle aaith so ; aud shaU not he, then, have the
glory of aU ? Haat thou any good thing that thou
haat not received of the Lord ? The apoatle thuiketh
not ; why, then, rejoicest thou in it, as though thou
hadat not received it ? In Chriat we have all good
thinga that we have, whether for thia life preaent, or
that that is to come ; and whatsoever good things we
do, we are wholly enabled thereunto through Clirist
wldch strengtheneth us. Let not us, therefore, aet

foot into any part of hia glory, but, as it ia written,
' Let him that rejoiceth, rejoice in the Lord.'
Secondly, Lei thia 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 wUl anything that
is good, not able io think a good thought, content
with no estate, in adversity cast down with heariness,
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 weU ! Nay,
rather than fail, we will break out into our own
praises ; and, worse than that, we will either shut
him out of all, unto whom all praise ia due, or elae
enter upon a part with him. So far in love are we
with ouraelvea, that we forget Christ, though without
Christ there be nothing to be loved in us. But let
us leam 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 praiae, unto whom
all praise is due.
Thfrdly, Thia ahould teach ua in aU things to
glorify the name of Chriat 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 ia by Chriat Jesus. Fly we anjrihing
that ia evil ; do we anything that is good ? li ia by
Christ Jeaus. 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
sometimea he strengtheneth us, sometimea to do, and
sometimea to suffer those things which otherwise we
could not. How ought our mouths, then, to be fiUed
with his praises, and how ought we always to depend
upon him ? By him we stand, and vrithout him we
fall. Let our songs, therefore, always be of him, and
let his praises be ever in our mouths, for such merciea
as we have of him ; and let us pray always, with aU
manner [of] prayer and supplication in ihe spfrit, for
the strength of hia Spirit.
Notwithstanding, ka. In theae words the apostle,
according to that vrisdom ihat was given unto him,
most wisely commendeth the Philippians for their
liberality sent unio him. For the apostle, having
before most peremptorily signified his constancy both
in adversity and prosperity, that through Christ whieh
strengtheneth him he could be content whether he
were abaaed or did abound, the Philippians might
haply say. Then our liberality needed not, you could
have been as weU without it aa with it, and therefore
we might very weU have apared both our labour
and our liberaUty. No, no, saith the apostle ; not
withstanding that through Christ whicb strengtheneth
me I can be content whether I be fuU or hungry, yet
ye have weU done that ye have communicated to mine
Bb

386

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

affliction ; ye ^ have well done, because ye have done
your duty, ye have done that whieh Christ com
mandeth, ye. have done thai which hath great recom-
^penae of reward. But how did they communicate :
unto hia affliction ? We muat understand that we i
may communicate unto the affliction of God'a saints
three ways : first, when we suffer the Uke afflictions
that they do for Christ his sake, whether it be at ihe
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 an^ apostles before ; secondly, when we
are afflipted and mourn in ourselves for the affliction
of God's saints, albeit we do not suffer in our bodies
wiih 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, hipi thefr minister, and with him such gifts as
might supply his wants. And ihis is it for which the
apostle in these words commendeth ihem. I can
only point at such things as were hence to be ob
served. . First, In ihat , the apostle saith, Nothwithstanding
thai I am able to endure want through Christ 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 vrilUngly do we make
everything serve to us for an excuse of slacking such
duties as we ought to perform to God's saints I If
they be in prison, or if they be in any poverty and
want, and bear it patiently and cheerfully, we com
mend ihem ; but neither by word we comfort tbem,
nor by ; other our help we relieve them. And why?
They are cheerful enough, they need not our comfort ;
though they ¦want, yet ihey are content with that
they have ; they beg noi, and therefore we may spare
our purse well enough. But our apostle tells us,
that not^mihstanding it be thus vrith them, yet we
shaU do well to comfort them and to help them.
Yea, and surely it ia ihe beai done that is done unto
them. For they by such their contentednesa 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 aU,' 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 iheir affliction and trouble. And that it is so,
appeareth , both for thai it is commanded aa a duty,
practised, of the godly, and hath with it greai recom
pense of reward.; '.-Weep vrith them thai weep,' saith

our aposile, Rom. xii. 15. "What is that ? That is,
let thefr afflictions move you io compassion; and in
token of your compassion, comfort and help them in
thefr affliction. The apostle to the Hebrews open^h
it more laigely where he saith, chap, xiu. 3, ' Re
member them that are in bonds, as if ye were bound
with ihem ; 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 bum not?' As if be should have said. Besides
mine own afflictions, which befaU myself in raine own
person, there is no other afflicted but ihey touch mi
also with a compassion with them, both to sorrow
vrith them and to help tbem as I can. And see the
recompense of reward that foUoweth it : ' Come,' shaU
Christ say, ' ye blessed of my Father; inherit ye tbe
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 ihat coiofort 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 io the affliction of God'a saints, by hfel^-
ing and comforting them. -i
It is, then, not weU done not io communicate to
thefr affliction. And yet who remembereth the afflic
tion of Joseph ? Many good laws mi acts we have
for the provision of the poor : I wish due execution
of them. Beloved, do we beUeve the communion of
saints ? It is an article of our belief, and we vriU be
loath to- be tainted in any of them. As, ihen, wB
are joined in a fellowship vrith aU God'a saints; so
should we be touched vrith a feeling of such of tlieir
miseries as are in any kind of affliction. They are
bought witb as dear a price as we are, ihey are mem
bers of the same body with us. And shall the head
in the natural body stoop dovm unto the foot, ff itbe
pricked or hurt, to look unto it and to help it ; and
shaU not we look unto our poor brethren and distressed^
and help them ? Surely if it be well done to coni-'
municate to thefr afflictions, then it is not well' done
not to communicate to thefr afflictions ; and if eternal
glory in the heavens be the recompense of their
reward thai communicate io the affliction of God's"
saints, then what shall be their reward ihat do not ?
The King, even our blessed Saviour, shaU say unto
them in that day. Mat. xxv, 41, ' Depart' from me; yei
cursed, into everlasting fire, which is prepared for the
deril and his angels : for I was an hungered,' fe
' While we have therefore time, let us do good unto
aU men, but. speciaUy unto them which are of th&
household of faith.' Let us not forget the miseiy-of
the poor in their trouble. ^ Bleased is he that cot-
sidereth the poor and needy ;¦ the -Lord sUyi deUveir
him in the needful time of trouble." = • ¦','

Ver. la, 16.]

LECTURE xc.

387

LECTUEE XC.
And, ye Philippians, know also, that in the beginning of the gospel, when I departed from, Macedonia, no church
communicated with me, dc. For even when I was in Thessalonica ye sent once and afterward again for my
necessity. — Philip, IV. 15, 16.

And, ye Philippians, ke. The apostle having in
-^~'- the former verse commended the PhiUppians
for their Uberality, sent unto him lying now in prison
at Rome, as very well done so carefully to communi
cate unto his afflictions, in these two next verses goeth
forward vrith the Uke commendation of thefr liberality,
even since his first preaching of the gospel unto them.
Ffrst, by comparing them vrith 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 vrith other churches, they minis
tered unto his necessities, not once, but once and
again. And lest by this his great commendation of
thefr Uberality, 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
ovm sake, or for the supply of his want by their
liberality, so neither this his commendation of their
liberality froin the flrst unto the last, was for his ovm
sake, or that he desired a new gift of them, but both
the one and the other was for their sakes, and ihat in
both he regarded the frait wbich 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, kc, 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 PhiUppi was the chief city, and
the first plaice ihat we read he preached in in that
country. Acts xvi, 12. This ihen, saith he, ye know,
that at friy first coming and preaching of the gospel
unto you, when I departed from Macedonia that I
niight preach in other countries also, no church of all
the other churches of Macedonia, neither Thessalonica,
nor Amphipolis, nor Apollonia, nor any of the resi,
communicated with me concerning tbe matter of giving
and receiving, but ye only. Where first, in that he
saith, when be 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 ihem 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 wiih him concerning the
matter of giring, &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 ia
borrowed from merchants or others, which have thefr
books wherein they set do^wn their layings out and
thefr receirings in, that when they make thefr counts
there may be a proportion in those thinga. So he
meaneth ihat between thoae 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 thefr
temporal things. Thfrdly, in ihat he saith, lut ye
only, he commendeth them above the rest of the
chm-ches of Macedonia. In the next verse, when he
saith, ' For when I was in Thessalonica,' he addeth
this farther to the commendation of the PhiUppiana
for their liberality, that besides thefr Uberality at his
departure from them, when he was in ThessalonicEj
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 foUovring, when he saith, ' Not that I desfre,'
ka., 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, desfred a gift
of them so much for his own sake and for the supply
of his ovm 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
desfre the fruit,' &c. ; whereby he signifieth ihat the
principal thing which he regarded in thefr gifts and
liberaUty, was the frait which should follow thereupon
to further their reckoning, for thai the Lord in that
day should reckon this to thefr vantage, and aecept 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 thai paid it, so the apostle signifieth that the
more of iheir charitable works towards him were, as
it were, noted in God's book, the more thefr reckon
ing was furthered vrith God, who reckoned that to
their fi-uit which they did unto- him. So that the
cause of hia rejoicing, and commending thefr UberaUty,
principally waa because of the fruit which thence re
dounded unto them from God, who would recompense
it in the heavens into thefr bosoms, and accept it in
mercy as some acquittance of thefr debt. This I take

388

AIRAY ON THK PHILIPPIANS.

[Chap. IV.

to be the trae meaning of these words. And now
that we understand the meaning of tbe apostle in
these words, let us aee 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
otber churches of Macedonia, but the PhiUppians
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 ihat notable testimony which
our apostle giveth unto them in the latter to the
Corinthians, where he proposeth their example unto
ihe Corinthians, 2 Cor. riii, 1-4, thereby to stir them
up to the reUef of the poor saints, and testlfieth that
in their most extreme poverty they were richly liberal,
tbat beyond thefr power they were wilUng, and that
they even pressed the apostle to receive thefr relief
towards the poor saints : a rare example of great
piety and very tender compassion. So thai I impute
thefr not communicating unto the apostle's necessity
ai this time, rather unto forgetfulness, and some want
of care for this time (which was some time the fault
of the PhiUppians, as we heard before), ihan unto
ungratefulness, or any such notorious fault. The
apostle's purpose I iake rather to be to commend the
Philippians, than deeply to censure tbe other churches.
In this, then, that he saith, ihat when he departed
from Macedonia, no church, &c., I note the thing for
which he commended ihe PhiUppians above the other
churches of Macedonia ; which waa, the performance
of that Christian duty towards bim, to minister unto
him temporal things when he had bestowed on them
spiritual things. "Whence I observe thia leaaon for
ua, that where spfritual things are bestowed upon us,
there we should minister temporal things ; where the
minister teacheth us vrith 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 coat ?' How much more should they ihat fight
the Lord hia battlea, 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 ofthe 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
vrith the sincere milk of tbe word, be fed by them with
temporal food ? Fourthly, by an argument taken from
the testimony of Moses, where be saith, ' Thou shalt

noi muzzle ihe mouth of the ox that treadeth out the
com,' for that was tbe fashion in Palestine; how much
less should thefr mouth be muzzled, maintenance be
denied them that labour in the Lord his husbandry ?
Fifthly, by comparing spiritual thinga with temporal
things : 'If,' saith he, ' we have sovm unto you spfritual
things, is it a great thing if we reap your carnal
thinga ?' thai ia, things necessary for the maintenance
of this Ufe. Sixthly, by an argument taken from the
allowance of ihe priests of the old law : ' Do ye not
know,' saith the apostle, 'that they which minister
about the holy things, eat of ihe things of the temple?
and they which wait at the altar are partakers of the
altar : so also bath the Lord ordained, thai 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, ri. 6,
' 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, especiaUy they
which labour in the word and doctrine ;' by which
term of double honour many do understand reverence,
and things necessary for ihe maintenance of this Ufe.
The point is ao clear, tbat io doubt of it is to doubt
of the trath of the Scripturea, which in so many places-
give so erident 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 weU content neither to be taught m the
word, nor to give any maintenance to the preachers of
the word. And these are men altogether senseless,
without aU feeling of God or godUness, in whose hearts
ihe day-star of righteousness hath not yet risen, that
ihey should know or thfrst after the things that belong
unto thefr peace. Others of us could be better con
tent a great deal to give something to stay the mimstry
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 unio every
good work reprobate. Others of us can be content to
hearken to them thai labour in ihe word and docfrine,
and that they should preach often, but care not how little
to hear of aUowance toward thefr maintenance. H
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 thefr ovm maintenance, of thefr aUow
ance due on our parts unto them, what say we then ?
Then, forsooth,',they teU thefr own tales, they preach
for themselves ! Nay, we can dispute very weU against
them out of tbe Scriptures in this point, and teU them
that freely they have received, and freely ihey must give,
Mat. X. 8, aad tbat Paul laboured with his ownhands>

Ver. 15, 16.]

LECTURE XC.

389

because he would not be chargeable to them whom he
taught, 2 Thes. iu. 8. But see how herein we deceive
ourselves. He that saitb, ' Freely ye have received,
freely give,' doth he not immediately after say, thai
' 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, especiaUy ihe latter words being both so plain in
themselves, and likewise aUeged by the apostle for the
minister's maintenance, 1 Tim. v. 18. Forthe mean
ing, then, of those words ; flrst I say, that they are
to be understood of working miracles ; which gift, as
the Lord freely bestowed on his apostles and disciples
for a time, for the better gaining of men unto the faith,
•so he would have them freely 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 mfracles they should work, ihey 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
bave 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 vriUingly ; noi for filthy lucre, but of a
ready mind.' Surely it is no way the meaning of those
words, that they that labour in ihat holy work should
be debarred of wages for thefr 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. Ffrst, he professeth that he
¦wrought vrith 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 vrith all knowledge in
ihe thfrd heaven, he was able at all times to teach the
way of God perfectly, though he wrought vrith 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 trae generally,
^hat 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
ietter things of many of you. Only I speak how it

fareth commonly wiih men abroad. The people's
readiness in all places to deceive their ministers in all
kind of thefr tithes, is often spoken of unto us that have
aome farther experience therein than what we have by
hearaay. Aa for na, let it not be so with us, but lei ua
be ready to communicate unto him that hath taught us
in the word, that there be no complaint of our not
communicating conceming the matter of giring and
receiving. Every labourer is worthy of hia wages.
Let us not deny them unto him that oftentimes steeps
his labours with ua in hia 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 vriUingly.
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 they
would give, or when they 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 ihis lesson for us, that look what is our duty
to do, that we are to do, though none join with us.
If Noah should have looked what the old world did,
and have fashioned himself like unto them, he had
been Uke to have perished in the waters vrith them.
Bui he looked what his God requfred of him, and
though none joined vrith 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 vrith their unlawful deeds, he had been Uke
to have been consumed in the fearful burning of those
sinful cities. But he looked to the law of hia 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. Bui he considered his own duty, and ' when
be was healed, he tumed 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. xxUi. 2. It is our duty thai we must

390

AIRAY ON THE PHILIPPLiNS.

[Chap. IV.

look unto, and be ihere many or few, any or none be
sides ourselves to join with us, yet must we do ihat
which our duty requireth of us.
This may teach us to reform a great fault in om--
selves. We are none of us grown to that height of
impiety (I hope) thai in a desperate mood we will say,
that we had rather go to hell vrith company than go to
heaven alone. But this is a great fault with many of
us. In matters of contribution unto any good pur
pose, what do we say ? No reason we should contri
bute alone, we will see whai others yrill do ; if ihey
contribute, we wiU ; if they vriU not, we will not ; and
saying thus, we ihink we say weU ; 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 stiU 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 foUow us ;
and if we be alone, it is better to walk in the way
alone, than oui of the way with others. In matters
likewise of election, whai do we say ? Wc would
gladly bestow our voice on the best, but the most go
anotber way, and we can do no good by singling our
selves fr-om 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 om- 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
their 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
unto the PhUippians, that when he was absent from

them, when he was in Thessalonica, they sent thefr
liberaUty once and again unto bim to reUeve hia 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 PhiUppians, be careful to inqufre into ihe state
of thefr minister, and as they shaU understand him to
need this or that help, this or that encouragement, so
they should be wUUng once and again, even as need
is, vrith all cheerfulness, wherein soever they may, to
help tbem. But far otherwise is the practice with us.
If his liring be small, and he such a one as laboureth
painfully in the word amongst us, yet we 'wUl not re
lieve bim ; and if we send once and again unto him,
it shall be when we have got some advantage against
him, some that may vex and trouble him, and either
weary him of all, or tum him out of that Uttle that he
hath. His bareness and bis want shall be his reproach
amongst us, but no cause of any holy care for him.
It should not be thus ; but aa the PhUippians did, so
should we do, even take all care for ihem that teach
us in the word.
Secondly, In the person of Paul, I note -thai it was
Paul's necessity which the PhiUppians 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 chm-ch, 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 sometimea the very best should be pressed with
necessity, I know not well what to say to it. Itis
certainly one of ihe shames and discredits of our
clergy, that in many places tbe worthiest labourers
want, and the veriest loiterers abound. Some Ughts
of the church have either nothing, or as Uttle as Uttle
may be ; and again, some others, that either cannot or
will not do any good in the church ai all, have Uving
upon Uving, 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 I desire a gift; but I desire the fruit which may further your reckoning.
Philip. IV. 17, 18.

Now I have recnved all, kc.—

l^OT ihat I desire a gift, ko. In these words the
-*- ' apostle signifieth the very true cause of that
his joy in the Lord, whereof he spake before, ver. 10,
and the very true cause of this his commendation of
their Uberality in the two verses next before. For, as
before he signified, in ver. 11, that ihe principal cause
of his rejoicing was not because of his want, because

bis want was supplied by iheir liberality, so now he
signifieth that the principal commendation of theu"
liberaUty was not for that he desired a new gift of
ihem, as some thereby might haply imagine ; but tbe
principal thing which be regarded, both in the one and
in the other, the principal cause both of his rejoicing
in the Lord for their care for bim, and of his com-

Ver. 17, 18.J

LECTURE XCI.

391

mendation of thefr Uberality boih first and last towarda
him, waa the fruit whicb foUowed thereupon to further
thefr reckoning in that day of the great account, ' Bui
I desfre,' &c. The phraae of apeech here uaed ia
borrowed from the merchanta' counting-hooka ; for,
aa 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 worka towarda him were noted, as it
were, in God's book, the more their reckoning was
furthered vrith God, who, in the great aocount, should
reckon that to their fruit and advantage which they
had done to hfrn. What was, then, the thing which
the apostle principally desired, even more than thefr
gifts, though he needed them ? It was the fruit of
their Uberality, that they might reap the fruit thereof
vrith God. And what was the fruit of thefr liberaUty ?
Namely, the furthering of their reckoning vrith God
in that day when they should give accounts of that
tbey had done in thefr fleah, whether it were good
or eril; for the apostle knew that this fruit should
follow their Uberality towards him, that thereby thefr
reckoning should be furthered with God, who wonld
reckon that upon thefr head to their vantage that they
had done to him. And this was it which principaUy
caused the apostle to joy in their gifts and Uberality.
Thus much for the opening of the meaning of these
words. Now let us see what observations we maygather
hence, whereof to make some farther use for ourselves.
Not ihat I desire a gift. The first thing which here
I note is tbe apostle's dUigent 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 thefr 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 teUs
them, in the next verse, that he spake not because of
want, that is, that he rejoiced not so much, because
bis want was suppUed by thefr liberality ; but there
was another matter in it. Again, in ver. 11, 12, be
signified that he could be content with whatsoever staie
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 aU such arrogant presuming of his ovm strength,
and teUs them, ver. 13, that he is able to do all those
things ; but how ? by bis ovm power and strength ?
No ; but through Chrisi which strengthened him.
Again, the apostle having said that, through Christ
VPhich strengthened him, he could endure want, and
he could be content whether he were fuU or hungry.

&c., hereupon it might be thought that be made
small account of thefr benefit, and could as weU have.
been without it as wiih it. He therefore clears this
point also, and teUs 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 aU other churches
of Macedonia. Whereupon, lest he should seem to
affect a new benefit, to desfre a new gift, he clears
himself of any such desfre, and teUs them plainly that
he doth not so commend them for that he desfreth 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 ndt 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 tbingg
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 vrith a godly
jealousy : of the trath, 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 deUver 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 tbat
there need to be no doubt of it. Of himself, that no
speech sUp him, nor any action pass him, whereby
he may be noted of impatience, or pride, or contempt,
or covetousness, or any such spot of Ufe ; or if he do
speak, or do anything vvhereby any such suspicion is
or may be fastened on him, that be so clear it, that he
quite vripe it out ; for if the trath 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, tb cause him to fall, Mat. xviii. 7 ; or if bis
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 ihe
example of our apostle, even in this chapter, were not
a sufficient precedent for all paatora of God's people
to this purpose, I might add thereunto both the example
of our blessed Saviour, and Ukevrise of the rest of the ^
apostles ; for whoso lookieth into the New Testament,'
shall see them always so dUigent in this point, as they
do noi miss ihe teaching of anything wbich 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 friove
more doubts than they do answer ! bow many that
sometimes so speak, as thai they leave their bearers'
in greater suspense than tbey found tbem ! bow many'
ihat so speak, as that their hearers, by that they;

392

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

speak, cannot discern whether they be protestanis or
papists I how many that couch their mattera so closely,
and handle thinga so obscurely, as if they would not
be understood ! of whom ye ahall bear aome say when
they come from ihem, ihey are fine men, greai scho
lars, leamed divinea ; but ask them what they learned,
tbey can say just nothing. How many are there that
say they care not what, nor whai men gather of that
they say ! how many ihat speak smoothingly, how
many that speak eagerly, and yet never labour to clear
themselves of hatred and of flattery I some are negU
gent and careless to consider what they speak, and
these never ihink of clearing things as they go ; others
are so little zealous of the trath, that, though some
thing sUp them which may hazard the truth, yet ihey
wUl wiUingly lei it go ; and these care not for clearing
things as they go ; others love to carry thinga in ihe
clouds, and so to speak, as that a man shall be little
the better or the wiser ; and these vrill 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, aa thai ye may not misconceive of what we
speak. Hence, then, learn you to give all diUgence 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 ia spoken. Othervrise, if your thoughts be wan
dering, and your vrits (as we say) a wool-gathering,
what pains soever we iake in clearing of things, yet
do ye mistake things. And hereupon it ia that we
sustain many wronga of ihem that hear us. We must
take paina, and labour that ye may conceive aright
of all that we speak ; and ye must sleep a little and
hear a Uttle, and wander in your thoughts a little and
hear a little ; and then, in something mistaking us,
ye must ran upon us, and we said ye know not whai I
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 stfr up
your dull minds by his Holy Spirit, that he wUl vouch
safe to bless the ministry of his holy word unto you ;
and when ye are here, give all diligence to hearken,
tbat so ye may conceive aright of the things that are
spoken, that so by the things which ye hear tbe Lord
may be glorifled, and yourselves edified, and builded
up into a perfect man in Chrisi Jesus.
The second thing which I note ia, ihe apostle's
fatherly affection towards the Philippians ; for in that
be saith, ihat he ' desfreth noi a gift, but tbe fruit
which may further,' kc, he sheweth that as fathers,
in thefr tender affection towards their children, desfre
noi anything of them but for thefr behoof and good,
80 he, in his tender love towards ihem, desires noi
any gifl of them, but for thefr behoof and good in the

dayof Christ Jesus. "Whence I observe what a fatherly
affection there ought to be in ihe pastor towards his
people, namely, such as tbat he seek not thefrs, bnt
them ; not hia own profit, but the profit of hia people,
that they may be saved. Thua our apoatle often pro
fesseth that he did ; as where he saith, 1 Cor. x. 38,
that he ' sought not his ovm profit, but the profit of
many that they might be saved ;' and again, 2 Cor.
xii. 14, whei-e he teUeth the aame Corinthiana, thai he
sought not thefra, but them ; wherein he hath left a
precedent for us, that as he hath done ao 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 desfre nothing of them, to look for
nothing at thefr bands ? No, not so ; for we heard
the last day, that where spfritual things are sown,
there camal things are to be reaped, and that he thai
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 frnit of ihe ¦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 desfre for worldly maintenance
or promotion, but in an holy desfre 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 ihat he hath by his people, as the salvation of
his people in the day of Christ Jesus. In a place,
therefore, where his liring is allotted, and his main
tenance set, ihe benefit of his liring should not so
much rejoice him, as to see his people offer thefr duties
vrilUngly, and give them cheerfully ; for ihat this is a
token of their growth in piety, and a fruit which shall
surely further thefr reckoning. And so Ukewise, in a
place where only a voluntary contribution is made for
a time, the aUowance, whatsoever it is, is not so much
to rejoice him, as the erident tokens of thefr 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 noi to be for his ovm profit, but for the
profit of his people, tbat 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 consteaint,
but vrilUngly ; not for filthy lucre, but of a ready mind.'
Bui as our apostle saith to the Corinthians, 1 Cor.
iv. 15, ' Though ye bave ten thousand instructors in
Christ, yet have ye not many fatbera,' 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 thefr practice what it is they
seek and desire. For io what end are their trentals,
dirges, masses, buUs, pardons, and such other their

Wer. 17, 18.]

LECTURE XCI.

393

.traah, 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 dovm ai the house-top ? that stick not at these
matters of simony and corruption, but swallow them
down greedUy ? that take the fourth, fifth, seventh,
tenth, twentieth part of the living, and leave the resi
•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
a,t 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
iheir own profit more ihan 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 ia all
•well, surely I cannot say anything for them. I wiah
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 ia, 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 perauaded to be so fatherly-
aff'ected towarda their people aa to aeek them, and not
theirs, or morej than theirs, so, beloved, are there
many among you that hear us, and unto whom we
are sent, that will hardly be perauaded of any of ua
that we aeek not yours, but you, that we seek not our
¦ own profit, but youra, that you may be saved. Nay,
if we tell you that it is noi your worldly commodities
that we so much seek after, that it ia not your carnal
thinga that we so much desire, but that the principal
ithing that we long afler, even from our vei-y heart-
iroot, 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 wiU 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 wani such affection
towards you, so is your fault alao great, to think that
none in the ininistry are so affected towarda you.
"Where therefore their presence, their diUgence, their
watchfulness, thefr care over you, give you no other
¦ cause, there persuade youraelves the best of your
iministers and teachers. Yea, persuade yourselves of
this, that ihey seek not yours, but yon, that they seek

not their ovm profit, but yours, that ye may be saved,
ihat they desire not a gift, but ihe frait which may
further your reckoning.
The third thing which I note is, ihat ihe apostle
saith, ihat 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 distreaaed, and generally of good works.
The_commendation ia this, that look what we give unto
the poor and afflicted members of Christ Jesus, look
generally what good we do, that shall, aa it were, be
reckoned upon our head in that day when we ahall
give onr accounts whai 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'a
aainta ahall be reckoned unto ua for good payment,
and the more we have done the more shall our reckon
ing be furthered ; nay, the good worka that here we
have done, they shaU then be recompensed with etemal
glory in the heavens. ' He that hath mercy on the
poor,' aaith Solomon, Prov. xix. 17, ' lendeth unto
the Lord ; and the Lord wiU 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 shaU noi lose his reward.'
And in ihe last day, ' Come,' shall he say, 'ye bleased
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 hia 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 ofthe least of
these my brethren, ye have done it unto me.' Now,
shall any good be done unto Christ, the everlasting
Son of the Father, and sball the reward be less than
everlasting glory in the heavens ?
"Whai ahall we aay then ? Is salvation in the
heavena the reward of our works ? Yea, it ia ao. Is
it a reward due unto our worka ? Yea, it ia ao. Is
it a reward due unto our works upon the merit of our
works ? No, in no sori. For when we have done all
that we can, Chrisi 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 suffer in this present life,
Paul hath taught us, Rom. viii. 18, tbat ' they are

394

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

not worthy of the glory thai shall be shewed unto us.'
The merit ihat 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, ' in many things we sin all ;' and, Isa. Ixiv. 6,
' all our righteousness,' even the very best of it, ' is
as filthy clouts.' How is salvation, then, a reward
due unto our works ? Even for the promise' sake
made unto us in Chrisi Jesus. For therefore do we
claim salvation as due unto our works, even because
God hath made that promise in Christ Jesns unio our
works. Bui 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 vrill, 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 tb skiU 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 devU,
thai say thai either we mention hot, 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 ho payment ; for
how, I pray you, stands it ? We should bring gold
for payment into the Lord's treasuiy. But we bring
lead, and he accepteth it for gold. Our best right
eousness is full of unrighteousnesa, yet doth he aecept
it. "What ? for our righteousness sake ? No ; for his
mercy's sake, and imputeth nnto us the righteousness
of Christ Jesus. Let our mouths therefore always be
fiUed with hia praiaes, for such his loving mercies
towarda ua.
Thirdly, let this be a sufficient motive unto you to
stfr you up unto charitableness, and unto every good_
work ; for seeing such is their acceptance ¦with God,
that in that greai account they shall further your
reckoning, what should stay you but that ye shonld
labour to be fulfilled wiih the fruits of righteousness ?¦
Time cuts me off thai I cannot speak of these 'things,
and I shall the next time be farther occasioned to
speak of them by occasion of the text.

LECTUEE XCIL
Now I have received all, and am well filled: I was even filled after that I had received of Epaphroditus, dc. —
Philip. IV. 18.

"hJ'OW I have received all. Hitherto we have heard
-^ ' the apostle's thankfulness unto the Philippians
for their care for bim, and his commendation of them
for their liberaUty towards him. Now he commendeth
their liberality, and withal addeth a promise of recom
pense of reward for their liberality,' and so concludeth
ihe 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 Uke they had specified. Secondly,
be 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 suppUed
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.
riii. 2), but though it were but small, yet sucb was his
contentment, as that he was as well satisfied, and as

fully, as the greatest man with his greatest riches,
Thfrdly, he commendeth their Uberality; of the accept-
ableness of it unto God, when be saith, ' an odour that
smelleth sweet,' &c. For herein, bya speech bor
rowed from sacrifices, made by fire for a sweet savour
unto the Lord, he signifieth that their UberaUty was as
acceptable and pleasant nnto God, as the sacrifice that
smeUeth sweet in the nostrils of theLord. 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 ia the faithfuhiess
of Epaphroditus, who kept nothing - back of aU that
the Philippians sent unto the apostle, "but faithfully
delivered whatsoever they sent unto him. Whence
I observe a notable pattem of that faithfulness which;
ought to be in all Christians, io discbarge that trust,.
whatsoever itis, that ia reposed in tbem ; CTen such
should - be their faithfulness, as ihat • they- ¦whom it
doth conoernj may safely give ihem this tes-timonyV
that they -have disfcharged the trast that' was 'reposed
in them. Such was the faithfulness of Samuel,

Ver. 18.]

LECTURE XCIL

395

who when he had asked of the people of Israel,
1 Sam. xU. 3, 4, ¦ Whose ox have I taken ? or whoae
aas have I taken ? or whom have I done wrong
io ? or whom have I hurt ? or of whose hand bave I
received any bribe to bUnd mine eyes therewith ? and
I will restore it you.' They said unto him, ' Thou
bast done ua no wrong, nor haat hurt ua, neither haat
taken aught of any man's hand.' So faithfully he had
walked amongst them in all things, thai they give him
testimony of hia 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 vrithal Until he should return
whence he went, and in the end gave them this testi-
inony. Mat. xxv. 15, 20, 'It is well done, good servants
and faithful ; ye have beeU faithful in little, I will make
you rulers over much : enter into your master's joy.'
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 giv§ us thefr testimony thereof.
A good lesson for men of all sorts to leam, for
prince and subject, that for thefr 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, ihat for thefr
faithfulness each to other, each may have of other this
testimony, I have received aU wholesome instruction
from you, I have received aU duties cheerfully from
you ; for master and servant, that for thefr faithfulness
each to other, each may have of other ihis testimony,
I have received all faithful serrice from you, I have
received all that is just and equal from you. But
have' those or other Uke leamed this lesson ? I vriU
particularly instance only in one sort of men, whose
example best fitteth vrith this we have in hand. Pa
trons of ecclesiastical lirings have the patronage and
donation of Uvings comnUtted 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 vrith Paul ? Do they give all that is allotted unto
him, unto thefr clerk whom tbey present ? Doth the
minister receive all that the church aaaigned him from
his patron ? Nay, I fear me, noi many ministers can
say, I have received all ihat ihe church gave me by
my patron. Many may say, I have received by my
patron : some part of thai which the church allotted
nnto me, perhaps ihe one half, perhaps the fourth
part, perhapa the tenth, perhaps the twentieth part,
but all cannot say; I bave received aU. But let such
unfaithful patrons as thus neglect to discharge the

trust reposed in them, fear that they ahaU never enter
into thefr Master's joy. It is for the good and faithful
servant to enter into his master's joy, but the bad and
unfaithful servant shaU 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
trast be committed unto us, let us use all faithfulness
therein, that even they whom our faithfulness doth
concern may give us that testimony, that they have
received aU that should any way accrue unto them.
But as for the sin of unfaithfulness touching any
trust reposed in any of us, let it noi be once heard of
amongst us, as it becometh saints, that we may defy
all the World to their faces, that shaU, in the maUce of
thefr heart, seek to fasten any such note upon us.
Let us vrith Darid hate the sins of unfaithfulness, and
let no such cleave unto us :' let us every man use
faithfulness in whatsoever trast 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 vriU he
be vrith us to bless us in all our ways, and in all that
we put our hands unto.
The second thingwhich I note is, the apostle's great
contentment with a little. An erident token whereof
is this, that he saith, I have plenty, and am filled.
For wherevrith was he filled ? With that which came
from the Philippians, and which he received by Epa
phroditus, which, it may be, suppUed his present wants,
and somewhat more. "Yet having received this, which,
it is very Ukely, was no great matter, be 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 be
can say, I have plenty, and I am fiUed, 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 ihat is satisfied with thai he hath, as that he
saith, I have plentj', and I am filled ? If a man
shall ask the covetous rich man whether he bave
plenty and be fiUed, his continual carking and caring,
scraping and scratching together all that ever be can,
will speak for him, and say that he is not fuU, If a
man shall ask the rich usurer whether he be full and
have plenty, bis continual eating and devouring of
men by his vricked and ungodly usury vriU speak for
him, and say that he is not full. If a man shall ask
the cruel oppressor and extortioner whether he be full
and have plenty, his continual grinding of the faces of

596

AIRAY ON THE PHILIPPIANS.

[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, tbe more (oftentimes) he
•craveth ; and the more cause be hath to ihink himself
fiUed, 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
bath. WUl ye then know, beloved, who they are thai are
content vrith that they have ? vriU ye have an erident
token of great contentment in a good Christian ? Mark
where ye hear these speeches, I have enough, I thank
God, I have plenty, I am filled ; I am as rich as the
omperor, for he hath but enough, and so have I. It
may be that they that thus speak have not the greatest
wealth in the world ; it may be that they have but, as
we say, from hand to mouth, or little more ; yet these
are the speeches of them that are content witb that
they have, which mind noi earthly things, but have
their conversation in heaven. Learn, therefore, to
skill of men's contentment in thefr desires by the
words of their mouth, and look by what token ye judge
of other men's contentment, lei othera alao, by the
like tokena in you, judge likewiae 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 bave, neither any more Uke
to be content with that they have than they that are
so satisfied with that ihey have as that they think and
say, I have plenty, I am filled. As, therefore, we
desire to seem content with that we bave, and to be
free from all suspicion of ungodly desires and unlawful
.attempts to increase that we have, as noi content vrith
that we have, so let us follow our aposile ; 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 thfrd ihing whicb I note is the acceptableness
of the PhiUppians' gift unto God, which the apostle
signifieth by a speech borrowed from sacrifices, the
odour whereof smelleth sweet as perfume in the nos
trils of the Lord. Whence I observe how acceptable
.and pleasant unto God our works of charity are gene
rally towards the poor, and particularly towards the
ministers of Christ his gospel ; they are as sweet
smelling sacrifices, where^with the Lord is well pleased.
It is said. Gen. viU. 20, 21, that Noah after the
deluge ' built an altar unio the Lord, and took of
overy clean beast, and of every clean fowl, and offered
burnt-offerings upon the altar;' and it is added, thai
' the Lord smelled a savour of rest,' that is, he ac
cepted his sacrifice, and was ao 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
•bumt-offering, an oblation made by fire for a sweet

savour unto tbe Lord.' So that our apostle, caUing
our works of charity sacrifice and sweet smeUing
odours, evidently aheweth thereby bow 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 vrith bread and water, 1 Kings
xriU. 4. Such a sacrifice Ebed-melech offered up unto
ihe Lord, when he got Jeremiah the Lord his prophet
oui pf prison, when he was cast into the dungeon, and
dead almoat vrith hunger, Jer. xxxviii. 13. Such a
aacrifice the bouse of Oneaiphorna offered unto the
Lord, when he sought out our apostle diligently, and
found him, and oflen refreshed him, and was not
ashamed of his chain, 2 Tim. i. 16. These aU, in
thefr charitable works for ihe 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, wben, in their extreme poverty, ihey
were richly liberal to the relief of the poor saints at
Jerusalem. And vrith such sacrifices, whensoever
they are offered, God is weU pleased, as vritnesseth the
apostle, Heb. xiii. 16, where he exhorteth to such
sacrifice : ' To do good,' saith be, ' and to distribute,
forget not, for with such sacrifice God is well pleased.'
Yea, he keepeth the good deeds of a m*an 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, tbe Lord shaU recompense it him again
into hia ovm bosom, Prov. xix. ] 7. For ihe day shall
come wherein it shall be said unio 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 wherevrithal God is weU pleased. The sacrifices of
the old law ihey 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 smelUng
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, brCming of
incense unto saints, sacrificing unto stocks and stones,
or hosts upon ihe 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 tbe Lord to be a sweet smelling savour
unto bim must be the offering of the calves of our
lips, even the sacrifice of praise and thanksgiring, 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.]

LECTURE XCIII.

397

of God ; or else the offering of our goods in a chari
table devotion io ihe poor afflicted members of Chrisi
Jesus. These sacrifices are commended unto ua by
the apostles of Christ Jesus ; the first where it is said,
Heb. xiii. 15, ' Lei us by Jesus offer the sacrifice of
praise always unto God ; thai is, the fruit of our lips,
which confess his name ; ' the second, where it is said,
Rom. xU. 1, ' I beseech you, brethren, by the mercies*
of God, that ye give up your bodies a living sacrifice,
holy, acceptable io God, which is your reasonable
serring of God ;' the third, where it is said, Heb.
xiii. 16, ' To do good, and to distribute, forget not,
for vrith 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 leam to strive every man to
go one before another in doing good unto all the
afflicted members of Christ Jesus. It ia a sacrifice
acceptable and pleasant unto God, vritness the apostle
here. It is more accepted with God than aU burnt-
offerings and sacrifice, vritness the prophet, Hosea
vi. 7. It shall further thefr reckoning in the day of
Christ Jesus, vritness 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,
'.whUe we [have time do good unto aU men, but
specially unto them which are of the household of

faith.' Let ua, aa Daniel counaelleth Nebuchadnezzar,
Dan. iv. 24, ' break off our sins by righteousness, and
our iniquities by mercies towards the poor.' Lei us,
as Solomon willeth, Prov. in. 3, ' Bind mercy and
truth upon our necks, and write them upon the tables
of our hearts.' Let all bard-heartedness be far from
us, and let the bowels of compassion be kindled within
us, so often as we behold the distressed members of
Chrisi Jesua. The law commandeth mercifulnesa and
compassion even unto the poor beasts. How much
more ahould we, that are members one of another, we
that are members ofthe mystical body of Christ Jesus,
deal mercifuUy one vrith another, and be fervent in-
charity one towards another. Beloved, let ua consider
ourselves, and provoke one another unto every good
work. He that hath been slack, let him be no more
slack, and he that hath been forward this way, let him
be forward stiU. 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 eril. Let us therefore make us friends 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.

LECTUEE XCIIL
And my God shall fulfil all your necessities through his riches, with glory in Christ Jesus. — Philip, IV. 19.

A ND my God shall, ka. The apostle's commen-
-^~*- dation of the PhiUppians' liberaUty we have
beard, which was this : first, that in itself it was sueh
as that, after he had received it, he had plenty, and
was fiUed; secondly, that it was a sweet smeUing
odour, a sacrifice acceptable and pleasant unto God.
Now unto this commendation the apostle addeth a
promise of recompense of reward for their liberaUty,
and so concludeth the epistle vrith 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 faitb, calleth his God, both for his own
comfort and for the PhUippiana' encouragement.
Secondly, I note what recompense ia promiaed, which
is, that hia God ahall fulfil aU their neceaaities ; wherein
he aUudeth to that he had said in the former verse,
that as he was filled by them, and aU his necessities
supplied through their liberaUty, so his God should
fnlfU all thefr neoesaitiea, and supply aU thefr wants,
Thfrdly, I note the possibUity of making this reconi-
pense, which appeareth to be easy, because God is
rich : ' My God shaU fulfil aU your necessities through

his riches.' Fourthly, I note the fulneaa of the recom
pense promised unto their Uberality, in that it ia aaid
ihat he ' shall fulfil all thefr necessities through his
richea with glory.' AU with glory ; that ia, so plen
tifuUy, 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 aU the blessings for this Ufe,
and for that that ia to come : ' My God shaU fulfil,
kc, with glory in Christ Jesus.' The sum, then, of
these words is this, as if he had thus said, Aa I have
plenty, and am filled by you, so ihat 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 merciea towarda me, shall, for a fuU
recompense of reward, fulfil all your necessities, and
supply aU your wants, through his riches plentifully,
to the glory of his name ; not for tbe merit of your
work, but in and for Jesua Christ, in whom, and for
whom, you and your worka are accepted, Thia I take
to be the meaning of these words. Now let us see

598

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

what notes we may gather hence for our farther
instruction, The first ihing which here I note is, that the apostle
saith, my God, kc, which is not spoken, by way of
excluding them, as if he were not thefr- God also, but
partly out of ihe 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 wiU 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 ihat deUvereth 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
vriU praise thy name.' So our blessed Saviour, Mat.
xxrii. 48, ' My God, my God, why hast thou forsaken
me ?' In which, and many other like places, where
the prophets, and apostles, and om- blessed Saviour
do use these particular speeches of my Lord, my God,
and the Uke, they do not use ihem as thereby SingUng
out unto themselves a peculiar God, but in some such
like respect as before was mentioned, to wit, either
through the great strength of thefr faith, or for their
comfort in iheir troubles, or to note thefr upholding
stay in thefr 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 hfrn that useth them with some new name of
puritan, or precisian, or the like, and in scorn to ask
bim wUo 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
Uke ? 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 ? ShaU any man ask of any of them
who is his God, or who is his Lord, or whether he
bave any pecuUar God ? "Why should then any such
question upon the like occasion be made ? It may
very weU be that they who now ask such questions, if
Paul were now Uving, and now spake or wrote thus,
would ask him the Uke questions.
Wherein learn a notable policy of the deril. He
seeth the great stay, and the greai comfort that the
chUd of God hath, when he comes so far as that, vrith
boldness and confidence, he can say my God and my
Lord. ' He seeth that whatsoever troubles do press
us, whatsojever scorners do blow upon ns, howsoever
he seek continually, like a roaring Uon, to devour us.

yet nothing can cast ua dovm, if, through the powerful
might of a aaring faith, we can aay my God, andwy
Lord ! He seeth that to come so near unto God as to
call him my God and my Lord, is to depart teo faj;
from him, and therefore be laboureth against this
boldnesa, and confidence, and near approacbv and to
this purpose hath devised to brand them vrith odious-
names that ahaU- at any time so apeak. Neither yet
doth my apeech tend to' perauade the ordinary use of
those speeches, my God and my Lord ; for our blessed
Saviom- hath taught us to pray, ' Our Father which
art in heaven,' and I know thai our most usual
speeches of our Lord and our God are most holy and;
most Christian. Only this I aay, thai it ought not to?
be prejudicial unto any man if at any time he aay my
God and my Lm-d. He may sometimes use them, and
yet ought not, therefore, either io be noted of singu
larity or to be scorned or reproved. Let them consider
whai I say that are so ready upon such occasions to
brand men with names that ihey know noi what they
mean, and let us in no sort follow iheir 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, lei us know that not we, nor anyj
can have any greater stay or comfort than in this, thai
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 PhiUp
pians for thefr liberality towards him. The promise
is this, that as he was filled by ihem, and aU his neces
sities suppUed by their liberaUty, so God should fulffi
all thefr necessities through his riches vrith 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. xU. 1, ' Blessed
is he that considereth the poor and needy; ihe Lord
shall deliver him in the time of trouble.' Are we mer
ciful unto the poor, and do we seU them com good
cheap ? The recompense is, Prov. xi. 17, ' He that
is merciful, rewardeth his own soul ;' and, verse 26,
' Blessing sbaU be upon tbe head of him thai selleth
com.' Do we- feed the hungry, clothe the naked)
risit 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,' ke. In a word, are we ready to
do good, io distribute, and io communicate according
to our abiUty ? The recompense ia, we lay up in store
for, ourselves a good foundation against the time ^,
come, to obtain etemal life, 1 Tim. ri, 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
gracioiis, and bountiful, and liberal is the Lord our

Ver, 19.]

LECTURE XCIII.

399

God, fls that he doth repay one good turn unto our
brethren with an hundred blessings from himself, and
¦gifts of no value with an etemal vreight of glory.
., A great mercy of our gracious God, to promise or to
pay such recompense of reward unto our works, and
,a notable inducement to stir us up unto all works of
charity. .The same motive the preacher also useth,
where he saith, Eccles. xi. 1, ' Cast thy bread upon
the waters, for after, many days thou shalt find it.'
€ast 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
Ihe waters, though it may seem that thou shalt never
bave thanks or aught else for that good thou doest
(for so too many think, that what they give unto the
poor theyicommit unto a dead hand, that it perisheth,
that afterwards there is no remembrance of it), yet,
saith be, ' cast thy bread upon the waters.' And
why ? He addeth a promise of mercy that shaU follow
upon it, ' for after many days thou shalt find it;' that
is, tby gift shaU 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 fi-uit 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 spfritual graces ; or if not now for a season, yet
after many days, as the husbandman receiveth the
increase of his corn, whioh, when it was first sown,
might seem to have perished ; or if not in thia life,
yet certainly in the heavens, when the Lord shall wipe
aU tears from thine eyes, and crown thee with glory
and immortaUty. Here is, then, another kind of
reasoning than thy. camal sense and reason teacheth
thee io make. Thou thinkest that the way to be rich
is to be ispariug, to hold fast, to give away nothing
thai thou canst save ; but, as our Saviour saith, John
xii. 25, ' He that loveth his Ufe shall lose it ;' so I
say, he that ihus loveth his riches shaU not be rich ;
but the way io keep and to increase riches is to bestow
them on the poor. "Where they seem to be lost, there
they shall be found ; where ihey seem to be cast upon
the waters, there, they shall be laid up in heaveuj
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 abut 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 monm
in thefr souls, and none comforteth them ; they perish
for want of -food, and none reUeveth them. I persuade
myself ihat, it ia not altogether thus amongst us, but
in many places ii is thus. And what is the reason?
Verily, our diffidence and distrust is the cause of all
this, • We see not bow we sbaU have sufficiency for
ourselves if we be bountiful unio others : we see not
but wo shaU -want ourselves if thus we do supply the
wants (fl 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 fulfUling all our necessities, yet
sueh 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 handa 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 vrill fulfil all our necessities
through his riches. If a poor man make a large pro
mise of great bountifulness, we may weU doubt how
he wUl 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 fulfU aU our necessities, is rich ;
for, Ps. I. 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 aU that is therein.
The eyes of all wait upon him, and he gives them thefr
meat in due season ; he openeth his hand, and fiUeth
all things living vrith plenteousness.' AU riches of
grace and glory of this life, and of that that is to come,
are with him, and unto whom he wUl he giveth them.
And therefore the apostle teUeth 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
ihey 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, io repay them all ihat they have given
with advantage, that they might have enough boih for
themselves, and also io help others vrithal. So rich is
our God that he can, and so good is our God that he
will, do thus unto all them that sow liberaUy 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 vrith 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 wiih very great advantage ?
Considering these things, beloved, let it be far froni
us to doubt that poverty will follow our liberality. ' Lei
us not think with ourselvea that ihe more ¦we -give ih6

400

AIRAY ON THE PHILIPPIANS.

[Chap. IV

less we have, but rather that the more we give ihe
more through bis riches we shall have. Let the poor
therefore be our field wherein we sow our corn, and
surely we sbaU 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 cheat wherein io board our
treasure, and this shall surely further our reckoning
in the day of Christ Jesus. If our liberality abound
according to our ability to ihe poor, our God sball
fulfil all our necessities through his riches"; yea, he
shall fulfil them with glory, even with such plentiful-
ness and abundance as that his name may be glorified
thereby. The third thing which I note is, that the apostle
saitb, that their recompense of reward was in Christ
Jesus ; whereby he giveth them to understand that
God made this recompense of reward unto them of
their liberality towards him, not for their works' sake
as upon desert, but for Christ Jesus's sake only by
grace. Whence I observe how the promises of God,
touching the recompense of reward for our works, are
made good unto us ; the promises are made and paid
only in Christ Jesus, not any way for the merit of our
works seen or foreseen. In him God from the begin
ning loved us, and made all his loving promises of his
sweet mercies unto us, and in him partly now he doth,
and partly hereafter shall, make them good unto us
through his riches with glory. This 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 ;' that is, in him they are all made and
performed, ratified and established. And the reason
is plain ; for why doth he make or perform such pro
mises unto us, but only in hia gracioua love and favour
towards ns, every promise of his unto us being a
testimony of hia love towards us ? And how doth be
love us, but only in Christ Jesus, in whom alone he is
well pleased ? Mat. iii, 17. His promises then unto
ua being made and performed only unto ua, and hia
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 bim 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 for this life, or for that that is io
come, of temporal or of eternal reward, of safety from
enemies, or of salvation in the heavens ; stUl we are
to lift up our eyes unto heaven, where Christ Jesus
sitteth at the right band of God, and to know thai in
bim alone both the promise is made, and shall be per
formed unto ua, through the love of God wherewith he
loveth us in him.
Hence then, first, we learn noi to credit any such
aa shall tell ua that any reward is promiaed or given
unto ua for ihe merit or worth of our worka, 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 Chrisi Jesus ; then-
must it needs be concluded, that in us no merits or
anything were seen or foreseen, wherefore snch pro-
miaea 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 ihey 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
righteouanesa be by the law,' that ia, by the works of
the law, ' then Chriat died without a cause ;' so do I
touching this point, if in ua there be anythmg where
fore the promiaea 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 unworthmess of
our beat works, because I bave spoken to that purpose
often heretofore. Only for thia time let thia ground
be considered, and if any man at any time shall seek
to persuade you that tbis or that reward is promised
and shall be given unto you for the merit of yonr
works, tell him that it is promised and given unto yon
in Chriat Jesus, and therefore not for any merit of
your works.
Secondly, Hence learn the stableness of aU God's
promiaea made unto his chUdren, As ihis here is,
so they are all made in Christ Jesus, and therefore
must^needs be stable, and never fail. Even as we say,
that whom he loveth once he loveth unto the end,
because whom he loveth in Christ Jesus, him he always
loveth, so his promises, being aU founded and grounded
upon his love, once made unto his children, shall not
fail for ever, because they are all made in Christ
Jeaua : a notable comfort unto all God's children.
Hath he promiaed life and salvation unto aU that be
lieve in his name ? Hath he promiaed deliverance
out of troublea unto thoae thai love and fear him ?
Hath he promiaed to fulfil all thefr necessities that
shew mercy to the poor ? Here ia the comfort, that
noi one of these promises shall fail for ever, because
they are all made in Christ Jesua, in whom he loveth
ua 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 wiU not faU
of whatsoever he hath promiaed ua.
Thirdly, Hence learn that the promiaea made of
God belong only unto them that are in Chriat Jesus.
The proof whereof is thia, becauae the promiaea made
of God are only made in Chriat Jeaua ; so that until
such time aa we be graffed in Chriat Jesus, and made
one with bim, we are mere strangers from the cove-
nanta 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 hia seed, and
his holy promises unto them that be at peace with
him. And who are at peace with him but they ihat

Ver. 20.]

LECTURE XCIV.

401

are in Christ Jesus his Son, by whom we are reconcUed
unto him ? In vain therefore do they look after the
promise, that bear not fruit in the true vine Christ Jeaus.
Worldly blessings they may have, and that in abun
dance. For, Mat v. 45, ' he maketh his sun to arise
on the eril and on the good, and sendeth rain on the
just and unjust.' But the sure promises of grace and
glory are unto Jacob bis people, and to Israel his in
heritance. Will we therefore take comfort in his
promises ? The Spirit must witneas unto our apirit
that we are in Christ Jesus. WiU 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
bim which is the head, that is, Christ.' Let us be
merciful aa our heavenly Father ia merciful, and let
us do good unto aU, but especially unto them that are
of ihe household of faith. If we communicate unto
the necessitiea of the saints, the Lord our God shall
fulfil all our necessitiea through hia richea with glory
in Christ Jeaua. Thia promise is sure, because made
in Christ Jesus, and belongeth unto us if we be in
Christ Jeaua, and walk worthy of Christ Jeaua, abound
ing in thia, and every good work, until the day of
Chriat Jeaua. Now one word of that wherewith the
apostle concludeth bia epistle, saying, ' "Unto God,
even the Father,' ka.
Vnto God, ke. In these words the apostle con
cludeth the epistle, with praiae and thanksgiving unto
the Lord. Where, first, I note that now he aaith, our
God. Before he aaid, my Ood; now, our God. So
that howaoever more scruple be made about the one
than the other, yet ye see tbere ia 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 speakeih ofhimself, aaith, 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, becauae we are only hia aons by
adoption through Chriat Jeaus, and regeneration by
hia Spirit. Thirdly, I note thai here he is called our
God in respect of our creation, and our Father in
reapect of our regeneration ; our God in respect of
temporal, our Father in reapect of etemal bleaaings.
Now unto God even our Father for both, even for all,
be praise for evermore ; that ia, throughout all ages,
from generation to generation, that aa hia merciea
endure for ever, so his name may be bleaaed and
praised for ever 1'
Whence I observe, that alwaya, in all things, God,
even our Father, ia to be praised ; write we or speak
we, remember we or mention we temporal blessings
or spiritual gracea, atiU he ia to be praiaed. And the
reason ia, ' For of him, and through him, and for him
are all thinga.' In all thinga, therefore," let ua glorify
God through Jesus Christ, and let us always have that
song in our mouths, Rev. vii. 12, ' Praise, and glory,
and thanka, and honour, and power, and might, be unto
our God for evermore. Amen.' And aa our apoatle
concludeth thia hia 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 ua, and thence to
be inatructed in tbe thinga that belong unto onr peace.
The beginning of this work waa hia doing, and the con
tinuance of thia work is hia doing. "Unto him therefore,
even God our Father, be praise for evermore. Amen !

LECTUEE XCIV.
Unto God even our Father be praise for evermore. Salute all the saints in Christ Jesus.
with me, dc. — Philip. IV. 20.

The brethren which art

NOTHING being needful to be spoken touching the
coherence of theae 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, ihe rather for
thai my desire is at this time to conclude my observa
tions upon this conclusion of the apoatle. In these
worda, therefore, now read, we have the concluaion of
thia whole epistle. Where, firat, he concludeth the
•epistle with praiae and thankagiving nnto the Lord.
¦Secondly, he addeth, aa 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 unio boih, as uaually it
ia wont.

Where, firat, I note unto whom aU praise is due,
even unto God our Father, our God, and our Father.
And here by the way, firat, I note that the aposile
saith, ' Unto our God.' In the former verse he said,
my God, now he saith, our God. So that howaoever
more scruple be made about the one than about the
other speech, ihe one being used and approved by all,
the other being scorned and reproved by many, yet ye
see there ia warrant for boih ; and as tbe occasions
are, so we may uae thia or that speech, unless we will
take upon ua either to cenaure the apoatle 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 ihat be may stay men
Cc

402

AIRAY ON THE PHILIPPIANS.

[Chap. IV

from tbis boldneaa and confidence, and near approach
nnto God, aa to call him my God and my Lord', to
brand them with most odious names, and io heap
on them most opprobrious speeches, that shall at
any time so speak. But if we keep the true pattern
' of the most vvholesome words which we have learned
of our apostle, as he wUleth 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, Ughts as weU upon bim as upon us, and so
long we iieed not much to move or trouble ourselves
thereat. The second thing which here by the way I note ia,
thai the apostle saith, ' Unto God, even our Father.'
God he is the Father of our Lord Jesus Christ, and
be is ihe Father of us aU. 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 ; noi 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, m,y 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, thai in
ihis and other like places, where these speeches are
ihus 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 ia our Father, even our merciful and loving God,
and tendereth ua as his sons and heirs of his promises.
These thinga I ' thought good to note by the way, by
occasion of the first note which here offereth itself,
viz;., unto whom all praise ia due, namely, unto God,
even our Father.
The second thing whieh here I note ia, the thing
which ia due uUto him, which is, ' glory, and honour,
and praise, and thanksgiving ; aa witness also the
four and tweniy elders, saying. Rev. iv. 11, ' Thou art

worthy; 0 Lord, to receive glory, and honour, and
power ; for thou hast created all things;' ke.
The thfrd thing which I note ia, the continuance of
the time during which thia praiae is to' be given unto
him, which ia ' for evermore ; ' that is, throughout aU
ages, from generation to generation. : The reason of
which everlasting continuance is, not only because of
bis etemal majesty and glory, but specially because of
his everlasting mercy and love, that as his ' mercies
endm-e for ever, so his name may be blessed and
praised for ever. Many notes, ye see, niight hence
easily be gathered, and not unfruitfuUy insisted upon:
as first, fi-om the person unto whom all praises is
due, viz., not unto saints or angels, much less unto
bruiish or senseless creatures, bnt unto God only,
even unto God our Father ; secondly, from the thing
which is due unto him, which is praise and thanks'
giving, not vrith lips alone, but from the 'heart and
soul, which is the sweetest smelling sacrifice that
can be offered unto the Lord ; thfrdly; from the timej
that his praise is not to be temporary but everlasting,
as his mercies are everlasting.
But, for this time, my meaning is to conclude aU
these in one short observation, which is this, that
always, in all things, God, even our Father, is to be
praised ; write we or speak we, rememember we with
ourselves or mention we unto others, temporal bless
ings or spiritual graces, for this Ufe present or for
that that is to come, siill he is to be praised, And
to this the apostles give vritness in every place. Our
apostle concluding bis 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 aU that we ask or think, according io the power
that worketh in us, be praise in the church, -by Jesus
Christ, throughout aU generations, for ever. Amen.'
And again, 1 Tim. i. 17, ' Unto the Mug everlasting,
immortal, invisible, unto God only vrise, be honour
and glory for ever and ever. Amen.' And ihe apostle
Peter, 1 Peter iv. 11, 'Let God m aU 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
io this purpose, ye see also the practice of the apostles,
thai always in all things they praised ihe ever living
and only wise God. And the reason why ii should be
so -is evident and clear, as the four and tvrenty elders
yield it, where they cast their crowns before- hfrn 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 wiU'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 aU thfrigs; to him therefore''be glory
for ever. Amen.' But not to seek afler other reasons
than our present text affordeth ; he ia our God, that
hath created us, formed ua, and made ua for his.

Ver. 20.]

LECTURE XCIV.

403

glory ; he is our Father, which hath blessed us with
aU spiritual blessings in heavenly tiings 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 wiU be ajiswered; but if the practice be looked
into, another thing may be judged. If we know ii
and do it not, it cannot be but that we shall be beaten
vrith many stripea, Luke xii. 47. And do we always
in all things praise the Lord ? If ten lepers be
cleansed amongst us of thefr 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 thefr 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. cxvUi. 28, ' Thou art my God, and
I wUl thank-thee ; thou art my God, and I will praise
thee.' But is it one of ten ? Nay, might we not go
into a city, and with Abraham begin at fifty, and
some 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 vrith us as it was with Mary,
Luke i. 46, that we can say, ' My soul doth magnify
the Lord, and my spfrit rejoiceth in God my Saviour.'
For though we blesa God with our mouths, yet do we
dishonour bim 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
imto me, "Wherein have we profaned them ? I teU
you, out of the prophet, in that therein ye have done
your own vriU, and not the will of theXord. For, not
to speak of your absenting of yourselves, some of you,
from your churches on that day, when ye should
come ibither, as it were, to his school, there to hear
his voice, to learn his most holy will, and to be in
structed in the things tbat belong unto our peace ;
not to speak of your fruitless and unnecessary talking
on that day, in your houses, or ai your doors, or as
ye walk abroad, when ye should either meditate with
yourselves, or confer with others, of the things thai
ye bave heard at the church out, of the word ; not to
ipeak df your running up and down with your v?ares,
of your selUng 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 bave heard ; npt, I say, to speak of these and
many such like things whereby the Lord his Sabbaths
are profaned, in that your ovm wiU is only done, and
the Lord his vrill neglected ; whai 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
requfres of you on that day to do his vrill, and not
your own will ; but ye do your own wiU, and not bis
vrill. Can ye plead ignorance in this behalf ? Nay,
ye have been taught what is his wiU for this day, and
ihat 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 thinga
ye have refused to hearken and to obey, and chosen
rather to follow the ways of your own heart. Oh,
but ye took only the evening unto these deUghts.
Yea, but the evening is a part of the Lord's day,
wherein he looketh to be served, as weU 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?
Ffrst, these whereof we now speak are not such, but
unhonest and ungodly. Secondly, for those that are
such, it is doubted whether they be lawful on that
day. For if worldly but necessary duties be forbidden
when we should attend on the 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 dishonom-ing of Gpd,
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 ofl'end. ' Did not your
fathers,' said Nehemiah to the rulers of Judah, Neh.
xiii. 18, ' break the Sabbath, and our God brought aU
this plague upon us, and upon this city, yet ye increase
the wrath upon Israel by breaking the Sabbath ? '
Consider your ovm ways in your hearts, and bethink
yourselves well, whether amongst other our sins, the
breaking of our Sabbaths have not brought heavy
plagues upon us. And do ye yet increase, the vprath
upon Israel by breaking his Sabbath ? Mark weU
whai I say, and the Lord give you a right understand
ing, in aU things. The Lord is always and in all
things to be honoured and praised. Let us no.t in

404

AIRAY ON THE PHILIPPIANS.

[Chap. IV.

this or any otber 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.
vU. 12, ' Praise, and glory, and honour, and thanks,
and power, and might be unio our God for evermore.
Amen.' And as our apostle concludeth this his epistle
vrith 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 thai 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, kc. Now in the end of this
epistle the apostle addeth salutations from himself
and others unto the Philippians, which manner also
be useth almost in the end of all his epistles. And
first he remembereth his own salutations unto them,
saying, ' Salute all ihe saints,' &c. Secondly, he
remembereth the salutations of his brethren and
feUow-labourers in the gospel unto them, saying, ' The
brethren,' &c. Thirdly, he remembereth ihe saluta
tions of all the resi of the saints that were at Rome
unto them, saying, ' All the saints,' ko. Lastly, he
shutteth up all, and sealeth, as it were, his letter with
that usual prayer which he useth both in the beginning
and in the end of all his epistles, saying, ' The grace,'
&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,
vrithout omission of any one, that being washed in the
blood of Christ Jesus, and sanctified by his Spirit, do
lead an holy and godly Ufe amongst you. For sucb
bere he caUeth 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, ffrst, I observe a good ground of that
Christian custom commonly used in writing of letters
unto friends that are absent ; whicb 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 loring sort to use them ; and when we
are absent from them, in our letters to salute them,
even every of them, as here our apostle doth. As

therefore the apostle before exhorteth, so do I, what
soever thinga pertain io love, even to ihe preserving
or increaaing of your love vrith the saints in Christ
Jesus, those think on, and do.
The second thing which here I note ia, that the
apostle saluteth the saints in Christ Jesus, "Whence
I observe thai ihe name and title of saints is fitly and
truly given unto men upon earth. ' AUJmy deUght,'
saith David, Ps. xvi. 3, ' is upon the saints that are
on the earth, and npon such as excel in vfrtue.' And
the apostle in all bis epistles siill 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 caUed 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 aU ihe sons of
men, so long as they dwell in these houses of clay,
unrighteous and unholy ? How, then, can any in tUs
life be fitly and truly called saints ? True it is that ' he
layeth folly uppn 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 aU the
sons of men it is most truly said, that ' there is none
that doth good, and sinneth not, no not one.' Yet in
Chrisi 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 ihe blood of the
Lamb, and sanctified by the Spirit of grace ; holy,
for that what is wanting in iheir obedience and hoU
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. ri.
11, ' Ye are washed, ye are sanctified, ye are justified in
the name of the Lord Jesus, and by the Spuit 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 m
this life all the Israel of God fri Christ Jesus are fitly
and traly called saints, in such sort as bath 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
walls worthy of that calling whereunto he hath called
you. Walk, therefpre, worthy of that calling where
unto ye are called. Mortify the deeds of the flesh,.

Ver. 20.]

LECTURE XCIV,

405^

and walk not afler the flesh, but afler the Spfrit, Be
ye filled vrith the fruits of righteousness, and be ye
holy in all manner of conversation, as he which hath
caUed youis 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 stUl yourselves unto that
which is before, and follow hard toward the mark for
the prize of the high calUng of God in Christ Jesus.
This is the practice, and this is the study of them
that are sanctified bythe Spirit of God; and these
thinga if ye think on, and do, ye are aainia 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 sainta in heaven. As, therefore, ye
desfre in your souls there to be, so study, and give all
diUgence bere to be. Be ye in Christ Jesus, and
then ye are saints ; be ye saints, and ihen ye are
in Christ Jesus.
The brethren. Having remembered his own saluta
tions, now he addeth also the salutations of others
unto the PhiUppians. And first he remembereth the
greetings and salutations of the brethren unto the
PhUippians. ' 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 forms of speeches have not been unusual
or misliked, to say. The brethren salute thee, or,
salute the brethren. • AU 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 foUow a better pattern than the example
of the apostle ? Or can any man have a better
warrant than the warrant of ihe apostle ? It may
very weU be thought, that if Paul were now liring,
and should now uae auch forma of salutations as these
in the end of bis letters and epistles, he should so be
censured and traduced as now those are that therein
foUow hia example.
The second thing which hence I obaerve is, that aa
all Chriatians 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
trae in general, that we have all one God for our
Father, thai we are all begotten by the immortal seed
of one God, in one womb of the church, that we are
aU baptized into one body, and have been all made to
drink into one Spfrit, ihat we are aU adopted unto the
same inheritance by tbe same Spfrit, through Jesus
Christ, and therefore are aU brethren in Chriat Jesus,
so is it also true in aU the ministers of the gospel of
Christ Jesus, that we aU build the aame house, we aU
preach tbe same gospel, we are all called to the dis

pensation of the same mysteries, we aU 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 thefr calUng. A better example than this of
the apostle they cannot follow, to be ao affectloned
towarda their inferiora, as it appeareth our apostle
waa, and in all kindness to entreat as brethren them-
that labour vrith them in the gospel, as it appeareth
our apostle did. It followeth,
'All the saints,' kc Here he remembereth the
salutations of all the rest of the sainta that were at
Rome unto them. ' All the saints salute you,' to.
wit, aU the rest of the saints, that labour noi in the
gospel, ' and most of aU, they which are of Cassar'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 aU the saints at Rome 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 chUdren 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 aU those vricked persecutions under those
ten cruel tyrants in the primitive church, and grew
to auch a thfrsting after blood, that not only Paul, and
Peter, and many other Christians, but his greatest
familiars, his dearest friends, his nearest kindred, his
brethren, his mother, his wife, were slain by his most
cruel tyranny. Yet even in this cruel tyrant's court,
the Lord had some that feared him, and favoured the
truth. Such a one was Joseph in Pharaoh his court,
Jonathan in Siaul's court, Obadiah in Ahab's court,
and Ebed-melech in Zedekiah's court. And such is his
mercy that he wUl, such is his power that he can, and
such his goodness that he doih, cause Ught to shine
out of darkness, and beget children in the faith, where
the truth is most oppugned.
Which may teach us many good lessons. As first,
not to despair, but that where the truth is most op
pugned, there the Lord bath 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
ihat even there where antichrist usurpeth his tyranny,
the Lord hath his chUdren 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.

[UHAP. IV. VER. W.

fully dealeth. for his children, and prorideth for his
ovm glory.
Secondly, thia -may serve to condemn us of greai
backwardlinessin 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 trath in thefr- hearta, and
professed it with their mouths. And bow shall not
this condemn our irresolute resolution of a reUgious
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 vrith our
most gracious prince constantly to maintain the truth
against error and superstition. And yet so cold are
we, a greai many of us, in religion, as that a man
cannot teU what we are, papists or protestanis ; 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 io
serve the time, we make show of one, and are
frideed another^ and so cannot make a good profes
sion. Howsoever it be, so it is, that many of us are
of no resolution in reUgion. "WeU, 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 io be cast into the hot fiery furnace,
yet should we vrith 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 grace,' ka. In these words the aposile
shutteth up aU, and, as it were, sealeth hia letter
¦with that usual prayer which he useth both in the
beginning and in ihe end almost of all his. epistles.
"Where ye - see -the thing which he wisheth , them is
.grace, which when he caUeth ' the grace of our Lord

Jesus Christ,' he -herein noteth whence it is, derived
unto his chUdren.; By grace, he understandeth both
ihe first and the second grace, both the free- favour; of
God, which is the fountain of all good, things, and the
good things themselves whicb flow from, that fountain.
Now this is caUed the grace of our Lord Jesus Christy
because ii is derived from God by him unto his
children; by him, I; say, even by our Lord, unto
whom all power is given, boih in heaven and in earth;
by our Lord Jesus, that saveth his people from thefr
sins ; by our Lord Jesus Christ, anointed a king to
defend us, a prophet io teach us, a priest to offer up
a sacrifice for our sins. So that the apostle's prayer
here for the PhiUppians is, ye see, that whatsoever
grace our Lord Jesus hath purchased for his churchy
may be with ihem aU, to fill them with aU goadness.
Would ye, then, know : how,, to pray for all good,
either unto God's church, or any of God's chUdrfen 3
Learn of our apostle, and Lpray that the grace of our
Lord Jesus Christ may be with them. , For herein ye
* pray both for ali spfritual grace in heavenly things
unto ihem, and for. all temporal blessings which in his
gracious favom- he vouchsafeth for the good of his
church and children, being aU couched in;.this, ' The
grace of our Lord Jesus Christ.' ^
Again, would ye know by whom all grace is derived
unto us, be it spiritual grace or temporal blessing, the
grace of God whereby he loveth us, , or the grace of
God whereby bis love is, made known unto. us?,
Learn of our apostle, it is by our Lord. Jesus. Christ ;
for therefore is it caUed the grace of our Lord Jesua
Christ, because it is derived by him unto us, he
having reconciled us unto. God, and we vrith him
having aU things given unto us. Kno-wing,, then, the
exceeding great riches that we have in Christ Jesus
our Lord, let us always in aU things glorify the name
of Christ Jesus ; and as by him we have aU tiiingsj
so let us do aU things to his glory. j .

LAUS OMNIS SOLI DEO.

FINIS.

A TABLE ALPHABETICAL.

4or

A TABLE ALPHABETICAL.

Adversaries of the truth not to be feared, 99.
Affliction a gift and grace of God, 35, 256, 259 ; fruits of
thera, 66; comforts in them, 124, 256, 335; 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, 816.
Book of life, 328.
Bowing at the name of Jesns, 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, 266, 329.
Circumcision twofold, 218 ; carnal abolished, 219 ; moral
nse 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; Ms 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; notvoid 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 aU estates, 379, 395.
lOorporal presence in the sacrament, 82.
Covetousness, 380.'
Cross of OBrist, 298 ; enemies of it, 298.
Deacons described, 6.
Death mayr be' desired, 79 ; how, 79 ; why, 80 ; not to be
feared, 80, 81 ; a mercy of God to the faithful, 194.
Devils subject to Clirist, 131.
Distrustful care, 349 ; reasons against it, 349.
Dissensions objected to us answered, 106, 289; causes of
tbem, 286; remedies, 288.

Doubting of salvation, a doctrine false and unoomfortablOf
67,71, 145,265.
Drunkenness, 359.
Earthly desires, 359.
Elections, 390.
Enemies to the cioss 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 Clirist, 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.
FeUowship in thfe 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 ; he
the author of all good, 28, 151 ; delivers out of troubles,
69 ; providence over his, 345 ; his glory chiefly to bo
aimed at, 83.
Good works. See Worka.
Good report to be desired, 366.
Gospel of Christ a great blessing, 21, 238.
Grace, 6; author, of it, 6 ; effects, 12, 13.
Gravity of carriage, 361.
Health a mercy of God, 194.
Hearers of the word, their duty, 138.
Heretics contentious, 109.
Hope, a virtue necessary in Christians, 71 ;^it must be con
stant, 71 ; it is certain, 147. "¦¦^
Humility, 7 ; an effect of grace, 34 ; a preservative of_]con-
cord, 112; properties of it, 114.
Humiliation of Clirist 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, 292.

408

AIRAY ON THE PHILIPPIANS.

Inferiors not to be contemned, 183.
Invocation of saints condemned, 13, 24, 136.
-Joy iu the Lord, 209, 333 ; it contains the whole worship of
God, 223.
Justification not by works, 56, 245 (see Merita) ; 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 the faithful are lights, 160 ; they communicate
their light to others, 163.
Light behariour, 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, grouud of their cheerfulness, 73.
Means of grace, 98.
Mercy of God, 6 ; use of it, 7.
Merit confuted, 67, 69, 124, 140, 399 ; it cannot stand with
Christ, 243.
Ministers, their duty, 8, 136, 369 ; caUing 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.
Occasiou 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, 396.
Pastors to love their flocks, 40, 77, 101, 137, 296, 320 ; to
entreat them gently, 208, 269 ; ought to be patterns of
holiness, 293, 369 ; often to iterate their admonitions,
295.
Paul twice prisoner under N ero, 58.
Peace of God and of conscience, 6, 354, 371.
Pelagianism, by whom renewed, 110.
Perfection in this life, 263, 270, 278, 383.
Persecution for the gospel, 33, 94 ; a gift of God, 36, 98 ; it
doth not diminish the church, 60.
Perseverance, final, proved, 27, 275, 323 ; parts of it, 26.
Persuasion threefold, 31 ; how a mau may be persuaded of
another's salvation, 31.
Philippi, a city of Macedonia, 6.
Physio, 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, 63, 364.
Quarrelling, 153 ; to compose them a Christian duty, 325.
Questions touching ceremonies and discipUne not substantial
107.
Rage of tyrants a token of their perdition, 94.
Recusants censured, 129.
Regeneration imperfect iu this life, 106, 157, 262 ; the true
oiroumcision, 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, 396, 397.
Rich men, their duty, 881.
Righteousness twofold, 244 ; of faith and of works cannot
stand together, 245.
Sabbath, 363, 403.
Sacrifice of Christians, 167, 400.
Saints in Christ, who, 6, 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, aad 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 mau immortal, 81, 316.
Suffering for Christ, 98.
Swearing reproved, 38.
Tiraothy, the approver of this epistle, 6.
Thanksgiving to God, 17, 353 ; how we are to give thanks,
19.
Unity in affection and judgment persuaded, 108.
Unregenerate, their actions all sinful, 56, 57, 384.
Unthankfulness to God a grievous sin, 16, 353.
Usury condemued, 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,
"Woraen comraended iu the Scriptures, 324,
Works, good their causes, 54 ; we are to abound in them, 6B ;
fruits of righteousness, 56 ; their author, 57 ; their end,
67; persuaded by our church, 90, 142, 233; trne use of
them, 242 ; no part of our righteousness, 216, 282, 240,
246 ; how called dung, 238, 236, 242.
"Word of God a light, 160, 161 ; a word of life, 164.
Worldly carefulness, 360.

OBSERYATIONS MORE LARGELY AMPLIFIED.

CHAPTER I.
Thanksgiving is a service priuoipally required in a
Christian, ..... 16
Our fellowship iu 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, . . . . .83
To suffer persecution for righteousness' sake is a gift
aud 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, . 66
The chTirch is not diminished but increased by per
secution, ..... 59
Afflictions of the godly turn to their comfort, . 66
Christ Jesus the only gain and vantage of Christians, 73
A Christian's desire sbould 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 aU our comfort, 119
Christian confession of Christ necessary, . . 138
To begin in tho Spirit is not sufficient, unless we con
tinue, ..,,,. 142
Doubting of salvation a desperate and uncomfortable
doctrine, .... 146

"We are to pass the time of our dwelling here iu fear, 14S
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 iu the worid, ¦ . . 160
The glory of God's minister is the gain of souls, . 165
The issue of all actions is in the haud of God, . 170
A great siu in ministers to seek their o'wn more than
Christ's, . . . . : 174
Superiors in place or gifts ought not to contemn their
inferiors, . . . . .188
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 aU
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 Christiaus m^Jst be iu the Lord, 209, 388
False teachers are diligently to be avoided, . 214
Christians iu some cases may lawfuUy stand upon
their own commendations. . . . 227
Conversion works ani Iteration in the whole man, 281
Good works are uo part of our righteousness before
God, .... 282, 241, 246
The best of our works are but loss or dung, and
how? ..... 288, 241
The kuowiedge of Christ Jesus ia excellent and precious, 237
To renounce our own righteousness is both difflcult
and yet necessary, .... 239
Righteousness imputed and inherent iu justification
cannot stand together, , . . 246
"We are justified by righteousness imputed, . 247
Experimental knowledge of Christ necessary to a
Christian, . . . , . 250
To be affiicted for Christ is an advantage, 266, 259
The best of God's saints in this life com-3 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
Ce*

410

AIRAY ON THE PHILIPPIA^o.

It is not always safe to follow a multitude, 297, 390
The reward of the impenitent is damnation, . 300
"We are here but pilgrims, our city is above, . 307
Christ will certainly come the second time to judgment, 311
The faithful desire and long for that coming, . 812
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, ..... 825
Christians are to rejoice in the Lord in all estates, 333
For unity's sake we are to yield of our right, . 839
Tbe providence of God is ever near his children to
succour them in troubles, . . . 345
Worldly and distrustful care by all means to be avoided, 349

368

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 sbould be a pattern of holiness to his
people, , . . . 293,
God's graces are not always alike manifest in his
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 tbe day of Christ, 393
Works of charity are sweet smelling sacrifices, . 396
God will surely recompense wbat good soever is done
unto his saints, .... 398
Always in all things God is to be praised, . 403

357
867 369375
376
379
384 388

CARTWRIGHT

ON THE

EPISTLE TO THE COLOSSIANS.

A COMMENTARY

UPON THB

EPISTLE OF ST PAUL WRITTEN TO THE
COLOSSIANS.

PREACHED BY
THOMAS CAETWEIGHT, B.D.,
AND NOW PUBLISHED FOR THE FURTHER USB 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.DCCCLXIV,

THOMAS CAETWRIGHT, B.D.

IT were out of all proportion to prefix an elaborate ' Life ' of the great Puritan and
Eeformer — Thomas Caetwbight — 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 leaening, 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 Cabt-
WEIGHT WILL BE UTTERED BY GOOD MEN OF EVERY PARTY WITH PROFOUND RESPECT.'*
All the less is a large 'Life' here caUed 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 Eeformer : including the principal Ecclesiastical Movements iu
the reign of Queen Elizabeth,' which fills a somewhat bulky octavo ;i- not to speak ofthe 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. Svo, pages 71, 181. The
companion volume of the ' Later Puritans' is of like value
and interest.
t One vol. Svo, 1845, pp. vi, 489.
j For convenience of after reference, the following list
of authorities is given here, alphabetically arranged:—
Baker MS., as cited in Cooper's ' ATHEN.ffi.' (See under
Cooper). •
Bancroft's Dangerous Positions and Proceedings, published
under the pretence of Eeformation for the
Presbyterial Discipline, 1595, 4to.
Survey of the Pretended Holy Discipline, 1593,
4to.

Baxter's Christian Directory, folio, 1678, 2d edition.
Reliquiae Baxterianse, hy Sylvester, folio, 1696.
Blackburn's Works, 7 vols. 8vo, 1804.
Brook's ' Memoir,' as above.
... Lives ofthe Puritans, 3 vols. 8vo, 1813.
Churton's Life of Nowell, 1 vol. 8vo, 1809.
Clarke's Lives of Thirty-two English Divines, folio, 1677,
Cooper's Athense Cantabrigienses, vol. ii. 1586-1609, 1861.
The ' Athenas' 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 Brewei
Worthies (Hertfordshire), by Nutjall. (Over

Vl

THOMAS CARTWRIGHT, 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 Athence Cantabrigienses 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 Remains, edited by Nicholsons (Parker Society).
Hawthorne's ' Our Old Home,' 2 vols. cr. 8vo. Nothing
could exceed the descriptions of out-of-the-way
old-mannered places and folks iu 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 IL, 3 vols. Svo. (2d edition, 1829).
Hanbury's Life of Cartwright, prefixed to his edition of
Hooker's Works, 1831.
Historical Memorials relating to the Independ
ents, 3 vols. 8yo, 1S44.
Haweis's Sketches of the Eeformation.
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,
v. S., 3 vols. Svo, 1859-1861. Incomparably
the best History of Puritanism : minute, care
ful, effective.
Leigh's Treatise of Religion and Learning.
MSS. Landsdowne, vol. xxix.
Marsden, as above.
Maskell's Marprelate Controversy, 1 vol. Svo, 1845.
Middleton's Evangelical Biography, vol. ii., 4 vols. Svo,
1816.
Neal's History of the Puritans, edition 3 vols. Svo, 1837
(Tegg).
Paule's (Sir George) Life of Whitgift, 1612, 4to. A mere
panegyrist.
Price's History of Protestant Nonconformity in England,
2 vols. Svo, 183S.
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 ofthe other British
Churches in the Netherlands, 1 vol. Svo, 1833.

Strype, Annals, 7 vols. Svo. 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. Svo, 1841 ; and the Works of
Hooker, 3 vols. Svo, 1841.
Whitgift's Works, edition by Ayre (Parker Society), 3 vols.
Svo.
Wood's AthensB 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.
t We gladly add here an obliging communication from
C. H. Cooper, Esq., in relation to this and other points —
whioh will confirm his own account in the Atheiue: '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
iu 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
aa a member of the University follows 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 1561-2. 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 officers. — ^eeAthenm ContoJ. ii. 553.'

THOMAS CARTWRIGHT, B.D.

VU

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 Eegent, in the absence of Cardinal Allen, of the English College at Douay and Eheims ;
and also when he had migrated to St John's College, he must have been associated with
Eichard 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 HaU.J
Thomas Lever, the fearless and saintly Eeformer, became, on the transference of Bill to
Trinity, his tutor. In 1548, Lever and Eoger 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 avidity, never allowing himself — very
stupidly, and to his physical cost ultimately, — more than five hours' sleep, a rule to which
it is said he adhered throughout his life.||
These studies were prosecuted under the good young king Edward 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 Eeformation in
his College, including twenty-four Fellows, with other scholars, of the latter of whom young
Cartwright was one.lT 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 Eeformers who had fled from persecution abroad, returned

* It ' adorns ' Clarke's Lives.
t Consult Cooper's Athence, under Baily, Hall, Carlile,
and Yeldart.
J Cf. ibid. We do not forget after controversies in which
the good name of Bill was involved, but these were long
after. ? Cf. ibid., under Lever and Hutchinson.
i 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 tho fact, therein.
H Baker MSS. vol. i. pp. 149, 150 (Brook).
** Fuller, ' Worthies,' p. 54.

vill

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 !'J
By this time, so rapidly had his reputation grown, when he appeared at Great St Mary's
as the Preacher, the windows were taken out, to enable the crowds who could not get into
the vast church, but who willingly stood outside, to hear.§
About this period he visited Ireland, continuing there about a year. He must have left
a favourable impression of his worth and learning behind him, for subsequently the Irish
Primate, Loftus, pressed the Government to appoint him to the vacant See of Armagh.||
This was on 5th December 1567, in which year he proceeded B.D. In 1569 he was elected
Lady Margaret Professor of Divinity ; and it was this appointment that gave direction and
colour to his whole after-history, and in that to the whole after-history of England ecclesi
astically regarded.
On entering upon his duties, he selected for the subject of his Lectures the 1st and 2d
chapters of the Acts of the Apostles. His prelections created the profoundest interest, and
were listened to with growing admiration. In these he gave an exposition of what he, as a
scholar and divine, considered was 'written;' and his conclusions clashed with the High
Church notions of the exclusively ' divine 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 Athence is our authority for de
grees and other University dates. See letter to myself atite.
X 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.
Eead 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 byway of comparison between
the order of the ministry in the times of the apostles and the present times in this Church
of England,' He therefore thought it sufficient 'to charge Mr Cartwright not to deal any
further in these kind of questions in his readings, or sermons, or otherwise, until some order
may be taken therein this Michaelmas term, upon 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 : —
' Eight Honourable — Since you are the common patron and defender of literary men of every nation,
I entertain a pleasing hope that I also may share in your kind attention. Since many leamed 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 ofthe 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.
' As you allow me to speak freely, I solemnly assure you I have been most scrupulously adverse from
strife and contention. L have taught nothing which did not naturally arise from the passage on which I was
lecturing ; yea, when occasions of speaking on the habits have come iri 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 mo.
' I camiot 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 wiU not conceal anything if you wish to be acquainted
with it ; and, as I do not refuse correction, if I have committed any error, so I justly implore your protec
tion in this affair. Do not, therefore, 0 most honourable sir, suffer the enmity of certain men to oppress
me, or rather to injure the truth itself : men who seek to indulge their private enmity against me, under
pretence of promoting the interests of peace and of the church. ^ May the Lord Jesus Christ, by his Holy
Spirit, duly increase your excellency's wisdom and piety.'f
The offender was too influential to be left alone in his ' trouble.' The most eminent
members of the University stood nobly forward in his behalf. It does one good to read the
old generous words : —
* Brook from Strype, pages 62, 63. Cf. also Marsden, I t Brook from Strype, pp. 56, 57.
And all the authorities.

THOMAS CARTWRIGHT, a.v.

' 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 ofiice, as professor of theology,
he first threw about sparks of discord, which afterwards increased into a flame ; and that he prides himself
beyondj all bounds, in controversies conceming the ministry and the habits. But we, whose names are
herieunto 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
conceming 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 bave secured him fi:om
the calumny which is spread abroad,' *
Nor was this all : at the same time another ' testimonial,' — subscribed by eighteen cele
brated members ofthe 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 the
restoration of Cartwright, not as an act of favour to him, but as a matter of right to him and
to the University.
In forming a judgment as to the rightness or wrongness of 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 Eeformation 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 wiUing. 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 Eegent 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 llth 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 Marsden,.
t See the whole question of ' deacon ' = priest's orders ] pp. 79, 80.

THOMAS CARTWRIGHT, B.D.

X^

Master, because you used not me as fellow ; but ask you, wherein this breach of duty
consisteth ? If I owe you fidelity, I owe it more unto the Lord ; if good will, the truth
must be preferred ; if the Master of Trinity College be a friend, the truth is more ; if you
a brother, the truth ought to be brother, sister, mother, and all. Against what part of
true fidelity is it, to reprove him openly by writing, which had openly by writing spoken
evil of that which I was, and am persuaded to be, the everlasting truth of God, and reviled
those that maintained it ? Against what point of good-will, to have shewed him the way,
whom I judged to be out ; to light him a candle, whom I saw in this point to grope in
darkness ? And if I did it sharper than your taste can like of, besides that bitter things 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 povertythat Conformity and time-servingwould haveturned into splendour, —
to Geneva, where he formed a close friendship with Theodore Beza, the coadjutor and successor
of John Calvin, and others of the Eeformers and Divines. He remained abroad until 1571-2..
At the earnest request of his home-friends, among whom were Fox, and the learned 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.f
A ' Second Admonition ' soon followed the first, reiterating the needful reforms, and
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 tlte crown.' X
Whitgift, Cartwright's old opponent, replied to the first ' Admonition,' adding a few
disdainful words toward the close concerning the ' second.' But disdain would not do.
Another 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, SI.
t As nest best to reading the

Admonitions ' them

selves, read tlie masterly chapter upon them in Hopkins.
Vol. i. pp. 437-466.

xn

THOMAS CARTWRIGHT, B.D.

the side of The Church in the great book of Eichard Hooker 5 and on the other in the laymg-'
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. _ x,- -u • t
It were out of the question to discuss the merits on either side at any length m 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 disciplme and
government ; that^hese 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 opimons 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 Eomish priest afterwards said to Sir Francis KnoUys, 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 Chilhngworth,
' 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 ; while it is difficult to get over a feeling that his opponent is not equally
disinterested. The ' Admonition ' controversy is of much interest to even a nineteenth century reader.
The ability of each disputant is marked, Whitgift proves himself, beyond all gainsaying, to
have been possessed of much acumen, of quick, ready, effective dialectic, and a marveUous
fecundity of words, answering a sentence with a tractate, and a tractate with a huge foho.
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, especiaUy
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. 
¦235, 286. In the latter will be found Cartwright's indig

nant repudiation of the name 'anabaptist.' 'Brook's
Puritans,' Vol. i. page 321.
t St Clement's Eve, i. sc. i. page 6.

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 compeUed 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 Uke softness. 'f
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 ofthe State to[the Church,^ — 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 poUcy, 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 ' Eeply ' 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 'Eeplies,' and written under
many disadvantages, is masterly, and went unanswered, a fact that condemns Whitgift on
his ovm 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 equaUy 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, BO far as it is agreeable to his word. We are glad
the word of God is preached, and the sacraments are admi
nistered ; hut we desire that which is wanting may be
added, that which ia superfluous may be out off, and that
all may be done according to the institutions ofthe apostles.
The things which we d«fend 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 syiaration 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, aeq., for a judicious refutation
of Cartwright's extreme opinions.
§ Whitgift's Works, iii. page 3.
II Ibid., page 13. f Ibid., page 7.

xiv

THOMAS CARTWRIGHT, 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 pubUcation 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 llth June 1573, a royal
proclamation was issued for suppressing the ' Admonition' and the ' Defence,' and on llth
December 1573, Bishop Sandys,— a good and holy man, Uke 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 EUzabeth 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 by our 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 Uke ' 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 Middleburgh, in both places officiating as 'minister' to the Eng
lish ' merchants.'! 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 Eefugee 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 CouncU, 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 Aylmer, 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. J He was not left undisturbed ; for almost at once Freake, Bishop of Wor-

* Works, i. page 142.
t Dr Steven, page 283.
i Read the whole delightful chapter ' About Warwick,'

Vol. i. pp. 101-142.
denoe, p 129, sq.

For account of the Master's resi-

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
imwearied 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 were ' 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 brow-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, J 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 tiU 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. WhUst in Guernsey, he corresponded M-ith

* Marsden, p. 81.
t I refer to Brook's Lives of the Puritans under Cart
wright, Vol. ii. pp. 150-154, for the ' articles' and ' charges'
with whioh 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.
X Cartwright in his 'Epistola Dedicatoria'— prefixed to
his Exposition of Ecclesiastes (4to, 1604) — to James, re
fers to and makes grateful acknowledgment o{ the invi
tation to St Andrews, explaining that he should have

accepted it with alacrity but for his engagements et
Antwerp. His words are noticeable : ' Pernicissime et
alaoerrime advolassem nisi pastoritio vinculo quo Anglan-
tuerpiauffl Ecclesiae turn adstriotus eram, proepeditus fuis-
sem,' p. 3. The clumsy 'Anglantuerpiaa,' shews his anxiety
to connect his congregation with the mother Church of
England — answer in itself to his alleged renunciation of
his English consecration of which so much has been raade,
ignorantly and malignantly.
2 Cooper, p. 36i, quoting Clarke, p. 22.

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 ui^CHANGED — that these were too much part pf 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.! 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 Ehemish translation,
because proceeding from the EngUsh Seminary at Eheims — 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 Eome.J
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
various letters and papers of Cartwright and his oontem-
poraiies. 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
certain form for his use, has been the subject of much
churchly caricature and vituperation, especially by Churton
in his Life of NoweU. The following familiar worda have
been specially animadverted upon : ' Prayer being, as it
were, a, hunch of keys, whereby to go to all the treasures
and storehouses of the Lord, his butteries, his pantries,
his cellars, his wardrobe, and whatever is needful either
for this life or for the life to come, it is Christian wisdom
in you to inquire after the skill and kuowiedge of it
(See Brook, pp. 452, 453.) The ridicule directed against
this kind of phraseology, falls innocuous when it is selec ted

to expose the Puritans as contrasted with the Conformists
and Ritualists. Only the densest ignorance of contem
porary literature would so distinguish. It was a quaint-
ness of the period on both sides, as might be illustrated
by a hundred examples.
t Cf. Brook's Life of Cartwright, pp. 449-451. Perry is.
misled here, page 112.
X Cf. here Hopkins, Vol. iii. pp. 348, seq. : the whole
excellent. ? Zurich ' Letters,' page 479, note 3. Marsden, p. 168-
II 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.'
It may be noted that among the signatures were those
of William Whitaker, William Fulke, John Field, Richard

THOMAS CARTWRIGHT, B.D.

XVU

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 DiscipUne.' 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 Eevelation. 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 earUer ' Exami
nation' is a plaything beside it. As Thomas FuUer long ago observed, the Church of Eome
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 Ues — 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 Athence 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, bearing the
name of Whitaker, deprecatory of his ' Defence' of the
'Admonition,' and of his part in the controversy. It is
clumsily done, and obliviously, as the following approval of
Cartwright's ' Defence' and of his conduct of the controversy,
which Whitaker signed, and probably 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 book, or at

least some part thereof. It is not for every mau work
manlike to frame God's Tabernacle, but for Sazaleel 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 the 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.
ALEXANDEE B. GEOSAET.
KlNHOSS.

A DILUOIDATION, OR EXPOSITION,

EPISTLE OF ST PAUL THE APOSTLE TO THE COLOSSIANS,

DELIVEEED IN SUNDEY SEEMONS.

SEEMON L
Paul, an Apostle of Jesus Christ by the will of God, and Timotheus our Irotlier. — Col, I, 1.

IT will make mnch for the understanding 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 wiU know the drift of the 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
bandied, whether psalm, prophecy, epistle, &c.
The point in hand is set forth in the 6th, 7th, and
Sth verses. In the Sth 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, &c. ; 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, in 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
Dd

CARTWRIGHT ON THE COLOSSIANS.

[Chap. I-

and thanking God for things they had received, and
by 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 sbould 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 tbe 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
suflicient 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
coine untp 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 tmth or gospel, verily
no other than that which is preached among you
now, which is not amongst you alone, but is preached
in all tbe world ; a certain note of tbe truth thereof,
there having been never, nor never shall be, any doc
trine, which hath 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 pi
God, I offer this to your consideration, that as m
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.
Whei'e if you will say, we know not vrhat 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 whicb is
the true gospel of Christ, it is even the very same that
you have leamed of Epaphras, whom if you love me,
you must love him, as being ray beloved foUow-servant
in Christ; yea, ifyoii love yourselves, you must respect
him, as being a faithful minister of Christ for you, ver. 7.
Who made manifest unto us your 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 vrith 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 by being 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 maketh
of the singular affection and love that he hath to the
Colossians, which is first considered in the salutatiouy
as it were the indorsement of the letter.
Secondly, in the profession which he maketh of his
and Tiraotheus 's thanksgiving and prayer for them to
the Lord.
From tbe 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 bis 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

Ve!^. 2-6.]

SERMON II.

had another name, viz. Paul, i in regard that they
would keep a note of his privilege iri Rome.
The reason why he would rather keep the profane
than the old name Saul, taken from God's people,
signifying one legged of Ood, 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 general
charge over the whole world. Indeed, there is great
difference between the ministers now, which may not
rove about, but have their charge and place limited
them, as if they had but one plough-land to till ;
whereas the apostles' ministry was general : they had
the field of the whole world to till by 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 f 0 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 wilt of God, viz., not by the secret will, by
the which are wicked and unlavrftil apostles, nmgi-
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 tbe disciples afterward.
Doct. 3, Learning, piety, and a lawful ordination
make a complete minister, one pleasiug unto God,
2 Tim. iii. 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, by 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. y. 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 joia 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 tmth 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 tmth, we are not to think much
to join them as equal with us.
Secondly, We observe his vrisdom herein, that bow-
soever his testimony had been sufficient against all
the world, yet because two vritnesses 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 Bamabas went to
gether, Paul spake, and therefore they called him
Mercm-y, Acts xiv. 12.

SEEMON IL
To ihem whieh are at Colosse, saints and faithful Irethren in Christ : Grace le with you, and peace, from Ood our
Father, and from the Lord Jesus Christ.- We give thanks io God, even the Father of our Lord JesuS' Christ,
always praying for you, since we heard of your faith in Christ Jesus, and of your love towards all saints ;
' for the hope sake which is laid up for you in heaven, whereof ye have heard before by ihe word of truth, which
is the gospel. — Col. I. 2-6,

BEFORE the apostle cometh to the substance and
point ofthe epistle, he doth wisely (according to
iis manner) draw attention to that he' speaketh of.
413

And therefore there is, as it were, a pi-efaoe of th6
epistle unto the 14th verse. For as in a house,iwhich
is stately built, there is a porch to enter in by, so the

CARTWRIGHT ON THE COLOSSIANS,

[Chap. L

apostle, in this stately building of his, hath, first, a pre
face set before to draw attention, which he doth 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, wilUngly
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 [un] 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
' 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 testlfieth, 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
sanctification. 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.
Use 1. This serveth to confute tbe man of Rome's

blasphemy, whioh will have none to be saints but those
that he canoniseth.
Use 2. Again, this serveth to reprove us, whieh 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 iu 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 fpr 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 hohness in the sight
of God, for none can be holy before God, unless he be
traly 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 reUgious, he
will bring forth good works. True religion hath the
true fraits 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 ; if 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
the graces of his children are as springs and fruits,
that proceed from the mere grace, love, and favour of
God ; which favour and grace of God the apostle
wisheth to them.
Doct. 1. So that here we learn that all good things
whatsoever come from God's grace and mercy alone.
For if by works, then not by grace, for then grace were
not grace, Rom. v.
2. Secondly, 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, kc, 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,' kc, 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 fi:om 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 apply his occupatiou ?
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 whioh after
this life we shall only perform in heaven, yet though,
both privately and publicly, we will peradventure pray
and ask stiU 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 grovelUng in their sins ? Ans.
We are bound indeed to pray for all, 1 Tim. ii. 1 ;
but we are more specially bound to love and pray for
those that are called already. Gal. vi. 10 ; for as God

CARTWRIGHT 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.

SEEMON IIL
Since we heard of your faith in. Christ Jesus, and of your love towards all saints. — Col. I. 4.

WE haveieard the last day ofthe prayer and ofthe
thanksgiving given by the apostle unto God
for the Colossians. Now foUoweth to speak of the
causes of the thanksgiving, — the matter was for their
faith .towards Christ, and love towards all saints :
these are the causes of the thanksgiving and prayers
the apostle made daily and ordinarily for the saints at
Colosse, Doct. These things we 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
fkith and love, not of other (though he was not un
mindful of them), is to teach us what gifts we are
especially to pray for, and desire of God, and to give
thanks for, being received. Where he meeteth with
the corruption of men, that will pray and desire worldly
things, and will 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
bim, 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 Umiteth faith to
the object, which is Christ, by whom by our faith we
lay hold on Gpd and his promises ; therefore Christ
saith, John xiv. 1, ' Believe in God, but believe in mc
also ;' as if he should say. Ye cannot believe in God
Unless ye: believei in me first, 'for none can: see the
Father but by the Son, And as the apostle saith.

' God dweUeth 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 vrithout 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 bim.
Doct. Further, here he sets forth that we are not to
beUeve 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, itseff 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 ahens from the house of God, for the
Jews, Turks, &e., are om- neighbours, and of our fleshil
as the apostle saith, and therefore to be prayed for,.-
Here we are to examine ourselves whether we have.
tme love or no, viz., if we love the saints, viz., those:
that are joined to us iu the bond of Christianity : foi-
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 usy to speak weU of^
those that speak ill of us, Mat. v.
And our love must be to all the saints, to the poor
; as weU as to the rich, whom St James meeteth;, witto'
I aild. sayethj If; a pobr 'man, though of thei :true reU
gion, come in, be isi bid to go behind the door and to
41 fi

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 you 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 weU as the rich. As if for the
love of God ye abstain from adultery, theft, murder,
&c., then ye vrill abstain fi:om all other sins which are
of the same nature, aU the commandments being of
the same nature, coming firom God, who is one and
ihe same ; and, therefore, if I abstain from one sin
forthe 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, kc, wiU say, I am
no thief, no mm'derer, &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 incUning 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 tme hatred of any. He confirmeth
their faith and love by the true end, that there beiog
a true end of them, then their faith and love are true,
ver. 5. The end is, ye look for reward in heaven,
vrithout which it were impossible your faith should
stand, and your love should be supported ; for there
are so many assaults befalUng 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
is 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 heU ?
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 our Saviour saith. Mat. v. 16, ' 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
evU 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.
Doct. 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, whieh 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 thp.t
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,
win 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 shaU be taken
from you, nor you can be lost, or kept fi:om^it.j'

SEEMON IV.
For the hope's sake which is laid up for you in heaven, vjhereof ye have heard before by the word of ti'uth, which is
ihe gospel. — Col. I. 5.

THE apostle, as we have heard, doth give God thanks
for two things ; first, faitb 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 trath thereof we
have heard to be their hope, which did uphold them
in their, faith and in their love. Now it is further
described to be true faith and trae love, here it being
get: 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 set
as a cause of tme faith, and' true love, and true hope ;
for this is not as the proverb goeth amongst men,
words are as vrind, which indeed is true ia 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
wiU not always be angry, I wiU 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 wiU heal them, I wiU comfort them, and the

8

CARTWRIGHT ON THE COLOSSIANS.

[Chap. I.

medicine I will use shaU be the frait 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 trast unto, and lean
upon. Men may speak that which they will not or
cannot perform ; but saith Solomon to the Lord,
1 Kings viii. 15, ' That which thy mouth hath spoken,
thine arm vrill perform.' The arm and mouth of
God are of one measure, whereas men have vride
mouths to speak much, but short arms to bring to pass
that they speak ; but God he is as good as his word,
nay, oftentimes he is better than his word, for he oft
performeth and bringeth. 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 ia that regard it is a word of
trath. 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 vrill be so pure that
there will be no dross found in it, even so is the word
of God, and therefore we may well beUeve it ; because
for all the often trial of it, yet still it stands sure.
Metals with often trials vrill 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 beUeve other truths ; we are not bound unto
this, to beUeve there was an Aristotle, and Plato, &c.
Further, it is called the word of trath, because it is
the touchstone of all truth, according to which all is
to be tried in tbe church of God, and the church itself
to be govemed 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,
tbe 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 nnto us, as to be so much the more desired
of us. And who is it that naturaUy is not desirous
to hear good news, and vrill very much inquire of it,
if not too much ; as that it may be weU 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 desnous
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 trae 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 sbould 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 tmth, because the gospel is come to
them, and is preached through all the world.
Ohj. 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 aU the
world. Ans. 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 EUas,
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.
Ans. But nevertheless it is not to be understood
that all times of the gospel, and continually, it should
be over the world, but onr Saviour Christ saith that
the end should not be yet, viz., of Jerasalem, before
the gospel was to be preached over all the world,
which began at Jerasalem, as the prophet testlfieth,
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 tbe
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 their 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, kc, and therefore ours is the true gospel.
Another argument of the truth of the gospel he
proveth by the fraits, for the gospel will shew itself
by the fi:uits.
Obj. And they wiU 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 vrickedness, as among the protestants.
Ans. 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 tme 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, kc, were no sins ; for there was no Uberty
in reading of the word. Now the Ught 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 vrish 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 vrithout 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 vricked, Rom,
ii. And in the wicked it hath this effect, that it
maketh them worse ; for those that are truly caUed
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 hoUness 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 tho 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 their minister.
And so we may say of our faithful ministers, which
have tmly 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,' &c.
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 labour
by all means to maintain the honour and reputation
of other the true ministers of God, amongst their
people and charges, that so their doctrine may be the
better received of the people.

SEEMON V.
For this cause we also, since the day we heard of it, cease not to pray for you, and to desire ihat ye might be
fulfilled wiih 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, and increasing in ihe knowledge of
God; strengthened wiih all might, through his glorious 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
tiU they 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 aU 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

10

CARTWRIGHT ON THE COLOSSIANS.

[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
wought abundantly in you.
Doct. Whence we leam, that those that are called
to the knowledge of the truth, and are endued vrith
excellent gifts of faith, hope, and love, kc, are they
for wbom we ought most especiaUy to pray, and as
they are 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 saitb, 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, God giveth ' without upbraiding,'
James i. 5 ; he giveth vrithout 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 vrill lay it in his dish, that
he hath bestowed on him already this and this, and
shaU he give him more ? But the Lord doth not so,
but to whom he hath given much, he wiU 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 principaUy to be recommended unto God,
are^divers, and worthy to be considered. The first is
ia 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
raption, 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 humiUation, for which cause they
have heed 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 faUen by
occasion into any fault, ye which are spiritual restore
such an one vrith the spirit of meekness, considering
thyself, lest thon also be tempted. Gal. vi. 1. And
therefore it is necessary to see our sins, tbat we may
be the more able to bear witb the wickedness of otherg.
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 vrith child, that is, desirpus 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,
Bev. xiii. So the devil is ready to devour the chil
dren of God at the first when they are young, and
tender, and new bom, 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 faUs 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 briog their
son or servants up in the fear of God, it is a shame
that the fault should be laid on tbe parent or master ;-
for we usuaUy say, if one thus brought up do faU in his
Ufe, 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 faUs 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 haye
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 VI.

11

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 foUoweth, for all
things necessary for a Christian.
Doct. AU good things, whatsoeverwe have, come from
God. We have of ourselves no know-ledge 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, bythe 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 wUl make ourselves to have free
wiU 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 dUi
gent hearing the word, and using and frequenting the

exercises of religion, which is the most dangerous
thing of aU. He desires, first, that they may be fiUed
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 tbings, 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 weU and
judged well, that there should be a blessed seed,
Gen. xviu., 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 Imow of the things
and means to do them, but ofthe 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.
* Qu. ' doing of them ?'— Ed.

SEEMON VL
For this cause we, also, since the day we heard of it, cease not io pray for you, and to desire ihat ye might be ful
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, and increasing in the Imowledge of God.
—Col. I. 9, 10.

IT hath been said that of this place there are 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 ran over, so the apostle requireth
of aU men to be fuU of knowledge. And, therefore,
the prophet, speaking of the time of the gospel, saith,
Isa. xix., men shaU be as the waters, which shaU 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 discem 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 discem 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

12

CARTWRIGHT ON THE COLOSSIANS.

[UHAP, 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
bis taste discem 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. Tbe next is, that they ' walk
worthy of God.' This is another point of Christianity,
and a far greater ; for knowledge indeed is necessary,
but with it must be joined practice, without whicb
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 dovrai the
old man, the flesh and rags of the old corruption, and
put on the new robes of holiness, shewing tbat nothing
is learned vrithout practice ; for, when men see you
practise nothing, they say you have learned nothing
of the minister. The prophet, speaking of Zion set
on a mountain, in the time ofthe gospel, saith, Isa. ii.,
they shaU 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 shaU consider better of it by
comparing it witb other places. The apostle to the
Ephesians saith, Eph. iv. 1, 2, every man is to ' walk
worthy of the calUng whereunto he is called ;' and he
exhorts the Philippians to walk worthy of the gospel,
PhUip. i. 27. So that this is set down in three sorts :
to ' walk worthy of our calUng,' to ' walk worthy of
the gospel,' and to ' walk worthy of God.'
Ffr-st, 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 simiUtude taken from men ; because in
that caUing a man is, he wiU carry himself according
to his place. A gentleman wiU 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
maketh light of God himself, and walketh unworthv of

God. It may be asked what that worthiness is ? It
is set forth to be a walking in all manner of pleasing
of God, if we study to please God in everything, which
is a very notable thing : 1. To please God, then to-
please him in all things which we know ; to do that
which we know may please God, and to set ourselves
against anything that we know may displease God ;
for men usuaUy do naturally take delight to please
themselves, and to seek for tbose things which may be
most according to their own hearts, pleasant to their
ovm eyes. And therefore Solomon, in Ecclesiastes,
saith to the young man, mocking him, Eccl. xi. 9,
' Go to, rejoice, 0 young man, inthy youth, and walk
in the ways of thine heart.'
Another sort of men walk to please the world, and
care not what they may do, so they may please those
whose favour they desire ; but ' if I should please men,
I should not be the servant of God,' saith the apostle.
Gal. i. 10. And as we are to please God, so, in aU
things, we ought to do it ; at the least, to wrestle and
strive with ourselves to the obedience of God's wiU 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 aU 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 aU 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 fruitftd
creatures, as sheep, especially bringing forth two
lambs, or to trees bringing forth good fruit. The
children of God are, in Isa. Ixi. 3, called oaks of
righteousness, in that they are strong, and stand agaiast
all temptations and tempests, and Uke oaks ia 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 aU trees a most exceUent 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 exceUent in regard of the frait, 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 aU men, worse than fhe
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 said the Father doth trim that vine, to
422

Ver. 12-14]

SERMON VIL

1.3

make it bring forth more fruit, John xv. 2. It was
required always tbat 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, shaU be as
iDavid, 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 wiU 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 chUd that hath wit, and the hardest man
of capacity, the simplest may profit by it to knowledge,
and there is not the wisest man in the world but may
learn wisdom thereby, and may wax more wise ; and so
it is to be said of all the books of the Scripture.
Obj. If they be fuU, then they need not to increase.
Ans. Their fulness is not a perfect fulness, for we
inow in part, &c. For as there is a great difference
between the understanding of a child, and of one of
riper years, 1 Cor. xiu., so we are not always to be
children in Christianity.

There is (as we have heard) required of us know
ledge and practice. Lastly, there is besides these,
constancy to continue in the good thing we know and
practise ; and yet no strength is of om-selves. The
apostle teUs 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 corraption 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 having
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 theword 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 unio the Father, which hath made us meet io be partakers of the inheritance of the saints in light:
who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son ;
in whom we have 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 spe.ak ; —
And as we give not over praying for you, so do we not
cease 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 inUght, ver. 12.
This part of our inheritance standeth first, in that God
bath with a merciful hand pulled us out both ofthe 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 tbe 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
'Onr bodies, ver, 13,
42.3

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

14

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.
Doct. Seeing that it is an inheritance, it sheweth
tbat 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 wbich may have
saved his master's life, and therefore the chUd hath
not the inheritance of desert. And seeing it is no
stipend, but an inheritance, whicb we have of God, we
do not deserve it,
Doct. Again, here we learn that, sith our inheritance
cometh to us by lot, wherein God only sitteth, judgeth,
and directeth, it is not by any labour of ours, but
only by the grace and favour of God alone. Sith,
then, it is so, let us see what our duty is,']for as the
prophet saith, Ps. xvi., ' the Lord is my lot, my por
tion,' it is a fair and beautiful inheritance, and hath
fallen unto him in an excellent ground. And seeing
our inheritance is the same with David's, and as ex
cellent as his was ; and 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, wbat
care ought we to have to keep it and maintain it ? for
as we use in proverb. It is my free-hold, and therefore
I 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 onr 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, whioh we cannot
make ourselves. And therefore the apostle saith,
2 Cor. iu., 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
be hath bestowed it freely upon us, therefore we are

the more carefnlly 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. Palling us out of darkness.
2. Carrying us into the kingdom of his beloved
Son, ' PuUed us,' thereby sheweth that he useth
great strength to deliver us, which confirmeth to us
the doctrine before, of being unable ourselves to do.
And therefore he delivers us, and pulls us out as of a
prison, which are usuaUy dark, Isa. xlii. And more
notably he saith, that he puUs 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 be de
scribeth our damnable estate ; for seeing we are cast
into sucb 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
dulness and heaviness in herself, that [she must be
drawn, Cant, ii., though they have received grace
and are drawn out of the pit, how shaU 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 deUvered
from is partly in this life, and was after to be acconi-
plished in heU, if we had not been delivered, so the
kingdom of God is begun in this life, and is vrithin
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, kc.
Hitherto we have heard what these two personSf
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.]

SERMON VIH.

15

Here is set forth in whom, by 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 wiU say that they are saved by Christ,
but yet they are also saved by their merit and free
wiU ; and they wiU say that the good works they have,
they have of God, and yet they have no good works
at aU, because they have it not by the means which
God here bath laid down. Our Saviour Christ is he
that hath redeemed us, and paid the price for us, and
that wholly.
Obj. How shaU our Saviour Christ be the salvation
ofall 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, Rom. ui.
Qiiest. 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 beginniog 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 once, to satisfy for all the pun
ishment due for evermore to his children and servants,
for his infinite Godhead did sustain his manhood in
suffering, especially on the cross ahd the night before.
Therefore it is said, ' by the etemal Spirit be offered
np the sacrifice for us,' Heb. v., suflering that, and
* Qu. ' one ' ?— En.

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 aU our sins,
and therefore they abused that place in the 8d of the
Romans, expounding the former sins tobe original,
and the rest to be satisfied and wi-ought put 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 aU. And in John he is ' the Lamb
of God that taketh away our sins,' John i. 36 ; not that
did, but that doth take away ; as those that were, so
also those that are.
Again, for that they say Christ taketh away the
sins only, and not the punishment, 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 were forgiven.' '¦
Ans. But it were injury to punish sin twice. Now
seeing the punishment is. borne in Christ, the chUdren
of God are not punished (for that were infinite, and
could not be suffered), but only chastened. For, saith
God, ' those I love, I chasten,' Rev. iii., so that if it
come from love, it is no punishment, Heb. xii.
Again, from the effect it appears it is no punish
ment, because it is for their good, on whom it is laid,
and therefore no punishment. For punishments are
to destruction.
And the apostle in the Epistle to the Hebrews,
chap, xii., compareth all the afflictions that God layeth
on his servants to the corrections whicb 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 bum
his house, yet if he love his son, he wiU only correct
bim, seeking to bring him to good order.
Another cause is that by his example and correction)
the rest of his children may be kept the better in awe.
Even so the Lord dealeth with his children as a lov
ing Father, chastising them for their good.

SEEMON VIII,
Who is the image ofthe invisible God, the first-bom of every creature: for by him were all things created which
aire in heaven, and which are in earth, things visible and invisible, whether they be thrones, or dominions,
or principalities, or powers ; allthings were createdby him and for him: and he is before allthings, and in
him all things consist: and he is ihe head ofthe body of the church : he is the beginning, and the first-bom
of the dead: that in all things he might have the pre-eminence : for ii pleased the Father ihat in him should
425

16

CARTWRIGHT ON THE COLOSSIANS.

[Chap.

all fulness dwell: and hy him to reconcile all things unto himself, and to set at peace through the blood
of his cross, both ihe things in earth and the things in heaven, — Col. I. 15-20.
First, He is called the image of tbe 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 wben he was on earth did see the
Godhead in him, and we shall see God in him in
heaven. This is proved by divers places, 1 Tim. iii.
16. A wonderful mystery, that God, which is a Ught
that no man can see, which is incomprehensible, is
yet seen and comprehended of a mortal man, so far
forth as man is able, 1 John iu., 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 PhiUp, hast
thoa been vrith 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 ia the capacity of men, should
yet be seen of us.
Quest. Whether in the body and manbood, 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 vrith his Father, and as incomprehensible as the
Father, being one with bim ; 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 whicb 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 certam
heretics. If he be the image of God, then he is not
God, for the image and the thing is not aU 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

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 bath 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
foUoweth. 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, aU, of what degree or
place whatsoever they be, whether they sit in thrones,
or whether they have lordship, principaUty, or power,
over other angels, and all things else, were both made
by him and for him, ver. 16.
Wherefore he is before all things, and all things have
their contiuuance, 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 vUe bodies,
and make them like his glorious body, ver. 18.
For in him it is the good pleasm-e of God that
the grace of the Spirit should without measure fuUy
dweU, that by him he might reconcile unto himself
all things, making peace bythe 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 beUeve in
him, ver. 19.
Here tbere is a description of Christ, God and man,
touching his person, whereby he govemeth all things ;
and his office, whereby he govemeth 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
heU ; the other, touching the particular rale over his
church.

Ver. 15-20.]

SERMON VIIL

17

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 itseJf Again, Heb. ix. 23, these
things, viz., ceremonies, being the shadows of those
things which were the truth, being not the image
itself, and therefore their argument is a false reason.
For the understanding of this, to know how Christ is
the image of the Father, and of the Holy Ghost, and
of himself as God, viz., that he in the Godhead and
manhood did represent the infinite power of God, it
may appear by that in John i. We have seen him as
God himself, for in all his words, and works, and
whatsoever, he shewed such virtue and power, viz.,
even of God himself. He commanded the devils, and
they came out ; commanded the seas and winds, and
they obeyed, which none, angel or men, could ever do,
and therefore there appeareth the image of God.
Again, there is an infinite mercy set forth unto us
in Jesus Christ in saving his children, in that by him
we are saved. Again, an infinite justice revealed to
¦us in our Saviour Christ, who hath borne in bis own
person for us the infinite vprath 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 smaU 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 haring 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,
Doct. 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 fiirther.
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 Uttle with the fear
of God, than great treasure with trouble.' And this
is the reason, Ps. xxxvii. 16, that better a little with
God's fear, because if he be the child of God that hath
it, it is his ovra, and he may use it ; but if he be not,
be he never so wealthy, he shaU answer the Lord for
it, and his judgment shaU 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
thiags, so also it is said that he made aU things.
Which he proveth by a division, ' whether in heaven
or earth,' meaning underneath, or above also ; and if
any make a doubt of that, he taketh it away, and
saith, ' whether visible or invisible ;' whatsoever things
were made were made by him.
Visille and invisible. He useth this upon occasion
of an error in the Colossians, that they worshipped
angels, departing from the tmth, 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 leam how fitting that good
order is, bow 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 tbose over them, much more
should we be obedient to those over us. And if
vricked 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 vricked angels
observe order for to hurt us, yet the good angels, much
more for our defence. And the devils, though tbey
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.

427

18

CARTWRIGHT ON THE COLOSSIANS.

[Chap. I.

SEEMON IX.
Fcrr ly 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 powers, all things were created hy him, and for
him: and he is before all things, and in him all things consist: and he is ihe head of the body of the church ;
he is ihe beginning , and ihe first-born of the dead, that in all things he might have the pre-eminence: for it
pleased the Father, that in him should all fulness dwell: and by him to reconcile all things unto himself,
and to set at peace through ihe llood of his cross loth the things in earth, and the things in heaven. — CoL,
I. 16-20.

HERE is set forth, as we^have heard in these and
them that went before, the description of our
Saviour Christ, of his exceUent 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 tbings here
spoken can neither belong to the Godhead apart nor
to the manhood apart.
The last point spoken of out of tbe begioning of
tbis part we are to consider further of, viz., touching
the angels, called here powers, dominions, principa
lities, ka. ; where we observed, that seeing there is
such an order among the angels, such excellent crea
tures have some superiors, others inferiors. And for
so much as angels are subject to higher angels, much
more ought men to be subject to their governors and
princes, having far more need. This was for instruc
tion. Another point for consolation was deUvered
upon this question, whether the blessed angels have
more strength than the devils.
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 chUdren 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 their faU, disabled of that
power, and vrisdom, 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 devU (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 exceUency of our
Saviour Christ, in that he saith, ver. 16, 'By him
were made all things ;' where is noted the exceUency
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 exceUent
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 caUed 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 baith called
and regenerated him. And as aU the work of our
creation dependeth on God, as here it is proved, so
every part and jot of our redemption is in God, and
by God alone. For howsoever before we be called
we have Ufe of body and motion, yet toward the
kingdom of our Saviour Christ we cannot move a
foot till the Lord bring us.
He hath the pre-eminence, ver. 17, and aU things
are made for bim.
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 ? ShaU 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 theii- 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, onr bodies, our honour, credit, children, goods,
wit, strength, kc, are liot to' serve for ourselves, for
our own pleasure and delight, to use as we Ust, 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 ovm lusts ; but if
we wiU not serve God with tbem, he vriU make us to
428

Ver 16-20.]

SERMON IX.

1&

serve him in our destruction. On the other side, if
we honour him vrith_^them, be wiU serve and honour
us, as it is in the gospel, that ' the faithful servant
the master vrill cause to sit dovra,' &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 earth stayed in
the midst of all vrithout any prop, only by the hand
of God and of tbe Son of God, for living creatures :
Acts xvii., 'In bim aU things live, move, and have
their being.'
Use. Amd, therefore, if we vrill 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, vrisdom, 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 caUed ' the head of his church; '
which we wUl come unto when we have understood
the reason why our Saviour Christ, which is the first
begotten ofthe creatures, kc, 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
vrill is revealed unto us.
Again, he is caUed ' the heir of aU things ; ' for
else how could he make us the inheritors of the
things of this Ufe, much less of heaven ?
Again, he is called ' the ruler of aU things ; ' for,
were not he controller of the angels, of the heavens,
of the earth, and of aU things, that so he might
subdue whatsoever should rise against the salvation
of hie chUdren, 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 inBtruction of the kingdom of God cometh from
Christ. ¦
Secondly, 'he is the priest as he is the head of his
tshurch ; ' bfecauSe, 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 bead ruleth aU the other parts, so
Christ is king over his church, to rule and govern
them after his wiU ; signifying that whatsoever good
the church hath, cometh from Christ.
For this cause he is caUed 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 aU the
branches meet, and of whom they receive life, so that
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 aU things, yet he himseK is not
willing to be perfected without the church.
¦ Doct. Here, then, we leam 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 thiags, ka. 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, maldng Peter such an exceUent instrument of
his glory, and foreseeing the wretched abuse of Peter
to foUow afterward, that he should, by reason that he
was such a worthy man, be more esteemed than he
ought, doth never set forth any exceUent thing in
Peter, but setteth forth also withal very notable and
great special faults, and blots, and blemishes ia him :
as when he had made that worthy confession of his
faith concerning our Saviour Christ, which our Saviour
commended, he presently is • brought ia 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
vni. 33 ; and again, when that he would, by reason
of the strength of his faith, walk on the seas, he
shews, as be shewed his great faith, so his great in
fideUty, Mat. xiv. 28, 31 ; and also, when he bragged
tbat 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. n. 11-13.
Amd if this cannot without blasphemy be given to
Peter, who, for all his great infirmities, was an excel
lent apostle of our Saviour Christ, much more blas
phemous is it to impute it to the pope, a most
wretched man.
And if they say the pope is a ministerial head and

20

C.\.B,TWaiGHT ON THE COLOSSIANS.

[Chap. I.

deputy ; what needeth Christ to have a deputy, bemg
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 fraits (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 tbe cause of the
resurrection of all men. But as he is the mediator
and head of the church, he is the cause of tbe resur
rection of his church ; for if the head rise, the body
must needs follow. And, therefore, as by one man
all men fell, so by one all (viz., that are saved) rise
again, 1 Cor. xv. 22.
A part of this resurrection is in this life, by morti
fication and quickening wrought in them, which shaU
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
dwelleth. This hath been spoken of in the 14th
verse, we wiU only speak of that not then handled.
It pleased. It is only so to be set down, for ' tbe
Father ' is not in the Greek, howsoever it be of
dirines 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 his Fatber 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
thiags shall be renewed, 2 Pet, ui, 13, and the sun
shall have double the light it hath ; and therefore the
virtue of Christ's sufferings reacheth even to tbem.
But yet these caimot be said to be reconciled unto
God, because they were never his enemies, howbeit,
by reason of the sin of man, they were partakers vrith
him of the curse of God, But by reconciling all
things, is here meant aU 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 were in times past strangers and enemies, because your minds were set in evil works, hath he now
also reconciled, in ihe body of his flesh through death, to make you holy and unblameable, and without fault in
his sight. — Col. I. 21, 22.

THE apostle Saint Paul, having set forth unto us
the rich redemption of the world by the blood
of Christ, doth now shew how the same doth agree
unto the Colossians themselves.
Wherefore, having reconciled aU 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 ; whicb 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 aU
sincerity, as before himself, verse 22. And this re
conciUation know no otherwise to belong unto you,
unless you abide grounded and settled in faith, and
be not carried away from the hope you have had in
the gospel. The truth whereof appeareth in that so
short a time it hath been preached to aU nations under
the cope of heaven, of whicb 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 fulfiUed 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, whieh is his church, ver.
24 ; whereof, as of the gospel I am a minister, and
that by the ordinance of God, who hath committed a
stewardship unto me, tbat in you also might be ful
filled the word of God, verse 25 ; I mean, the secret
of the gospel, so worthily called, for tbat it hath been
hidden from all times and generations hitherto, and
now is made manifest, not to all, but to his saints,
verse 26, even to as many as God of his good wUl
would make knovm the glorious riches of this secret
unto amongst the Gentiles, which glorious riches is
430

Ver. 21, 22.]

SERMON X.

21

Christ in you ; the same alone by whom we may hope
for glory, verse 27 ; the same also wbom 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; whereunto I labour sore,
striving forcibly, which yet would be unfruitfuUy, 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 xiu. 28, ' Ye sball see the prophets in
heaven, and yourselves shut out ;' ye shall see it,
arguing the greatness of the judgment.
Here, then, we are to leam 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 teU 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 shonld hear of a treasure found, and
yet be not sure that he hath part in it, what avaUeth
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
thankfiil ?
Use. This serveth to confute the papists, which say
that this is a presumptuous doctrine, to^ be assured of
our salvation. Bnt we see the apostle dealeth otber-
4.31

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, but this cannot be taken away.
Now, against the wretched opinion of the papists,
we, out of Genesis xv. and xvu., are to consider that,
seeing the Lord saith (making his covenant to Abra
ham), ' I am thy God, thou art my servant,' why
should not the covenant of God make Abraham say
again, ' Thou art my God, I am thy servant ? ' Hosea
ii, 23, ' I will say to them which were not my people.
Thou art my people; and they shaU say. Thou art
my God.'
Quest. How could Saint Paul know this, seeing
there are so many deceits and turnings of hypocrisy in
a man's heart, that a man can hardly know anything
of certain in himself ?
Ans. The apostle might know, and we may weU
know, that wheresoever God doth spread the banner
of the gospel, there are some tbat are certainly caUed
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 leam, 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 bim, 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 exceUent 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 never
in any measure see the notable redemption of us by
Christ, nor can never be thankful unto God, before
that be felt of us. The full man, saith Solomon,
loathes honey, the sweetest thing. And a man
though sick, yet, if he feel not his disease, wUl never
seek to the physician.
So it is in our estate of salvation, that because we
see not how loathsome we were naturaUy, we cannot
discern the wonderful glory offered. Hence it was
that the papists, being fiUed with their merits, dirges,
masses, &c., could not see the preciousness of Christ,'
and therefore sought not to him.

22

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 tbat 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, Ob the goodness of God ! &c.,
then they will acknowledge it to be the most precious
thing that is, to be assured of the favour of God, It
followeth, —
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
exceUent 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, &e., we are strangers from God, It
followeth, —
Enemies; not only strangers, but enemies. For
howsoever vrith 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 anger of God, he could not
rest ; when it was morning, he desired it were evening,
&o. 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 frpm tbe begin
ning of the world ? And, therefore, whether is this
enmity to be considered actively or passively, in re
gard of God or of ourselves ?
Ans. True it is God loved us from the beginning
of the world, but tbat was ia regard of Christ, Eph.
i. 4 ; in regard of ourselves he hated us, we were his
enemies ; and had it not been for the love in Christ,
Eph. ii. 1, 3, 12, we should not have abidden in his
presence, but had been consumed ; and, therefore, we
have to praise God, that in love he spared us so long,
till he called us, and sent means of -caUing us. It
followeth, — *
Mind. We were enemies therein, which is- the
principal part of the soul, and, therefore, we were
much more enemies in the inferior faculties, in om-
gross affections, of fear, anger, and in regard of lovOj
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 ; whieh 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 signifleth that whicb is ' not earthly,'*
viz., that our minds should be carried from earthly
things to heavenly. The second is' 'without spot,'
viz., not a man tbat is [not charged with blame, but
which being blamed, is not truly nor justly blamed.
The third word signifleth a man tbat cannot be
justly brought into judgment before the magistrate,
or before the church, signifying that a man, not
only may be free from great crime, but even from all
that may be reprehended by other inferior men. And
here is meant not only to walk unblameable before
men, but even before God, to walk uprightly and
sincerely. So that sanctification is the end of our re
demption, that tbe 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, 'so' do good works after,
from righteousness, which is as the tree that beareth
them. j * Hagioa, holy, not earthly, of a and y?. '

432

Ver. 23-29.]

SERMON XL

23

SEEMON XL
If ye contiuM grounded and established in the faith, and be not moved away from the hope of the gospel, whereof
ye have heard, and which hath been preached to every creature, which is under heaven ; whereof I Paul am a
minister : now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for
his body's sake, which is the church ; whereof I am a minister, according to the dispensation of Ood : which
is given unto, me you-ward, to fulfil the wordofGod ; which is the mystery hid since the world began, and from
all ages, but now is made manifest io his saints : to whom God would make known what is ihe riches of his
glorious mystery among the Gentiles ; which riches is Christ in you, ihe hope of glory : whom we preach, ad
monishing every man and teaching every man in all wisdom, that we may present every man peifect 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 om- Saviour, and having shewed that
the Colossians had a part in that redemption, be 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,' kc.
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 aU the chU
dren of God, to abide in the true faith.
Secondly, The reason and grounds whereon this ex
hortation is laid, many sundry and strong.
Ffrst, For the exhortation to continue ia the truth,
to whicb 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 tbat continueth to the end shall be saved.'
We see example of tbose that, having professed, go
back, leave their hope and the comforts of God's chil
dren. Lot's vrife. Gen. xix. 26, though she went not
back, but desfred 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 retum 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 aU, than having once professed the. truth, after
ward to faU away, and to retum Uke 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 been better v^e had never known nor pro
fessed it. Therefore we read in the Acts, that Bama
bas admonished the brethren of Antioch, to continue
in the grace of God, Acts. xiii. 43.
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, caUing on the
name of God for it. For Peter had a purpose indeed
not to deny Christ, but to stand for him ; but yet he
denied him grossly, because he' did not caE earnestly
unto the Lord for strength, neither did use the means
of abstaining himself from danger before he was called,
but would needs run into danger to the high priest's
house, and lean too much upon himself. Again, we
leam 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 beUeve should perish : Mat. xxiv,, ' They
shaU seduce if it were possible, the elect,' so that it
is impossible for the elect to perish ; an^ those
only are elected which beUeve, therefore it is said,
Acts'xiii. 48, that ' those beUeved that were chosen
to Ufe,' And therefore we see that the inherit
ance which God hath given unto us by his Son,
we cannot be dis-herited of, Christ's sheep shall not
perish, John x. 28 ; none shall pull them out of bis
hands, nor deprive them of that life, which in him is
laid up for them.

24

CARTWRIGHT 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
tbe 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,
wbich hath ordained we sbould 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,
whicb he shall not pass, as the prophet in the psalm,
' My days are in thine bandj 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 tbat time, by food, apparel, &c. ? Is
this reason ?
Again, Gen. ix., God hath promised after drowning
of the world, tbat the world should never be drowned,
and that there should be harvest to the world's end ;
should hot men therefore sow and reap their com ?
It is a fooUsh 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 tbe 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 be useth two similitudes,
one drawn from a ground or foundation, that as in
Matthew the house founded on the rock cannot be
overthrown, Mat. vii. 24, so they that are grounded
on Christ by faith. Mat. xvi. 18, 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 etemal life ; and faith regards the word of
the promise, bnt hope looks to the thing promised.
Tbe 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 aUuring 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 tbat can be,
even in the kingdom of heaven.
Every man, saith the apostle, 1 Cor. ix. 24, runs
the race, yet but a few shall have the prize. But see
ing there are so many rewards in the kingdom of
heaven for all that attain to the end, what a blockish-
ness is it in us, that are so dull and dead 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, kc, if I gain everlasting life in the kingdom
of heaven, what loss have I thereby ? And on the
other side, if in this life I seek my pleasure and de
light, my credit, wealth, honour, worldly preferment,
&c,, and take no care nor pains for the life to come,
to be partaker of the kingdom of God, what a wretched
and miserable case am I in ! This would make us
more to labour for that which perisheth not, and to
contemn these worldly things in comparison of the
heavenly, and this life in comparison of that in the
world to come.

SEEMON XII.
Tf ye continue, ka. — Col. I. 23-26.

WE have entered into a certain purpose, the apostle
hath to confirm the Colossians in the know
ledge and profession of the tmth received, shewing that
there was no tme grace unless a continuance in that
they had received.
And the drift or end of the apostle is to strengthen

the Colossians, and in them aU Christians, in the con
tinuance in thefr 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 be proveth to be the trae gospel,
434

Ver. 23-26.]

sermon XIL

2.5

Jbecause it was preached by his ministry, and of the
other apostles, which is confirmed by 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 vyretched doctrine
of the Arians, whicb 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 marveUous doctrine, as being
preached by poor sUly fishermen, and that vrithout
any other sword but of the word, and of the censure
and discipUne administered.
Again, this sheweth the wonderfiilness of this doc
trine, which is able to pierce and sting the hearts of
men, and to subdue the hearts, which is more than all
the emperors of the world could do ; and therefore
must needs be the true word of God, which must so
break into the hearts of men.
It is no marvel though the doctrine of popery was so
received, because it was a doctrine of Ucentiousness
of living, so many feasts and hoUdays, so many indul
gences for any vrickedness soever they would commit ;
besides, in thefr service, so many delights, singing,
piping, ringing for the ears, gorgeous shows for the
sight, and every sense hath his play-feUow, 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 corraption of nature and subdueth it ; and,
therefore, they that have found this effect bythe gospel,
that it hath subdued our natural affections, and con
verted our former Ufe to a better, it is a notable argu
ment to us of the trath of this gospel.
,¦; Obj. After the apostle setteth forth his fideUty,
diUgence, and painfulness in his ministry. But, first,
he meeteth vrith an objection, that this should not be
ihe 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 maUce 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 chUdren 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 vaUant man, a prophet, and
a wise man, yet was much shaken and like to have
¦gone back, Isecause he saw the godly so afflicted and
in misery, Ps. IxxiU. So here these, seeing the apostle,
one of the chief of the apostles, to be so grievously
* Qu. ' Ps, xix,' ?— Ed.
435

persecuted and afflicted, as himself (2 Cor. xi.) doth
confess, comparing himself to the other apostles, whom
they upbraided him withal, he dotb rehearse his
labours, travels, persecutions, afflictions, dangers,
watehings, nakedness, cold, hunger, ka. 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 bath great
cause of rejoicing by his afflictions, and addeth two
reasons : — One, he maketh supply of the afflictions of
Christ, that wbich 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 thefr doctrine of justification by works. And one
is, they say that St Paul suppUed 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 thefr 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 foUow him, Heb. u. Christ abased him
self that he might make himself like us in suffering,
and therefore we must be Uke unto him in sufferings.
So that we see what an argument they make, that,
because we must be Uke him in afflictions, therefore
our afflictions must merit ; nothing less ! Another
reason in that he saith, ' that which wanted in his
afflictions is supphed.' It is meant in regard of his
feeUng and suffering with them, in thefr afflictions he
suffereth, as before in his own body, so now in the
person of his church, and therefore saith to Paul, Acts
ix., ' Saul, why persecutest thou me ?'
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, and 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, and, seeing my constancy through God that doth
sustain me, ye might receive comfort and example in
contiauing 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, by standing constantly in
Ff

26

CARTWRIGHT ON THE COLOSSIANS.

[Chap. I,

the defence of the truth, which Satan especially aimeth
at, to make them depart from it, and his instmments
also not so much look for their life, as tbe defaming
of the truth ; and, therefore, we continuing constant
in the tmth, 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 tbe righteousness of Christ to us, and
yet give that honour to saints, in that they wiU bave
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 scomings of our friends and others, we must take
part with Christ in his afflictions. He that would
wear Christ's crown, must bear Christ's cross.
Doct. 2. Another thing ; that we are here to take
comfort in our afflictions, in tbat Christ seeth thefr
afflictions, and is as tenderly affected as if be himself
were in trouble, in prison, fire, ke.
And therefore in the epistle to the Hebrews, chap.
ii. 17, 18, the apostle sa'ith, be himself was afflicted,
as that we might be redeemed, so also that he might
bave 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 tbe 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 calUng those that are to be called to tbe
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 reUgion 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 bave his will deUvered
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 marveUous
work of salvation, by the doctrine of salvation.
Men usually of fine wits wiU be looking into things
that are hard, and dark, and higb, and therefore Solo
mon saith, ' Hearken, my son, and I wiU teU thee dark
parables.' And, in another place, I wUl teach thee
things of high account, wherein tbe wisest head may
be occupied. So that we see the exceUency of the
gospel. Again, this is a mystery ' hid from the beginning,'
so many thousand years,
Obj. But tbis may seem to confirm an error in
popery, that this being hid from so many generations,
was hid from Abraham and tbe rest of the patriarchs,
and therefore they could not be saved. But if we be
the chUdren of Abraham, and must rest in his bosom,
then he was saved.
Ans. But, for answer, it is to be meant tbat the
promise of this mystery was given to Abraham, but it
came not tiU now, and therefore in regard of that it
was hidden. And again, though it was knovm, 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 tbat 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,' ka. 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 tbe foolish, saith St Paul, to confound the vrise,
1 Cor. i. 27.
Obj. But the wicked know the gospel, tbe truth of
it, wbich 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, tbey do
not rest in the shadow of it, tbe gospel cannot persuade
them to submit themselves to the kingdom of Christ,,
and to obey his laws. The virtue, therefore, and
efficacy of Uiis mystery is hidden to them, and not
imparted. 436

Ver. 27-29.]

SERMON XIII.

27

SEEMON XIII.
To whom Ood, &c.— Col. I. 27-29.

WE have heard how the apostle commended the
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 ;
thfrdly, that this mystery was given only to his saints,
and not to the rest of the world, specially in respect
of the virtue tbat 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 saith, ' 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 tbe 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
wUl of God to the bar of thefr own will- wits, and rea
son. ' Thou hast hid,' saith our Saviour, Mat. xi.
25, 26, ' these things from the vrise ; 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
nse ; and yet vile and wretched men will reason with
God why be 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
bim ? 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 thankfuhiess unto God, more
notably than if he did it through foreseeing our good
works ; as the servant wbich hath received benefits
from his master of good wUl, it will make him more
thankful and bound to his master.
. Moreover, the gospel is commended from tbe sub-
437

ject and matter ; for as the trades and arts that have
more exceUent matter are more esteemed, as gold
smiths, printers, and those that sell silk ; and sciences
also are commended in regard of tbe excellency of
the matter, as law more excellent than others, and
after physic ; so tbe gospel is more singularly com
mended by the matter, which is Christ, to whom God
bath revealed his wUl ; and therefore the apostle would
know nothing among the Corinthians, but Christ aad
him crucified ; and Christ is tbe riches, glory, and
mystery of his Father. Now, seeing all these thiags
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 his
Father, being in_ his bosom ; yea, such secrets, tbat
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. e. 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 desire
after it, and breathe after it, as the hart after tbe
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 tbe knees, whether we
would desfre 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 sm-e we never
believed aright. For it is a token that if we be thus
nailed to the earth, we have not felt how good Christ
is ; for if we did, we would contemn all these things to
enjoy him and live with him.
In the two last verses, 28, 29, is commended the
excellency of his ministry ; for if the Colossians bave
a sufficient minister, then they should continue in the
love and obedience of the gospel. For men, if they
find a bole in tbe minister's coat, they think it is a
good cause to leave the gospel ; and therefore to re
move tbat objection, the apostle urgeth tbe sufficiency
of his own ministry.
Here two points in our apostle's ministry are to be

28

CARTWRIGHT ON THE COLOSSIANS.

[CHAP. 1. 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
tbat the calling of the apostle was an extraordinary
caUing, whereby he had the field of the whole world
to tUl, Buttbeministersnow-a-dayshaveonlyaplough-
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, tbat 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 thefr 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 tbey have
knowledge and yet no conscience, they must use sharp
reprehension, laying the judgments of God to wake
their sleepy conscience. If there be both, then use
partly threats, partly gentle dealing.
If any be cast down, then to give them comfort
able exhortations, laying the mercies of God before
them. For if men be secure, having knowledge, then to lay
the promises of God before them, would harden them
more, so contrariwise in despairing.
Further, it is to be considered whether they be chU
dren or men ; and then they must, if they be babes,
have milk ; if strong, they must have stronger meat.
Further, in regard ofthe sins ofthe 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 tbe doctrine may enter
through. We have also heard of the wisdom of the apostle.
Tbe 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 tbe 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
tbey may be acceptable to God.
Doct. Here tbe ministers are to leam 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 wiU
of God Uke 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, tUl such
time as all rebeUion and imperfection be taken away
in the kingdom of God.
Lastly, is set down his diligence, ver. 29, wherein
he laboured, signifying a labour with weariness, till
he had spent his strength ; as Isaiah saith of our
Saviour Christ, that he spent his strength in his
ministry. Doct. And further, the apostle contents not himself
with that, but saith he striveth. This is the duty of
a good minister, to labour continually, and therefore
he is compared to a husbandman, that winter and sum
mer never ceaseth ; and this labour must be witb
pains, and therefore compared they are to barvestmen,
that labour in the heat of the sun.
Another similitude he useth, that he striveth, taken
from lawyers and counseUors 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 bim, 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. Veu. 1-7.]

SERMON XIV.

23

Tho duties, then, of the minister are, first, to preach
Christ; secondly, to do it with faithfulness, vrisdom,
and diligence ; thirdly, to strive, and struggle, using

all endeavour to advance the kingdom of their Master,
and to binder the proceedings of the devil against it.

SEEMON XIV.
For 1 would ye knew what great fighting I have for your sakes, 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 love, and
in all riches of the full assurance of understanding, to know the mystery of Ood, even the Father, and of
Christ; in whom are hid all the treasures of wisdom and Imowledge. And this I say, lest any man should
beguile you with enticing words. For though I le alsent in ihe flesh, yet am I with you in the spirit, r^oicing
and beholding your order, and your stedfast faith in Christ. As ye have therefore received Christ Jesus the
Lord, so walk in him ; rooted and built in him, and stablished in the faith, as ye have leen taught, abound
ing therein with thanksgiving. — Col. II. 1-7.

WE have heard in the former chapter how the
apostle hath deUvered 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 dUigence.
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 tbem 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 ; tbat
is to say, of the Father and of Christ, ver. 2.
In which Christ are aU the treasures of wisdom and
knowledge treasured up, but yet bidden 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 wbich is towards Christ, ver. 5.
Wherefore, as yoa have received the Lord Jesus
Christ, so let it appear by your conversation, as in all
other things, so in holding fast the trath of the gospel,
ver. 6.
Being rooted and builded upon in him, and strength
ened in the faith, according as you have been taught
of Epaphras ; abounding in the same faith, and that
with thanksgiving, for the mercy you have received in
Christ, ver. 7. This is the sense.
The parts are, a particular declaration of his care
for the Colossians, together with an exhortation to care
for themselves, that they be not carried away with any
vrind of false doctrine, contrary to that he hath de
clared, and which they had leamed of Epaphras.
The sum whereof is, a preparation of the hearts
and minds of the Colossians to receive the rebuke and
repreheusion 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 aU, that he had spoken before generaUy, that he
took them to witness that the care and love which he
had was to them-ward.
Doct. So that it is necessary that the minister
should have the love of the people, and make known
unto them his loving 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 simiUtude 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 wbich did venture this strife use
aU their strength and might to get tbe masteiy, and

30

CARTWRIGHT ON THE COLOSSIANS.

[Chap. II

so likewise in dangerous fight, which they had, even
tp bloojd. 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, kc, had also a great troop of
enemies within; viz., his exceeding cares vyhicb 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 witb him, and
contended witb him, such was his care. And no
doubt, that seeing his charge was through tbe whole
world, it must be great. For as tbe church is said to
travail in bringing forth chUdren, Rev, xii. 2, so the
apostle, travailing of so many, even through the whole
world, it being committed unto him, must needs have
^eat care and pain.
, Here we see the exceeding love of the apostle, that
seeing he was absent, ahd had never seen them, nor
they him, yet his care was so great, he commendeth
his exceeding Ipve. 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. Tbe
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 tbe
gospel, it sheweth that there is nothing in the world
that ministereth sound comfort but the gospel. For
as for pleasures, wealth, good cheer, kc, they bring
no sound comfort, but are like to a flame that is soon
out, or smoke in the top of tbe 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 continnal feast. And
therefore, in Mat, xxii. 2, the kingdom of heaven is
compared to a feast, yea, to a king's feast at tbe mar
riage of his son, wbere no delicate fare can be want
ing, but by his commandment will be brought. So St
John saitb, 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 ofall, yet
met together, and participated in eating of meat, and
did eat their common meat with great joy. Tbis is
usual in the Acts, that where the gospel came was
great joy and comfort ; and therefore when PhUip
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 wbich is in lawful outward things-
is but momentary ; but this peace which Christ giveth
is constant. ' My' peace,' saith be, 'shall never be
taken away.'
t. The first cause of this comfort that we receive by
the gospel is the, knowledge ofthe truth- of tbe gospel,
as hath been delivered in the chapter before ; for;it is
a notable comfort when a man knows whicb is the

word of God, and wbat 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 chUdren 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,
whicb next foUoweth, to know that the promises shall
come to pass, and the threateniags shall be performed,
to be assured of it.
Thirdly, but especially acknowledgment is matter
of most singular comfort, wben he not only knoweth
and is persuaded, but appUeth it to himself. This is
notable comfort : for what profit is it to a man to
know this is good for bim, 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 yet 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 wben they buUd
any house, by the joints they set all the parts together;
or rather to tbe 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 wbom are all tbe 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, wbich is for us, who from his manhood
receive the graces of God, flowing and running from
tbe head to tbe edges of the garment. And in his
manhood are aU 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 aU ; for whatsoever the gospel hath Christ'
hath, and we receive from him by the gospel.
This confuteth the papists, who wiU 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 tbey 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 Ibe members of Satan, and yet that
440

Ver. 3, 4.J

SERMON XV,

31

out of Satan's hands he would take his chUdren ; this
vvas a strange thing, and a wonderful mystery and
wisdom, to shew his love to them the more. 2. It is
a strange and a hid thing that God sbould give his
Son to die ; yet it is a singular mystery, to shew the
hatred of sin, and love of his cbildren, that he abased
his Son for thefr sake. 3. Again, it is a strange
thing that God should suffer bis chUdren to be afflicted
in this life, and the wicked to have ease and peace,
and the 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, tbat it might be the sweeter.
4. Again, a great mystery that the Lord, to the build
ing of the excellent work of the church, should choose
such weak instruments and such poor means as fisher
men, &c. But it is that in their weakness his power
might be manifest. 5. Again, it is a strange mystery
in tbe manner of the delivery of the gospel, not in
eloquence of men, but in a plain style, tbat as weU
the maid at the mill as the prince in the throne might
understand it. But it was that none might impute it
to the excellency of the tongue.

SEEMON XV,
In whom are hid all the treasures of wisdom and knowledge. And this I say, lest any man should leguile you
with enticing words. — Col. II. 3, 4.

WE have heard how the apostle hath entered into
the commendation of the gospel, by many
properties and effects in it. And last, we heard that
it is matter of singular comfort unto the people of
God ; and also, that it is a mystery bid in all ages,
and in this, 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 calleth us.
For in the gospel of our Saviour Christ is laid up
unto us all the treasures of wisdom and knowledge,
being only found in him. And, therefore, the apostle,
1 Cor. ii. 2, would be known of nothing amongst
God's people, but of Christ and him crucified ; and
therefore in him are all tbe treasures of wisdom and
knowledge hid. Andthe woman, Johniv., saith, the
Messias shall tell us all things, which our Saviour
Christ confirmeth,'"saying, ' I am he.' And therefore,
John xiv., he professeth that he had taught to his
disciples the whole will of God. And, 1 Cor. xi.,
what the^apostles received, they gave all to the people,
and therefore aU 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 wiU of God, And if the word
of God is able to make perfect a minister, then much
more the people, it being needful that he should have
more tha:a. they. Which he proveth by the effect,
that the duty of the minister is to teach tbe truth, and
confute errors, which the word will perfectly minister
unto him ; and further, to exhort the good, reprove
corruptions, and dehort from that is naught. And
therefore^ hpwsoever the papists will not deny that it
is a perfect yrord, yet wiU tbey have the canons of
councUs, and decrees of men. But the perfection of
the word appeareth bere to bave no need- of man's
inventions. It is hid, viz., in Christ, who is the bosom of bis
441

Father, and therefore only can reveal the will of God
his Father.
And howsoever a natural man cannot deny the
tmth of the law, yet not Adam himself in his inno
cency was able to see the mystery of the gospel, nor
the angels themselves, though more excellent, yet
could not, without seeing and stooping to behold it,
understand this secret mystery.
Here the apostle inserteth an exhortation : ' There
fore take heed that no man deceive you,' with pro
bable and likely speech ; which may seem at the first
to have a fair show. For this is a mystery and hid
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 may have a greater colour and show than the true
gold. And therefore men are not to look unto the
eloquent words and fine speeches, and that men carry
the matter away smoothly, without any regard of the
soundness of the matter. For hence it cometh to pass
that men are led away into error ; and the danger is
not only when false doctrine is delivered, as here it
was, but even when false doctrine is not delivered, as
among the Corinthians, where they did only with
eloquent and brave words mount aloft in their elo
quence. And therefore tbe apostle doubteth not to
call them false apostles ; for whenas men respect
the words, and have little respect unto the matter, and
are led away by every wind of doctrine, there is a
seducement. The apostle then teacheth us, that no
man's learning, authority, eloquence, should draw us
to believe that is spoken ; for not only eloquence,
but authority and honour, doth carry us usually away.
But the apostle saith, let no man deceive you ; and
therefore. Gal. i., ' Though an angel from heaven,

32

CARTWRIGHT 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 tbe delivering of
it be, Obj. Whereas tbe apostle had spoken of his care,
strife, and wrestling for them, they might say that he
had no sucb care as he pretends, because he never
came to them. This secret objection he answereth,
that he is always present with them, which he doth
by a distinction of presence, viz. not bodily, but a
spiritual presence, whicb speech is used to the Co
rinthians, 1 Cor. vi., who, reproving them for tbat,
being bodily present, did suffer the incestuous person,
without excommunicating him ; and therefore saith,
' I present in spirit, do bid tbat he should be excom
municated.' This presence is not in regard of tbe sub
stance of the spirit, for that is in the body, and cannot
be in two places, no, not the angels, tbough nimble
and swift, but only God is in all places. And there
fore is meant, by the spirit, that he is present witb
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
tbey 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 bow the church of God did; and
understanding the misery of it, fell to fasting. So are
we to do, to inquire of the churches of God, to the
end that we may rejoice for their good, or be sorrow
ful for their evil.
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 bis heart good. And then, in that it is said to
be set and disposed as an army, therein also is further
matter of rejoicing. So that here we see in a church
is matter of joy, when the government of the Son of
God is there, and also when it is practised. So that
wbere the order of our Saviour Christ is not, there
can be nothing but confusion and disorder. Moses,
Num. i., though a man instructed in_ tbe will of God,

would not himself give answer conceming 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 tbe 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 tbe Lord's order, is smitten witb death.
Here we see what church is a happy church, viz.,
that which hath the doctrine and word of God, and
tbe 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 tbe 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 iff
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 tha
442

Ver. 8-10.]

SERMON XVI.

33

benefits received, and therefore we should not be for
getful of them, but carry them alwaysinrememberance ;
which thankfulness must appear by our obedience in

walking in the commandments of God, aud in the
continual practice of our love to God, and to our
brethren.

SEEMON XVI.
Beware lest there be any man that spoil you through philosophy and vain deceit, through ihe traditions of men,
according to ihe rudiments of the world, and not after Christ: for in him dwelleth all ihe 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 tbe 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 ; aud, 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
bath been received from hand to hand, and yet is
nothing else but a vain deceit and sleight, or else by
the ceremonies of tbe law, wherewith, as by certain
rudiments, or A B C, the people of God, as chUdren,
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 tbere needful
for your salvation which you may not have abundantly
in him ? ver. 9,
Considering especially that this fulness of aU 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 ; andthe 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 only of
his church, as is aforesaid, but of all powers and
principaUties which are in heaven, whereby may appear
your error, which worship angels, ver. 10.
The sum is an exhortation, which the apostle giveth
to the Colossians, to take heed they should not be
deceived by any false doctrine, and the reasons, and
grounds. The parts are, an exhortation not to be
deceived by phUosophy, and the beginnings ; and the
reason, because if they be led away they are made a
prey. Again, they should have nothing [but] in Christ, in
443

whom is all fulness ; and though he was man, and in
ferior to the angels, yet now, and as he is God, he
is above tbem 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 wUd horse. And therefore it is that David,
though a wise man, yet standeth mnch 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 phUo
sophy is condemned which repugneth the word and
gospel of God, for so far forth as philosophy wiU, 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, as we
see in natural philosophy, that ex nihilo nihil fit, of
nothing nothing is made. This is contrary to the
word of God, Again, in moral phUosophy, they say

S4

CARTWRIGHT ON THE COLOSSIANS.

[Chap, II,

that if there be not free wiU, why should there be
punishment? But this is to be taken heed of; this
condemneth them which, to excuse their mingling of
the word with philosophy, they say they do but as the
chUdren of Israel did, which rob Egypt of ber jewels ;
or be as Moses, wbo was skUful in aU the learning of
Egypt, as the schoolmen, papists and others, do. But
they do nothing but rob them of their botches and
boUs. Thejeason that philosophy dotb 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 wUl
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 joiced witb the
gospel the inventions of meii and philosophy, and the
ceremonies of the law. The same do we deal withal,
viz. the papists ; for, though they confess Christ,
kc, yetj because they join the traditions of men and
ceremonies which the gospel wUl not admit, therefore
we are not to join with them, but to oppose them, as
the apostle did.
The reason why the apostle sheweth tbey 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 chUdren 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 w.e 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
tbe lav? which is perpetual, but the ceremonies them
selves are at an end.
Persuading them not to be carried away by false
dpctrine, he sheweth particularly what, viz., phUo
sophy, and the elements, and in sum whatsoever is
not according to Christ. Now he rendereth the rea
sons why they should take beed ; 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.
For as when the Romans in triumph, baving 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., tbe
thief cometh to make a spoU.

Another reason to be wary, because they are not
according to Christ.  ¦: - - '"',
Doct. Here we may know what an error and false
doctrine is : if it take anything from Christ, and do
not attribute all sufficiency unto Christ, for Christ is
our teacher, priest, and king ; if he be our only
teacher, then we must have nothing but that which he
teacheth us, for he teacheth to his church the whole
wUl 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 tbe 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 tbe head of the church, to
give laws, to rale, 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 wc need not -any points of phUosophy, or
any ceremonies of the law, to give supply.
Here the apostle dealeth as a good teacher, that
there being a controversy between tbe false prophets and
him, they allege one thing, he aUegeth another. Now,
to confute them, he taketh a thfrd thing wherein both
agreed. So he doth also to the Athenians ; for if he
had alleged tbe prophets, they would have made a mock
of him, and therefore he taketh one of thefr 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 bave an inherit
ance, will they not have it in a fair ground ? they wUI
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 tbou shalt not
lose, which yet is most false, for they cannot help.
us, but though it were so, that we might have one
piece in one, another in another, should we not rathe^
go to Christ, where all our inheritance is laid together ?
Lastly, he is above all principalities, viz,, howsoeveg
in his base estate he humbled himself underneath- the
angelSj yet he is the head of them -all, and above ^11
angels and archangels, so that none of them are able
to cross bis wiU, or control him in his kingdom,
444

Ver. 11-13.]

SERMON XVII.

35

SEEMON XVII,
In whom also ye are circumcised wilh 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
also raised up together, through the faith of the operation of Ood, which raised him from ihe dead. And
ye, which were dead in sins and in the uncircumcision of your flesh, hath he quickened together wiih him,
forgiving you all your tiespasses. — Col. II. 11-13.

TTTE have heard of the graces in our Saviour Christ,
T T of the fulness, perfection, and abundance of
them, and Ukewise tbe apostle entereth into this, that
-all fulness of graces are in him; so they are in him,
not for himself, but for us. And therefore the apostle
proceedeth in the argument and in that point still, as
if the apostle should say. Ye have heard, &c.
Having aU fulness and sufficiency in him, it fol
loweth that you have that in him you seek out of him,
whicb is the circumcision of the fore-skin, who was
cfrcumcised not for himself but for you ; and in him
you have a more excellent cfrcumcision 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 tbat 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 witb 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 bis Son, seeing you also were dead in
sins, shadowed and set forth by the cfrcumcision 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 accpmplishment we have in Christ.. The
parts are, that in Christ we have circumcision inward
of the heart, vrith the outward sign thereof, because
yie have sanctification and justification,.
Sum : That., the Colossians and Christians have no
^eeA ofthe circumcision which was in times past, and
tberefore 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 the custom of the Scripture. For tbe
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, be first
speaketh against the ceremonies of the law, and
because circumcision was most stood upon and chiefly
regarded, therefore the apostle doth speak of cir
cumcision. For circumcision was especially commended in the
law, as that which was performed by aU, and was ap
pointed as a badge under the law to distinguish the
church of God from the world ; and therefore they
that were not circumcised were abominable, as Moses
was in danger for his son uncircumcised, Exod. iv. 24.
Again, because the circumcision was four hundred
years before the law was, and therefore they thought
it should not be abolished vrith the law. But
the apostle answereth that we are and need not to
be circumcised, because Christ was circumcised for us,
having no cause for himself to be circumcised. Now
circumcision is a note of pollution, but we are cleansed
in Christ, And a man is not to be circumcised twice,
but once we are circumcised in Christ, and therefore
need not to be circumcised again. Further, we have
baptism instead of circumcision, and therefore it is
not belonging unto us.
Again, he 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 tbe heart.' ^
So also there is two sorts of baptisms, for which
cause the apostle saith, Heb. vi., ' Among the prin
ciples of religion, wherein every one 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
tbe prophets used, upbraided them, Acts vii., ' 0 ye

36

cartwright on the COLOSSIANS.

[Chap. II-

stiff-necked and uncircumcised,' because though they
were cfrcumcised 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 tbe
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 bave not forsaken their un
cleanness and looseness of life.
Nay, rather, it may be said of tbem that they have
received the sacraments as seals of condemnation,
and the word as a testimony of their judgment, and
prayed to puU the vengeance of God upon their heads.
And therefore we are to look tbat as tbey 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
coDipare 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 tbey 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 tbat 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 tbat 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 band of sin, his foot, eye, &c.

Therefore, chap, ui., 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 untU they be purged
and cleansed, tend only to the hurt either of ourselves
or others.
Here, then, we may know that we are tmly 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 cfrcumcision before,
and tbe outward circumcision after, yet we need not,
the outward, for baptism sealeth that to us, which cir
cumcision did to them ; for tbere 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 cfrcumcision.
Ye are buried with him in baptism. Not that bap
tism doth it, but baptism is tbe 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 tbe filthiness of tbe 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, thefr descending inta
the water, which signifieth death to sin, and remain
ing in tbe water, their burying to sin, and thefr rising-
out of the water, rising to righteousness. So that
446

Ver. 14-17.]

SERMON XVIIL

37

here is shewed what ought to be true mortification.
For there may be some in a swoon or trance, which
seem to be dead, and yet revive again, so there are
many that think themselves dead to sin, if they can
abstain from some sin they have used before, and do
some good things they did not before, yet it doth not
follow that they are tberefore mortified ; for they may
do it for some sinister cause, for hope of gain, &c,, and
after faU 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 bim, that he hath
been merciful unto us, we mortify sin and walk in
holiness of life,, to continue in it, which mortification
importeth. For he that continueth in mortifying sin, he only
is truly mortified ; therefore. Acts xiv. 21, [theyj
strengthened the disciples and exhorted them to ' con
tinue.' 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 chUdren ? 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 tbe 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, befrig
the eighth day ; for we see the Lord commanded that
circumcision sbould 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 bad Uved and died wickedly.
Again, if the children be unbaptized, it is not theirs
but their parents' sin ; and should it be condemned for
tbe parents' cause ?
Again, not the want, but the despising and con
temning of the sacrament is dangerous, Gen. x-rii. ;
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 npon
them, but upon God's favour and free election before
all worlds.
We have heard of the benefits we have in Christ
through baptism, to be the dying unto sin and in
sanctification. The last benefit we have in baptism is
the quickening of us in Christ, which is the forgive
ness of sin and justification. And therefore seeing we
have both this justification, and all sanctification and
dying unto sin, sealed to us in baptism, it appears
therefore that all the parts of our reconciliation are
sealed to us by baptism.

SEEMON XVIII,
And putting out the hand-writing of ordinances that was against us, which was contrary to us, he even took it out of
the way, and fastened it upon the cross ; and hath spoiled the principalities mul powers, and hath made a
show of them openly, and hath triumphed over them in the sair^ 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 sabbath-days ; which are but a
shadow of things to come ; but the body is in Christ. — Col, H. 14-17.

TTTE have heard how the apostle doth propound to
VV himself to refute two errors : one of vain phi
losophy, which appeared to men to be wisdom, but not
trae 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 ceremony of circumcision, which confutation he
'447

having entered upon, proceedeth in confuting the use
of the other ceremonies, as eating of meats, drinks, &e.
As by his death he hath gotten us forgiveness of
onr sins, so by the same he hath blotted out the hand
writing, which was a witness of our sins as of a debt,
wherein we stood bound to God ; which baud-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 naUed to

38

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 tbem, 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 tbe ceremonies of
the law by the death of Christ, and therefore of these,
which the Colossians erroneously retained.
The parts are the effect of Cbrist's death in all the
ceremonies of tbe law ; and the application of tbat
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 tbe cere
monies, which the Colossians made conscience of, are
done away.
Here we are to note, first, the power of the death of
our Saviour Christ in taking away ceremonies ; secondly,
the applying of that effectually to the particular estate
of the Colossians, that they were in by reason of false
teachers.
^ For tbe first, the use of ceremonies of tbe law were
divers : 1. To make a partition wall and separation
between Jews and Gentiles, that neither shonld come
one to other, till it should be taken away. 2. Another
use'in them was to train up the Jews, being chUdren,
in the principles of religion.
Anotber use here mentioned, that they were a hand
writing, testimony, and a witness unto the people of
their sins, that tbey 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 tbe
beasts and sacrifices, but to confess that themselves
were worthy to be slain by reason of their sins ? Fur
ther, their circumcision, wbich they bragged so of, did
note tbe uncleanness of the whole man, because out
of that part came tbe seed, which proceeded from every
part of a man, and therefore all these were testimonies
of the wrath of God due to them.
But the benefit we have in our Saviour : 1, our
sins are taken away ; 2, the hand-writing is not only
blotted out but cancelled, for the same nails that went

through bis hands, pierced the hand-writing and cere
monies. And therefore what injuries' should we do to our
selves, and wbat injury to our Saviour Christ's death,
if we should hold the necessity of them. Fpr what is
he that, having tbe 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 be 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 bere, see the difference of believers under
tbe 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 ? Ans. It was in the hand of the good credi
tors, and it was by God's will tbat it should be so, to
keep them under ; but now it is his will that tbey
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.'
Tbe certainty of this hope the apostle proveth both by
that our sins are forgiven, and the debt biU is put out.
Anotber reason the apostle rendereth, is for that
our Saviour Christ bath 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 especiaUy 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 tbe 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 be spoiled
them, and overcame tbem, and triumphed over them,
and led tbem captives.
* He means (I take it), such ceremonies as are urged as
necessary, and parts of God's worship. 448

Ver. 18, 19.]

SERMON XIX.

39

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 tbere
fore to boast in that, as the apostle saith, 1 Cor. xv.,
•Death where is thy sting ? Hell where is tby 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 tbis
boldness to condemn you for eating of those thinga,
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, ka. But now by the gospel
those thing are left to our liberty, for if the word of
God do teach us we may eat it, then we are to eat
it, so it be with thanksgiving, 1 Tim. iv. 5. For now

to the clean all things are clean, Titus i. 15, Rom.
xiv. 20. And though this Uberty 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 tbe year.
For the feasts and new-moon. In the new-moon the
Lord had commanded, in regard of the benefit whicb
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 ofthe vines were gathered.
The third feast was of tabernacles, when aU fr-uits
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, before
there was need of Christ. And therefore the Sabbath
day here is not meant ; but it is yet to be kept wholly,
and holily unto the Lord.
Again, our Saviour Christ, prophesying of the things
that sbould come to pass forty years after his death,
willeth them to pray that their flight should not come,
as in -vrinter, 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 what a
madness is it in men, that being desirous to look upon
one, had rather to look upon bis shadow, than upon
the person himself ?

SEEMON XIX.
Let no man at his pleasure bear rule over you by humbleness of mind and worshipping of angels, advancing himself
in those things which he never saw, rashly puffed up wiih his fleshly mind; and holdeth not the head, whereof
all the body, furnished and knit together by joints and lands, increaseth with ihe increasing of God. — Col.
n, 18, 19.

OF the false doctrine that the Colossians were be
witched withal and infected by false teachers,
there were two kinds : one which came of 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 how the apostle hath confuted
those errors, which were concerning the maintaining
the ceremonies of tbe 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 tbe 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
bnt thrust themselves into things which they never
knew, only 'grounded upon a proud conceit of thefr
fleshly mind, notwithstanding their great pretence of
humility, ver. 18.
Wbich error ought so m:-icb tbe more to be v.h-

40

CARTWRIGHT ON THE COLOSSLA.NS.

[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, whicb 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,
witb 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 civU 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. Rev. 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 tbe angels are ministers to
serve Christ, so they are to his servants, being one
with him, and therefore we are not to serve them.
Olj. Whereas we see ofttimes of angels that ap
peared, as in the book of the Judges, the angel
tbat appeared to Samson's mother and father. Judges
xiii, 15, 16, 28, when they willed him to stay that they
might worship him, be bid them ; and so in other places,
therefore, it may seem angels are to be worshipped.
Ans. But that dotb not follow ; for we are to con
sider that where any angel was to be worshipped, it
was the Angel of the covenant, Mal. 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 Fatber,
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 tbe 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 saiuts 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 tbe 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
mnning, &c., had judges ofthe game, and whomsoever
they judged to be worthy had the garland. Bnt saith
he, ' Let no man be judge in 'your faith,' neither
stand upon any man's judgment to beUeve 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.' Tbis tbe apostle rebuketh tbe Corinthians,
2 Cor. xi. 20, for that they suffered themselves to be
buffeted by the false prophets, viz., to become ser
vants unto tbem in their souls, as to be bound to
whatsoever they said or taught, and so also became
to be servants unto them in their bodies. So was it in
the time of popery, when every Sir John Lack-Latin,
whatsoever he said, all was believed. So is it in
those that will yield unto the judgments and opinions
of men in an error, which is to admit a judge into the
church of God, whereas there is none but Christ alone :
James iv. 12, ' There is one law-giver, which is able
to save and destroy.' And therefore we are not to
take man's authority in the word of God and matters
of religion, but to examine his doctrine, as the men
of Berea did, Acts xvii. 11. And tberefore let no
man take that authority, as to desire to have his word
stand in matters of reUgion, 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. 460

Ver. 20-23.]

SERMON XX.

4t

And be it that it be humUity, yet is it but a blind
humiUty, 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. viu. 14, 23. If not
grounded on the law and the prophets, it is sin.
This is one argument.
Another is, that this is not humiUty, 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 wiU 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 onr head, Tbis 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 allegetb, ver. 19, because
they held not the head. All errors are dangerous,
but this is most dangerous of all, to take away the
bead, as which take away our Saviour Christ. And
therefore the apostle Peter saith, 2 Peter ii. 1, in the
latter days shaU eome 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, kc, 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 bead points of religion
kill the life of their salvation.
Whatsoever dotb overthrow the foundation doth
overthrow salvation ; as in popery, idolatry, and wor
shipping, &c., making another bead of tbe church.

And, unless it be of the Godhead, aU thefr doctrine
is not only errors, but a clean apostasy, for they
corrapt all other points. Indeed, there be errors,
if they held only and none else, as free-wUl, &c.,
they might be saved ; but if they come to this, as to
hold worshipping angels, &c,, overthrovring the founda
tion, they exclude themselves, Christ he is the only
head of the church, which conveyeth Ufe to all his
parts, and to appoint worship to any other is to take
him away.
This overthroweth the papists, that wiU bave the
pope to be the ministerial head, which is a foolish
thing ; for as the head is the highest, so is our
Saviour Christ alone, therefore not the pope.
Again, the head giveth Ufe and motion to all fhe
body, which our Saviour only doth, the pope cannot.
Again, in that they say the pope is a ministerial
head ; but our Saviour Christ needeth none, being
present by his Spirit to the end of the world. Mat.
xxviii., giving dfrections to the church.
And the apostle, shewing that our Saviour is the
head of the church, describeth it to be tied, as tbe
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 aU alike, but to some
more, some less, as they need ; for the greater mem
bers bave 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 leam,
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. cxxxiii. ; 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, wbich came even to his sMrts. And
as the dew of Hermon watereth the vaUeys, 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.

SEEMON XX.
Wherefore, if ye be dead with Christ from the ordinances ofthe world, why, as though ye lived in the woild, are ye
burdened with traditions [as touch not, taste not, handle not: which all perish with the using), and are after
451 Gg

42

CARTWRIGHT ON THE COLOSSIANS.

[Chap. II.

the commandments and doctrines of men ? . Which things have indeed a show of wisdom in voluntary religion,
and humlleness of mind, and in not sparing the lody ; neither have ihey it in any estimation to satisfy the.
flesh.-^Gov. IL 20-23.

THERE were ampng 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, pf 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 tbe other, which had a vain show
of wisdpm, 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 corruptipns, 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, where-jvith, 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 tbough you lived still in tbe
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 sucb 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 jnpt bat 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 tbe bpdy, which yet are of no price, seeing they are
of things wherewith the fiesh 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 corruptipns
themselves ; secondly, of the confutation of the cor
ruptions. Corruptions are spoken of generally and particularly:
' Touch not, taste not,' &c.
Which, though they be not particularly named, yet
they may be conceived well enough, as touching of
some bodily things, and tasting of meats.
Here we observe, tbat howsoever men may be
dainty of their commodities and of their Uberties, 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 pf meat
and drink, they are easily persuaded unto it, though
to their Own damage and trouble.
, As the Jews would easily, to make a calf, be

brought to forego their earrings. . So that, howsoever
these things are ,dear. unto them, yet in manner of
religion (or superstition rather) they will spare no
cost, as we see in times of popery, and therefore the
apostle upbraideth to tbe 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 wiU 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 chUdren
in his arms; And this superstition of popery, indeed,;
did begin within an hundred years of the apostle, as
tbe stories testify, that in three days, nay, six days,
they came to such an abominable superstition tbat
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, vpbich lived in theiij
surfeiting and gluttony.
And indeed, until a long time there was no law of
fasting, but every one did as be thought good, but
after came in the punishment of the papists, tbat they
that eat flesh should be counted lowlers,* For the
confutation of this, the apostle saith, tbey are dead
vrith 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 ' LoUards.'— Ed. 452

Ver. 20-23.]

SERMON XX.

43

were borne withal for a time, and (as one saitb) 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, ke.
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, wbich 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 boly 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 tbe 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,
wbich 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 weU, yet it is not so with
God. Here, then, we see the,,abominableness of the work?
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 humUity 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 tbe 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 otber. In Isaiah Ivii. 9,
it was said to the Jews, ' Thou didst humble thyself
unto the grave ; ' whereas they should have humbled
themselves to God alone. So in Isaiah ii. 8, 9, it is
said, the people of Israel humbled themselves and
crouched to the idols, which is an abominable humility
and baseness, and a pride in that they rise up against
God's commandment.
Olj. This is to tame the body by fasting.
Ans. 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 tbe wretched abuse of the papists in the fast
ings, and Jesuits in whipping themselves, was a
detestable thing unto God, as in the priests of Baal.
But that humiliation which is by a dUigent 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 ths
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 nothmg but water.
And tbe last reason is, that these were, for the
filling of the flesh, viz., they were but beUy-matters
appertaining to tbe flesh, and therefore perishable
with the flesh, which hath been spoken of before j or
for the pleasing of man's fleshly mind, therefore to be
avoided.

453

44

CARTWRIGHT ON THE COLOSSIANS.

[Chap. III.

SEEMON XXL
If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of Ood.
—Col. Ill, 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
tbings that are general, to tbe 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 bis 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 Ufe and sanctification.
The parts are two exhortations : 1, to ne-wness of
life ; 2, to mortification day by day, tiU we be slain by
death itself.
There are some things to be leamed of tbe compar
ing that before with tbis : 1, After the apostle had
laid down the grounds of true doctrine, and over
thrown the false, be 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 tberefore 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, whicb are the nests of vermin.
Further, this is to overthrow tbe 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 aU sin before they
be grafted into Christ.
A second thing is, tbat the apostle, upon the doc
trine of Christianity, buildeth good works ; and there
fore in the epistle to the Romans, he telleth tbat 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 Ufe and
conversation : James ii. 26, ' Faith without works is
dead.' If a man knew all the things in heaven and
the earth, and be were mounted np as high as the

angels, yet if his life be not answerable, he had been,
better never to bave made profession.
When the apostle hath spoken against cfrcumcision,
new moons, and holidays, save the Sabbath, of touch
ing and handling, a man will say, Wbat 1 will you
have us do nothing of this ? Then let us set tbe 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 wUl not
fast, and pull down our bodies ; but tbey condemn
papists' alms, because they give none themselves.
First point; an exhortation to quickening and new
ness of life.
If ye have been raised, kc. ; 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 tbe 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 vrith Christ, for he rose not
on earth, but into heaven.
Now let us examine whetber we are risen witb
Christ, whicb 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 desfreth to come unto, and takes care for, and so
the apostle saitb, 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 whetber we gape for knowledge, as the earth doth
for rain. So saith David, when be was in the wilder
ness pursued by Saul, ' Oh how have I desired to come
unto thy tabernacle !' Ps. Ixiii., though he knew never
so much. Let us labour to be in the number of these ;
bnt if we bave been slack in this, then let us see what
we have been in the other, for it is easier to know the
wiU of God than to practise it.
Sitteth at the right hand ; i.e. wbere we must con-
454

Ver. 2-4.]

SERMON XXIL

45

tinue in knowledge and practice, as also to teach us
that Christ sits.
After he sets forth our seeking by tbe cause, for if
¦we have no favour of the things that are above, we
wiU 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, that at first will not taste, but the mother
usetb 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 things which are above, and not on things which are on the earth. For ye are dead, and
your life is hid with Christ in God. When Christ, which is our life, shall appear, then shall ye also appear
with him in glory. — Col. III. 2-4.

WE are entered into tbe 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 wbat things we are to savour of,
that we savour not of these.
These ceremonies that were before spoken of, as
touch not, taste not, kc, these are earthly things,
which a man must not set his mind on.
There are other things on earth, as goods, ko. ; 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, ko. ; 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 you, then
you wUl 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 bere also, because it may be said the
Colossians are subject to troubles, besides the sins
tbat they carry about with them ; —
I To this he answers, it is true it is hidden, that the
world seeth not tbis salvation, and bidden from you ;
that is, that you have not such a fceUng 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
«ur salvation is by hope, therefore we shall receive it.
Things that do scarce appear, yet tbey are, so of this :
455

Cant, i., look not on my blackness : it is true that I
am black, despised in the world, yet I am comely,
and Uke 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 that 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. 6, tbe church is compared to a steep rock, where no
man dare come to her. And this is that that Peter
sets forth, 1 Pet, i, 5, that we are preserved by the
power of God. It is ready to meet us wben we depart;
and tbe 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 be 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 bis cbildren about him.
Doct. And therefore the doctrine is, if the master's
glory be hidden, why shonld not the servant be con
tent not to have that glory as he sbould, or to be
discouraged at our Ught 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 shall appear we shall
also appear, that is, in the last day with him in glory.
This is a singular privilege for us to think of.
Isaiah lx., wbere, describing the estate ofthe chil
dren of God from that that now is, he useth a fine
speech. 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.

46

cartwright on THE COLOSSIANS,

[Chap. IIT-

You shall not have the sun and moon : it is mar
veUous delightfiil to see the light of the sun and moon,
but then they shaU not need it, for God shaU be their
Ught, 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 hUl, 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 tbe 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 wben they
were in their natural corrapt bodies, then much more
when they shall be changed ; then the joy shall be
such as no eye hath seen nor ear hath heard, &o.
And then it will follow tbat they will leave those
filthinesses that they have here with them, as it is said
in the next verse. It follows, — ¦
Mortify, kc. This tbat 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 carefuUy seek after
tbem, 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 tbe perish
able transitory things of this base world, all whicb are
mere earthly, verse 2.
Unto whicb distaste of earthly things you are called,
in that you, being risen with Christ, are consequently
dead with him. Where, if haply you sbould 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 tbe 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, wbo
is a true keeper of it ; and secondly, for that, as your
life ishidden, so is Christ's life and glory, wbo is the
bead, ver. 3.
And lastly, for tbat wben Ohrist, of whom you have
life, shall be made manifest in glory, then shaU you
also witb 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., tbe 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 tbis body. (2.) Our sin may be caUed members^
for that they are so grafted and deeply set as members
in tbe body. And this is notably set forth in Mat. v.
18 : 'If thy eye offend, pluck it out, &c. ; if thy foot,'
&c. ; wbere 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 nnto 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 tberefore Paul in
sinuates that we sbould strive with sin unto blood,
Heb. xii. 4. Every Christian that doth not strive
even to blood, if need be, he sball not be crowned.
(3.) Lastly, tbey are called members, because look
bow many members we have, so many instruments we
have to allure us to sin, which we are the more to
beware 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.

SEEMON XXIII.
Mortify therefore your memlers which are on the earth ; fornication, uncleanness, the inordinate affection, evil con
cupiscence, and covetousness, which is idolatry : for ihe which things' sake the wrath of God cometh on ihe
children of disoledience : wherein ye also walked once, when ye lived in them. — Col. III. 5—7.

WE have entered upon the fifth verse, which we
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 vrith, 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 desfre of goods) is a kind of idolatry, for that
men do put thefr trust in riches, tbat are covetous,
ver. 5.
For every one of the wbich, tbe wrath 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,
456

.Ver. 5-7.]

SERMON XXIIL

47

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 especiaUy of such sins as had greatest '
-sw&j among the Colossians.
; Consider the exhortation in tbe Sth verse, and the
reasons whereon it is grounded, contained in the 6th
¦and 7th verse..
I The exhortation is, ' mortify your earthly members,'
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 bad 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 dravm from us.
Tbey are called earthly, because they draw us from
heaven and heavenly things. Whicb is meant, not
only of the body, but also of the soul, not in regard of
tbe substance of it, for that is a spfrit, but in regard
it tendeth unto such things.
Now we are to come to the particularities. The
apostle speaketh agaiast certain sins against the seventh
commandment, of adultery ; which the apostle nameth,
¦riz., 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 smally
account of : 1, fornication; 2, uncleanness; 8, 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
apbstles concluded that it should be abstained from,
as a most shameful and hon-ible sin. So that, pass
ing by the grosser sins, he beginneth with this.
This the apostle proveth to be a shameful and vUe
sin. 1 Cor. -ri. 19, 20, for hereby God is put out of
bis 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 ; ia that he that committeth
fornication maketh his body the member of a harlot,
1 Cor. -ri. 15, which should be the member of Christ,
so tbat as much as in him Ueth, 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 tbe 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, kc, and tf the worst come tbey can
457

marry the party with whom they have fornicated ; but
the Lord doth not so esteem of it.
2. Uncleanness meant aU 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 Ughtly
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 sigaifieth passions ; but
as in other places where the apostle speaketh of this
sin, so here it is taken for wantonness, whereby is
meant aU lightness of tbe eyes, apparel, gaits, or other
behaviours, tending alsd 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 vrithout con
sent belongs to the last commandment, which our
Saviour Christ noteth.
Another sin wbich the apostle speaketh against is
covetousness, coming near to that uncleanness.
Ffrst, By covetousness is not only meant when any
do vprest and wring whatsoever they can lay hold on.
As the prophet (Jer. vni.) saith, ' They get thefr goods
falsely.' But there is besides another thing, when
tbey have an earnest desire of the muck of the world,
which cannot be satisfied, as the prophet Isaiah saith,
chap. V. 8, ' They desfre to join house to house,' kc,
signifying an excessive desire of riches, whieh cannot
be satisfied.
But further, another covetousness, which here is to
be abhorred, when a man rejoiceth in his riches, and
takes them to be bis credit or honour, as in Job xxxi.,
where he purgeth himself, as of trusting in bis riches,
so also of his rejoicing in his riches, though he was
the richest man in aU tbat 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 caUed in question by men, by tbe church, nor
punished. :a
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
evUs and noisome lusts; for it maketh him to have a
shipvfreck of conscience, and so is tbat which deprives
him of all good arguments of comfort.
But, of all places, none more notable against this
sin than this place here, tbat it is idolatry. Now
idolatry is strictly and largely taken.
Strictly, when a man 'doth faU^ down and worship
idols and images instead of God.
It is also taken more largely ; for that wben a man's

48

cartwright ON THE COLOSSIANS.

[Chap. III.

heart is drawn and stolen from God, and is set upon
anything whatsoever, as upon meat and drink; the
glutton maketh it his god, &e. ; so of uncleanness, &c.
But yet more notably covetousness is caUed 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, caUeth 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 foUow, The first is drawn from the
punishment of God, tbat 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 etemal 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 tbe
cause, Obj. Why doth he say the wrath, and not the
punishment ?
Sol. I answer, to the end that we should, as loving
cbildren, 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 wiU 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 wiU 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, Rom. 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

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 tbey 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 -wUl 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 afflrm thefr 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 bave 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 tbis belongs to rufflans, 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 tiU the end, and live in their pleasure, yet
though tbey live tbe life of Methuselah in thefr plea
sures, one moment in hell sball exceed in torment aU
those pleasures.
Upon the children of disobedience, yer. 6. Wbere
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 chUdren are not punished, and yet
they escape not free ; for we see David, for his adul
tery and murder, what judgments followed, 2 Sam.
xiu. and xv. and xvi. 22, his own concubines were
defiled by his sons, he was almost driven from bis
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 whioh 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 tbem to beware of thefr 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,
wben a man hath spent himself and his strength in
another man's service, wiU take tbis man to himself,
458

Ver. 8-11.]

SERMON XXIV,

49

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, xvUi, 21, ' If the righteous
man forsake his righteous ways, I wiU forget his right
eous deeds,' Contrary, ' If a wicked man repent,
and do the thing that is good, he shaU not die, but
live,' Doct. This teacheth us not to continue in our sins ;
for if we be faUen, let us rise. Is it not a shame to
take a faU and Ue by it ? But sin is a faU. ' 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 retum 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, an4
the children of God, that fall by infirmity ; as David,
that havingfailed, yet continued not in it.
When ye lived 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 he hath said, ' Wherein ye walked, when
ye lived in them.'

SEEMON XXIV.
But now put ye away even all these things ; wrath, anger, maliciousness, cursed speaking, filthy speaking out of
your mouth. Lie not one to another, seeing that ye have put off ihe old man wiih 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.— Coi.. III. 8-11.

THE apostle proceedeth in the exhortation begun.
The drift, as we bave 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)
' put away aU these things ; wrath, anger,' &e.
As if he should say, seeiag 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
aU manner of sin, without endeavour whereof there is
no trae mortification. For example, anger, heat, from
whence cometh malice, which breaketh out of the
mouth by raUing and reviling, ver. 8.
SpeciaUy, when you cannot traly 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 bimthatmade 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
Eoman, 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 wbich is a very earnest exhortation
to godliness and holiness of life. Tbe which standeth,
first, in the proceeding of mortification, and putting
off 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 requireth anotber 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 ofthe
gospel. Now, men in darkness bave on ragged gar
ments, but in the Ught 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
caUed 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, maUce, evil speaking, &c. 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.

50

CARTWRIGHT ON THE COLOSSIANS.

[Chap. HI.

Doct, We learn that we are loath to abhor and cast
away sin; from us,
i And tb^e 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, saitb, Isa. iv. 4, God wUl wash away thefr blood,
and not only that, but their filth, viz., comparing it
to dung and tbe most filthy excrements, which can
come from us.
1 So that if we cannot abide our excrements, nor the
savour of tbe excrements of others, much more ought
we to abhor this, which is more detestable. And
tberefore if we being in our sweets, and fine apparel,
and yet have these about us, what are we but most
loathsome and abominable ?
AU these things. Here is a notable exhortation to
mortification, by the whicb we may learn tbis, 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 whicb we are most prone and ready unto.
Therefore if tbou abstain from murder, and that as
thou thinkest for conscience of sinning against God,
tbough tbou do not kill, yet if thou commit but
adultery, thou art guUty of all tbe commandments of
God, James ii. 11 ; for he tbat hath no conscience of
some one commandment, hath no conscience of God's
commandments at all for God's cause.
It followeth : wi-ath, anger, malice, kc.
More particularly these words, ogy^, and ^u/ios
signify both one thing ; howbeit in regard of the
diverse dispositions of them ia whom they are, they
be distinguished ; ogyjj 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 ^6/iOf , is also an anger according to
the disposition of another sort of men, which will be
soon hot, and soon cold, and therefore think it a small
sin, but both these the apostle bere condemneth ; for
anger is a grievous and fearful sin, and therefpre 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, xx-rii, 4 ; anger is a giving of place to tbe 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, reviUng, and lying,
f 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 tbe 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 wiUingness 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 ovm
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 devU, one to another.
Evil speaking. This is a grieVPus 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. vU. 3,
that comforteth a man ; and therefore hS ' 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 tbe name of men, tbe n-ame of
God also is blasphemed, for every child of God carrieth
the name of his Father in the forehead of bis profes
sion. And therefore, Rom. ii., the apostle saith that
the Jews caused the name of God to be blasphemed.
Another fr-uit of malice is reviUng,as we see when
men are maliciously betit towards any, we see nothing
is so vUe and filthy, but we wiU give it in thefr teeth.
And though this be expounded of adultery and unclean
ness, yet because tbat 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 shatnefal report of others, which
is true, they will not stick, but cast it forth ; but if
they can get no truth, they wiU 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 t6
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 tom rags. And therefore
as a man vriU be ashamed of filthy rags, and tberefore
will cast them off before he come in coiapany, so
ought we to do, being come into the church of, God.
But especially when we are to come into the pre
sence of Grod, into tbe service of God, we arei 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 Sa-^iour Christ, when the man
came not in a wedding garinent, but was in a beggar's
garments, bids cast hirii out. 460

Ver. 8-11.]

SERMON XXV.

51

" ¦ Obj. But he caU6d beggars, and therefore what
other garments can be look for at thefr hands ?
Ans. It is true, we are all beggars, and worse, nay,
worse than the vUest 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, i. e. the original corraption,
which is the root of all sin, and therefore is called sin
itself, and a law of tbe members, Rom, vii. 14-23,
for tbat it giveth direction to aU the members, as a
law, to do that wbich is naught, as it giveth dfrection
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
dfrection, 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, tUl we be regenerated.
The second part of tbe 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 ns, because it pleaseth
God, and bis holj angels and saints.
And if we desire ornaments to deck ourselves before
men, much more to deck ourselves vrith those orna
ments which may be acceptable before God. And
tberefore these are said in the Proverbs to be orna
ments, habiUments, precious chains, bracelets, &c.
That it is caUed the ' new man,' as that wbich 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 fiourish and bud again : though his
hand fail him, yet if he bave the hand of faith ; if his
foot fail him, yet if he bave the foot of holiness and
righteousness to walk to heaven, he is in an exceUent
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 wbat
we are by creation, what by nature, what by grace and
regeneration. For the first, when we were created, we
were made holy, Uke 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 ns inexcusable; no

saving knowledge, much less are we able to walk
righteously before God.
The excellent estate that we are restored unto, is
here set forth, and in the Ephesians more plainly,
Eph. iv. 24 : to be renewed, fcst, in the knowledge of
God ; secondly, in the walking holily before God ;
and, thfrdly, in walking justly and uprightly before
God. So tbat now we are to see the excellency of our
regeneration. For howsoever the creation of man was
a more excellent work than to make tbe world, and
tberefore tbe three persons are brought in consulting
together. Gen. i. 26, shevring an exceUent 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 faU, there are
hindrances, as, namely, Satan hindereth, and_ our
ovm corruption hindereth, and tberefore this [is] a
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 sUp, but we cannot fall etemaUy,
being once called truly, Jer. xxxU. 40, Ps. xxxvii. 24, 28,
and 1 Peter i. 5.
Again, Adam was subject to temptation, and tbere
fore by temptation had a faU of the devU ; but the
time shall be wben the devil shall . have no power to
tempt us in tbe heavens. And therefore our estate is
more exceUent, and this work more exceUent.
Quest. Why, then, did God let Adam faU ?
Ans. To shew a greater favour to his children in
Christ ; from whence we now leam tbat those, that
have not part in this knowledge, and holiness to God,
and righteousness to man, have no part in this regene
ration. And tberefore let every one examine whether
all these be in him, or are begun, or no ; if any be
wanting, then there is no token tbat he is the child
of God.
Lastly, whereas he saith, ' Tbere is neither Grecian,
Jew, barbarian, free, bondman, but Christ is aU, and
in aU things,' be sheweth that all, wbich are par
takers of this regeneration, and are renewed after the
image of God, are aU 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 fri knowledge, wis
dom, holiness, and righteousness, their estate is as
good as of any in the sight of God.

SEEMON XXV.
Now therefore as ihe elect of Ood, holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness,
long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel to another; even
as Christ forgave you, even so do ye. And above all these things put on love, which is the bond of perfectness.
461

C.VRTWRIGHT ON THE COLOSSIANS,

[Chap. III.

And Ut ihe peace of God ruU in yoiir heaiis, to the which ye are called in one body ; and be ye amiohle.-
CoL. III. 12-15.

TTTE have heard bow the apostle, after he hath set
T V down unto us the doctrine of the gospel, hath
exhorted all men to hoUness 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 tbis 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, tbe cause both
of your election and holiness) with tender compassion,
easiness to be employed, humility, mUdness, long-
suffering, ver. 12.
Which vfrtues must be declared effectually, not
only in forbearing one anotber, but also in frankly
forgi-ring 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 vrithout which there is no soundness ia any
of them, what glittering show soever they carry, ver. 14.
And though tbe spirit of tbe old man within you
bath a desfre to contend, yet let tbe peace of God bear
the sway and overcome ; unto tbe which peace you
are evidently called, in that you are members of one
mystical body. For tbe better entertainment of which
peace, be grateful one to anotber, 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 ne'w man is ? and
tberefore 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 naturaUy are naked and detest
able ia the sight of tbe 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, wbich 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, whicb provoketh me. But
how shaU we buy, seeing we have nothing to give the
Lord? The prophet answereth, Isa. Ivui. 1, 2, 'buy
for nothing.' And tberefore seeing for costly apparel,
comely only in tbe sight of men, we will both give
exceeding much and go for it, what a shame is it for
us that we wiU not go for this appai-el, wbich maketh
us costly in the sight of God !
And these are not only comely, but precious gar
ments, and costly. In Prov. iv., and in divers places,
they be called jewels, and pearls, and precious orna
ments, and bracelets, &c.
Here, first, he setteth tbe causes, then the virtues.
Tbe causes : 1. Because we are chosen and elect,
therefore to do good works, to walk holUy and put on
the cloth of righteousness, as the apostle saith to the
Ephesians, chap. i. 4, ' He bath chosen us, that we
should be holy and blameless,' Wbere we see what a
false charge the papists give upon the holy doctrine
of election, tbat it is a doctrine of looseness, whereas
the apostle teacheth us it is a doctriae to move to holi
ness of Ufe,
Another reason, ' because ye are holy,' Here he
taketh a similitude from tbe vessels of tbe temple, set
apart for tbe 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. 8, 30. Even so, we being separate
and set apart by holiness of Ufe to the service of God,
it is a shame for us to give ourselves to serve men, or
our O'wn 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 shaU I know that I am the beloved
child of God ?
Ans. 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 tbe cause that men stumble and break
their necks in matter of election is, that they wiU go
to tbe university of election, before tbey have been at
the grammar school of caUing and sanctification. And
therefore they argue, he that is elected shall be saved,
live he as he list (wbich 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 boUly 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 tberefore we are not to climb to the top of God's
counsel to know our election, but must begin belojf
by our sanctification.
Now we are elected aU of us, only by the love and
462

Ver, 12-15,]

SERMON XXV,

53

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 sbould 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 tbe compassion whicb
we should have one towards another, even when we
see any in danger, much more when they are in
trouble, whicb we see to be often in our Saviour Christ.
Secondly, ' easiness to be used ;' for so tbe 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 sbould be cheerfulness
of countenance, and readiness to be helpful unto other.
This is, as belonging to aU, so to rich men especially,
because they are ready to faU into this roughness,
being puffed up vrith pride, by reason of riches, as we
see in the churUshness 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 that
men think too well of themselves, and tberefore set a
cheap price of other men, contrary to the apostle's
precept, Philip, ii. 3.
Quest. But I shaU then think a lie; for sball I
think tbat he bath 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 ourselves, because we know more evU 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
wiU forbear for a time, but wiU put it off till a further

403

time of revenge, wbich is a more horrible sia, 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,
' 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 vfrtue, 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 wUl grant that love is tbe mother of them,
so tbat 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
iadeed the mother of these, as the apostle, 1 Cor. xiii.,
sheweth, tbat the fruits of love are longsuffering, &c.
For as tbe 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 -wiU be laborious
and stfrring. 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 vrill 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, tbat man to be my foot to
carry me, and tbe minister mine eye to direct me, &c.
So that hereby it is that we are all bound and tied
togetber in aU good duties.
Doct. And then, he saith, we must have the ' peace
of God to rule us,' where be noteth, that by nature
our spirits are contentious, and ready to fall out ; and
tberefore it is necessary that we let tbe Spirit of God
be the controUer of our outrageous affections, as the
controller of the house.
Lastly, ' thankfulness.' Tbis is another fruit of
love, and a singular nurse of peace and quietness.
Wben by gifts men give one to anotber, and requite
one another, they testify thefr thankfulness one to
another. This was the practice of the chUdren of
God in their feasts and solemnities, as we see in
Esther ix. 19, according as we use, at tbe 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.

54

CARTWRIGHT ON, THE COLOSSIANS.

[Chap. Ill,

SEEMON XXVI.
Let the word of Christ dwell in you plenteously in all wisdom ; teaching and admonishing yourselves in psalms
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 Ood, even the Father, by him. —
Col. III. 16, 17.

THE apostle, in his exhortation, tending partly to
mortification, forbearing tbat is evil, and partly to
quickening, and doing good works, hath exhorted to,
divers duties wbich are good and necessary to be done
of tbe godly, and dehorteth from the e'rils 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 otber holy duties,
which cannot be particularly reckoned up ; and where
by also they might be kept from aU eril tbings wbich
are forbidden.
To the end you may refrain all the vices aforesaid,
and practise all the virtues afore spoken, togetber 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 alsp plenti
fully, and, as it were, treasured up against tbe 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
concern yourselves, and your own particular use ;
avoiding all curious questions, tending rather to strife
than to edification of God, which is by faitb. And as
you must hawe 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 vrith voice ; also with hymns of thanks
giving for benefits received ; and for further variety
against irksomeness, which our nature easily faUeth,
into, with songs of praising God for his noble acts ;
all spiritual unto the Lord, not only with tbe voice,
but especially vrith tbe heart,, vrith such both tune
and gesture as may give grace to tbe 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 tbe name of God in
Jesus Christ, for good direction in them, you may
retm-n vrith thankfulness to God the Father, through
Jesus Christ, tbe only mediator between God and us,
ver. 17.
The sum is a notable and exceUent instraction and
direction for us in all the ways we bave to walk in.
First, consider of a special duty ; secondly, of a
general duty of aU Christian men.
Special duty, wbich is to sing and to praise the
Lord,

The other general to aU men.
The special duty towards God and men, ourselves
and other men.
To ourselves, he requireth of every man the pro
per use of tbe word to himself, ' the word of Christ
dwells,' ka. It is called the word of Christ, because
he is the author and object of it.
Here he requireth, 1, that it must dweU in us ; 2,
it must be richly in us ; 8, with aU wisdom.
For the ffrst, we must be famiUar vrith the word of
God, for as EUphaz sheweth the means to be famiUar
with God is to be familiarly acquainted -with his word.
And therefore we must be acquainted witb it, as with,
that wbich dweUeth in our house witb us. As a man
may bave other acquaintance and other business, yet
his special acquaintance is in the house ; so ought
we to be with the word of God. And tberefore it is
said we must have tbe word of God dwelling in us, it
must not be loose, as Mat. xui., the Seed by tbe way
side ; but it must be rooted in us, as tbe apostle
saith. And St James saith it must be ingrafted into ua,
James i. 21, as tbe 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 bold it weU, and
be not as riven vessels, tbat let it run out, This the
apostle speaketh here is notably set forth in Ps. cxix.,
2d part, he ' covered tbe word fri 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 dweU vrith 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 stpre-bouses
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 witb a little, so
ought we for tbe word. Again, as tbe rich man taketh
all pains, and never rests, so we are to labour -vrith
diligence for the treasure of the word, for nothing
cometh by idleness. And hence it is that because we
are not treasm-ed vrith the word, and bave 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 dwelUng in us, that so we may
draw out of our store-houses in time of need. '
Thfrdly, and especiaUy, tbe word must dwell in us
' in all wisdom.' It must not only be delivered disr
creetly by the minister (which yet is necessary tbat it
be wisely and fruitfully delivered to every one), but
464

VKK. ID, l/.J

SERMON XXVI.

55

we must see that it be in, us, in aU wisdom ; whicb is
both in affection and use.
, ;Ffrst, 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
tbe report of men, but that we come only to it with
love of it.
Secondly, In regard of the use of tbe 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 witb his daughters, to take occasion to
maintain drunkenness and whoredoms, tbis is an
horrible abuse ofthe word. In Amos, chap. -vi. 3, 6, 6,
we see them reproved that would play with David's
instruments, ha-ring no skill or art ; that is, no heart
to use them well. Whereas David had skill by them
to stfr up his affections. So do tbey that maintain
thefr filthy dances by David's danciag.
In regard to the use of the word, the vrisdom re
quired of us is, that we seek and labour especially
for the greatest and chiefest points of religion, as holi
ness of Ufe and heart, righteousness, temperance, kc.
Mat. xxiU. 23 ; as our Sa'riour rebuketh tbe Scribes and
Pharisees, These tbings ye should not have neglected,
but especiaUy you should have regarded justice, kc.
Such are they in our time that follow after the doc
trine against ceremonies, which they should know,
but not neglect other more weighty.
Anotber point of vrisdom is, as to mark those things
which belong most especially and generally to all
Christians, so to mark and learn those things espe
cially whicb most especially concei-n ourselves and
our state and condition. Contrary to wbich are they
that, when they hear anything wbich is against the
sins of others, take bold of tbat presently, but let
pass what concerns themselves. Inferiors look to
those things that are rebuked in their superiors, and
superiors to tbose things that are reproved in thefr
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 tbe word, so as tbat we
go not out of our callings, usurping public authority,
being but private men. Thus, those that bave know-
liedge sbould teach and instruct them that are ignorant
in, that which they know not ; and, in this regard, a
woman may teach another, one brother anotber, those
that have knowledge to teach the ignorant, and in
reforming them in that which tbey 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 belp him up. And
therefore the apostle saith, ' admonish one another,'
465

Col. iii. 16, Heb. x. 25. And by admonishing is also
understopd a comforting of those, and exhorting of
tbem, that do well.
Here we see what a shameful doctrine of popery it
is to take away tbe word from all but ministers.
Whereas the apostle maketh it a duty to all, even to
women, wbom they cannot abide to be teachers, which
yet they may in their own houses, giving place not
withstanding to the men, if there be any, but yet they
may reprove those that offend in their bouses.
Thus much of the bebaviom- towards men. Towards
God the duty is set down, tbat 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 merry, let bim sing psalms ;' so that it is a good
thing that, partaking of the blessings of God, we should
be merry and glad ; but our mfrth must be to tbe end
we may glorify and praise God for it.
Tbis praising of God, 1, -with psalms, wbich were
psalms used witb tbe voice and instrument both, and,
therefore David saith, ' Arise, lute and harp,' Ps. c^iU.
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 : i/ii/os, a hymn, is a song of thanks
giving for a benefit received, and tberefore 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 either
tbe psalm or hymn, viz., wherein we give thanks, not
for particular benefits, but for general blessings re
ceived at God's hands, as wben David praised the Lord
for the works of creation, as tbe heavens, kc, Ps. civ.
Doct. This teacheth us that we sbould not be
a- weary with singing praise unto God. And tberefore
to prevent our weariness, and to meet vrith that cor-,
ruption of ours, be saith, we must change thus, wben
we are weary of one manner of singing, we must sing
anotber. Use. These must be spiritual songs, viz., holy psalms
and songs, not profane and wicked love-songs ; wbich
condemneth the wicked practice of men and women,
that though tbey have so [^many excellent psalms, yet
sing fooUsh songs to stir up thefr minds to wickedness.
Again, we must sing ' with grace,' -riz., 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 stfr up ourselves and
others to glorify God the more.
Again, especially it must be ' witb tbe heart ;' for
seeing our hearts are ready to be stolen away, we must
lay especial weight unto our heart, tbat all the power
of the heart and soul be present and applied in singii^
' to tbe praise of God, and yet the voice to be used too..
Here we see condemned tbe songs of the papists,,
which sing that which they understand not, and there
fore witb what affection can tbey do it ? And be it that
thefr affection be good, yet their understanding, being

66

CARTWRIGHT ON THE COLOSSIANS.

[Chap. III.

wanting, they sing not aright, 1 Cor. xiv. 15, 16.
Clean contrary unto David, that. Psalm ciii., biddeth
bis soul, his heart, and mind, and all that is vrithin
bim, to praise the Lord. And therefore, though the
papists sbould sing never so unto the Lord only, which
yet they do not, for they have thefr songs also unto

the saints, kc, yet it is no true singing wbich the
Lord requireth, when they sing with the tongue only.
Lastly, We must sing them imto the Lord alone ;
and to him we must sing songs of praise and thanks
giving, and tberefore not to the saints, nor to any
otber creature whatsoever.

SEEMON XXVII.
Wives, submit yourselves unto your husbands, as it is comely in the Lord. Husbands, love your wives, and be not
bitter unio them. Children, obey your parents 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 wbat states and conditions,
sexes and ages, soever tbey be, he now cometh to the
particular duties belonging to every one in thefr par
ticular calling.
Having instructed you in the duties whicb are
general to all, I come to inform you in tbose that are
special, according to tbe several callings of every one
of you, as tbose which 'wiU easily come from you, if
you have well profited in the former. Now, according
to the order God himself keepeth in tbe fifth com
mandment, I will begin vrith tbe duty of inferiors.
You wives, therefore, notwithstanding you bave
otber duties, I exhort you, as to that whicb is hardest
for you, wherein you are customably shortest, and
being performed, others vrill easily follow, tbat 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. Wbich obedience and subjection is not
yet so absolute, and so general, but it bath tbis excep
tion, so far as you are commanded things not unlawful
by the word of God, ver. 18.
You husbands, althougb you owe sundry duties
unto your 'wives, yet specialty I exhort you to love
them dearly, as that whicb you are most customably
shortest in; and which being thoroughly settled in
you, will easily pull all other duties after it. And
tberefore 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 tbings to your liking, but in aU
things not contrary to tbe word of God, although it be
to the crossing of your desires ; for wbich cause let it
be always before your eyes, as a goad to stfr you
up to tbis obedience, tbat in so doing you shaU 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 chUdren, either by commanding
thinga unlawful, or by hard usage of tbem, to provoke

them to any undutifulness towards you, or to have no
courage or comfort to do tbe tbings requfred of them,
ver, 21.
The sum of all which is an exhortation, wbich the
apostle giveth to the most straitest bonds amongst
men : the first, of the vrife and husband ; tbe second,
of the parents and children, which are the straitest
bonds between men.
But, first, we are to speak of tbe last verse of the
other text, ver. 17, ' Whatsoever ye do, or say,' kc.
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 aU duties particular to Christians,
he vrisely comprehendeth all, both those duties spoken
of before, and all other duties in tbis verse, saying,
' Whatsoever ye say or do, let all be done in tbe name
of our Saviour Cbrist.' The Uke doth our Saviour
Christ, who baving spoken in the fifth and sixth, and
part of tbe seventh, of Matthew, of the duties to our
neighbours, doth comprehend aU the duties which we
owe to our brother, in aU the law and prophets, in
this. Mat. -rii. 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 tbe glory of God.' Here we have a very-
notable rule, that we should not speak, nor do any
tiling, but tbat wbich we may commend unto God in
prayer. And therefore every man ought to purpose
witb himself in tbe day, to do nothing- else but that
whicb 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 retum to God in thanksgiving again,
which none is so senseless as that he wUl do for his
sins and wickedness he bath 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
466

Ver. 18-21.]

SERMON XXVIL

57

do, we have them not of Purselves, but from the
Lord. After verse 18, the apostle doth set down a notable
exposition of the fifth commandment, i. e. beginning at
the duties of the nearest bonds ; and first he setteth
the duty of the inferiors to the superiors. And flrst
he sheweth forth the duties of tbose which owe com
mon duties togetber one to anotber mutually, as hus
band and wife ; and then the duties of them jointly to
those that are underneath them both.
And tbis is the order which the apostle useth, who,
ha'ving 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 hoUness, temperance, long-suffering, love, &c.,
they shaU more easUy perform these particular duties.
This is a notable doctrine, and therefore we see Jethro
counselletb Moses to choose such rulers to help him
as hated covetousness, Exod, xviu. 21. This is a
general duty, to hate covetousness ; notiag, that if
they were faithful in that, they would be good gover
nors, and magistrates, and captains. And therefore
we see Joseph, having all wbich his master had under
his hand, save his vvife, is said to have ordered aU
thiags well. Gen. xxxix. 5—9. The reason is, because
he feared God, tbat 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, whicb is a means to belp us in our particular
calling. And as it is a true thing, that if I lov§ all men and
perform duty to all men, as much as I can, then
much more wUl 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 caUing is
a great means tohelp, and to confirm ua in thei gene
ral duties, Rom. i. The apostle taking an oath, and
caUing God to vritness, confirmeth the 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 tbat is not able to govern his wife and family
privately, is not fit to govern pubUcly in the church or
commonwealth. For the particular duties, first, of wives. In tbe
epistle to Titus, chap, u, 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.
VU. 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. 26, 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. 16 ;
1 Cor. xiv. 34, ' Thy wiU shall be subject to thy hus
band, and he shall rale 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 waa 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 the comeUness 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 vrill bave 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
thefr 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, foUowing tbe 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 ea-
joiued there, yet the principal duty the apostle re
qufreth is love, because men are usually short and
cold in that affection. Indeed, in tbe 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 tbis affection of a man in
Eph. V. 28, saying that he should ' love hia vrife, as his
own body,' and tbe 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 body, he
H h

58

CARTWRIGHT ON THE COLOSSIANS.

[Chap. III.

wUl 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 :
' Abpve aU 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.

SEEMON XXVIIL
Servants, be obedient unto them ihat are your masters, according to the flesh, in all things ; noi with eye-service, as
men-pleasers, but in singleness of heart, fearing God ; and whatsoever ye do, do it heartily, as to the Eord
and not unto men ; knowing that of the Lord ye shall receive the reward of ihe inheritance, for ye serve ihe
Lord Christ. But he that doth wrong, he shall receive for the wrong that he hath done, and there is no
respect of persons. — 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
ofthe duties of husbands and wives, and of parents and
children, he cometh now to the last couple in tbe 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 tbis 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 tbe Lord, who loveth a
cheerful giver, and not as unto man, that cannot dis
cern whether it be done frankly, ver. 23,
Knovving that you shall receive in reward frord the
Lord, life, as an inheritance which he. will freely, as
upon bis children, bestow upon you ; for it ought to
uphold you in your dutiful service, that you serve not
so mucb your masters, which are but men, and tbere
fore sometimes unthankful and unable to recompense,
but the Lord, who is both able and wiU recompense
yonr weU doing, ver. 24.
Remembering on the otber side tbat whatsoever he
be that doth wrong, whether master or servant, thereof
he shaU 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 bis 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 wbich remaineth
of the other text, of children and parents.
First, ver. 20, Children are commanded to give
obedience to parents. By obedience is meaiit all
duties which children owe to their parents, whicb are

divers. And first, of a duty whicb belongeth to aU
them in the household, husband, wiffe, parents, chU
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 sbould let any sin overpass them in
their feasting; wherein they might offend. And by the
same reason children are bound to pray for their
parents ; and also by the commandment the subjects
are commanded to pray for their princes, 1 Tim. ii.
1,2; ahd so princes to pray for their people, as David
doth in sundry psalms, vpherein he maketh prayer for
himself and bis people, 1 Kings xviii. Solomon also
doth the like in 2 Chron. vi. 21. But to come to
more particular duties of chUdren to their parents : 1,
reverence, viz. a special reverence, which they are to
carry to their parents above others ; secondly, few, a
particular loye of thefr parents, in regard also that
they are set over tbem of God. These are inward
thmgs. Outward duties are, first, a reverent behaviour
in their countenance and carriage towards them, in
thefr 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 aU tbfrigS,' viz., not to>
obey their parents in tbat whieh they -themselves Uke
but fri aU things, though hard and contrary to their
own liking, if it be not agaiast the word of God.
. And one special duty of obedience, is to bear with-
aU, and cover the infirmities of thefr parents, as Shem
and Japhet did tp their father Noah, Gen, ix. 23.
Further, if the parents have need, they are to re
lieve and maintain thefr parents, 1 Tim. v, 4, for if
tbe chUdren be able to maintain them, the "church is
not to be burdened.
' Amongst other, a most notable duty is tbat where
by children are to yield obedience to thefr parents in
being bestowed by thefr parents fri thefr occupations
and manner of Ufe. And, therefore, we see that Adam
bestowed his sons,ione fri tilUng tbe land, tbe other in
keeping cafttle. 468

Ver. 22-25.]

SERMON XXVIII,

59

But more especially in marriage, they are not to
suffer themselves to be bestowed without thefr parents'
consent : where we see the wretched disobedience of
chUdren, that wiU give themselves at their own pleasure,
contrary to their parents' consent. And a wretched
and fooUsh peevishness [hath] crept into the hearts of
children, that they will take it in great disUke, if their
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. xviu. ; and contrariwise what
a heart-breaking was it to Isaac and Rebecca, that
Esau_ married contrary to their consent ? So tbat
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 thefr
parents do match them so, as may be equal and fit
for them, fri regard of age, estate, &c.
Whereas if parents force thefr children, contrary to
reason, for gain, kc, tbey deal wretchedly in that.
And as parents are not to force their children, so
chUdren are not to disobey their parents, when in age
and condition they find out fit matches for them ia
any sort.
And a reason that parents are to be obeyed of their
chUdren, in those thiags 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 whiting
a man may pafrit two waUs, it is more easy for him to
paint one. But our obedience, therefore, must be in
the Lord, -viz., only in those tbings, only wherein tbey
command according to God. And therefore our
Saviour Christ, when his mother bid bim change
water into vrine, John ii., refused ; be denied her, be
cause the time was not come. But we may not speak
as he spake ; for we must, if tbey command us con
trary to the word of God, with all reverence deny to
do it, and not in any controUing 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 Ueth upon bis disposition, wiU obey their
father, but they care not for thefr mother.
Howbeit obedience is commanded to both, Exod. x.
12. And howsoever it cometh oftentimes tbat tbe
chUdren are disobedient by the too much tenderness
of the parents, yet the children are not to trust to
..that, for if they lose thefr parents' love through their
wicked behaviour, tbey cannot assure themselves of
God's. .
A fooUsh 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 thefr love,
whicb was .great, is broken, so if parents' love, whicb
is far greater, be broken, the hatred will be the more.
469

Tbe duties of parents are divers: 1. To see the dis
position of the chUdren, and according to their fitness
to dispose them in this or that calUng ; specially to
bring them up in the fear and information ofthe Lord,
Eph. vi. 4. Secondly, to lay up for their chUdren,
2 Cor. xii. 14.
And further, not to provoke them by indiscreet cor
rection, ver. 21, in not correcting tbem, according to
their sexes and ages, as when they correct thefr sons
and daughters, and all aUke : which may provoke
tbem, or give occasion at the least (for cbildren 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 beed
tbat tbey kill not 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, when
he was loath to displease them, Absalom sought his
kingdom, and his life, and defiled his concubines.
Then be 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 caUed,
first, because they are only for this life, and can reach
no fiirther, mitigating the sharpness of ser'rice in
those times wherein servants were bond-slaves, so that
all that was tbe servants' was the master's.
For otherwise, 1 Cor. vii. 22, the apostle sheweth
tbat servants be ' God's freemen,' as well as the mas
ters, if they be God's children. Secondly, masters of
the flesh, because tbey cannot command thefr so-uls,
but only thefr body.
The dutifulness of servants consisteth in two things :
first, that it be done with faithfulness, not vrith eye
service, but as in the presence of God. Secondly,
tbat it be done wiUingly, and freely, and frankly. For
the Lord (2 Cor. ix. 7) loveth a cheerful giver.
And tberefore the apostle saith, ver. 23, they must
do it, ' as unto God.' Examples we have of Abra
ham's servant, whose faithfulness we see, who, being
sent to fetch a wife for bis master's son, when he
came to the place feU 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 business unto
God : and tberefore they are to pray both for strength
and vrisdom in their master's business.
Again, we see in him a singular dUigence, in that
coming to tbe place, set up the camels, and saw them
served, before be would rest, though he was a-weary,
and would not eat before he bad 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 tbe day and in frost of the night. And as
the greater and weightier the business of his master
is, by so much tbe more be is to commend his busi
ness unto the Lord, and ought to be more careful,
A reason tbe apostle rendereth, that whereas if tbe

60

CARTWRIGHT ON THE COLOSSIANS.

[Chap. IV.

servant bave an unkind, or a poor master, that caimot
or wUl not repay, nor recompense his pains, he is
thereby made careless, yet tbe Lord telleth him, that
if he be faithful, he is the Lord's servant, ver. 24, and
he vrill reward him with an inheritance, accounting
him as a child.
He ihat 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 wiU not spare-
him, because of his wealth and high estate, because
he is above his servant : as earthly judges wUl often
times be partial. Neither vriU he spare the injurious
servant, because of pity to his poverty and inferiority;.

SEEMON XXIX.
Ye masters, do unto your servants that which is just and equal, knowing that ye also have 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 tbat as your servants are to render an account
unto you, so you must give an account unto your Mas
ter wbich is in heaven.
The duty of masters is, first, to do justly, viz., that
they give that wbich tbey agree upon according to the
law in regard of their wages.
Secondly, tbat they deal equally towards tbem, viz.,
with consideration besides.
And therefore it is requisite that tbe master ac
count the servant in some sort as a child, and in
that regard to carry an equal hand to bim as to bis
child, and to love him. And tberefore we see that
Naaman's servant called bis master fatber, 2 Kings
V. 13.
And Joshua, being a magistrate, called Achan,
though a thief, son. Josh. vU. 19. Such affection is
required of masters and servants one to another : tbe
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
tbings meet, besides their meat, drink, and apparel
(which is of their bargain), but especially for their
instruction, that tbey be taught and instructed in tbe
will of God ; and tberefore ought they to bave liberty
both to go to the public service of God, especially on
the Lord's day, and also tbat they have, beside, some
time for honest recreations.
And tberefore 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 wUl deny tbat, and especially will have
Uttle regard that tbey serve God, for they wiU hardly
spare them so long from their drudgery.
Furthermore, according to their servants' faithful
ness, and as they have profited their master by their
ser'rice, 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, be is to have
regard unto him.

And tberefore in tbat place of Deuteronomy, how
beit a stranger might be kept as a servant all bis life,
yet tbe Jews are commanded, that if one of their
brethren, i.e., one of the twelve tribes, if he were a
servant, he sbould go out free at the end of seven
years, at which time bis master is commanded to give
him of bis wine, and of bis oil and corn, and of wbat
God did bless him with, for that be hath been a means
whereby tbat bath been increased. Even so masters-
are taught, tbat according as God bath blessed and
enriched tbem 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 ihe same with thanks
giving; praying also for us, ihat God may open unto
us ihe door of utterance, to speak ihe mystery of Christ,
wherefor I am also in lands; that I may utter it, as
ii lecometh me to speak. Walk wisely toward ihem
ihat are without, and redeem the time. Let your
speech le gracious always, and powdered with salt,
ihat ye may know how to answer evei-y man. — V-er.
2-6.
We have heard of general duties to aU 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, whicb did after a
more particular sort belong unto them, viz., prayer
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 otber 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, vrith heed
taken tbat it he not done carelessly and drowsUy; the-
which both with continuance, painfulness, and watch
ing, must be dPne and performed in thaiiksgiving for
graces afready received, ver. 2-.
Praying in both sorts, as for all men, and the faith
ful above others, so especiaUy for me and Timothy,
that God would open our mouths wide, as a gate,
otherwise shut, is set open, tbat we may'speak the-

Ver. 1.]

sermon xxix.

61

secrets of Christ, naturaUy hidden from aU 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 ybu are yet further to strengthen
and stretch out your prayers for me, that, aU fear set
apart, I may make it manifest, as it is meet, both in
regard of tbe 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 evUs, nor they have occasion to
speak evil of tbe tmth, and that, by the light of your
godly conversation, they may be allured to give ear to
file truth, therein foUowing the example of dUigent
merchants, that, to redeem their losses that are past,
watch to take all opportunity of gaining, ver. 5.
More particularly look to your speecbes, in the wise
ordering whereof Christian wisdom is singularly dis
cerned, that it be always, as savoury meat, well sea
soned, whUst you shaU be able to answer every man
according as thefr particular estates require, ver. 6.
The sum is an exhortation unto certain Christian
duties, especiaUy 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 tbe other part, viz., thanks
giving, he after exhorts them to.
Concerning prayer, the exceUency 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 sbould 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 bave not only general, but particular
matters to pray for, wbich concern ourselves particularly.
And the apostle saitb that men are to continue this
ordinary course of private prayer ; for many wiU begin,
but wiU 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 ordinaiy sacrifice,
which was only in tbe morning and the evening offered,
yet called the continual sacrifice, Exod. xxix. 88, 40,
41, because it was continually offered every day.
471

Secondly, In that he saith, ' watch unto prayers,'
he noteth tbat 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, whicb is oft turned
into sin ; which cometh either from the cares of this
life, or from sorrow ; as the disciples, when our Sa'riour
exhorted them to pray, they by sorrow for bis departure
were overcome with sleep, Luke xxu. 45.
But, furthermore, as we are to ask in prayer, so we
are to retum unto tbe 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 nnto
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 tbere 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 thefr wants,
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 aU is weU
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
tbings she needs, and to give thanks for favours shewed
her. And many there are, who have their eyes still upoir
the wants and blemishes of the church, and are stiU
cryrag 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 peace ;
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 also
convenient. Anotber 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 bave, as though there could be no amendment,
nor removal of those corraptions which are yet remain
ing ; whereas yet there ought to be this care in every-

62

CARTWRIGHT ON THE COLOSSIANS,

[Chap. IV.

one of us, tbat as we ought to be thankful for tbe
mercies God giveth unto the church, which are to be
thanked for, so further, we being not ourselves by our
¦ place able- to reform tbe wants, yet ought we to go to
the Lord for redress.
And the magistrates especially are to labour for tbe
¦ reformation, according to the word of God, of those
things that are amiss. And thus much of prayer in
general. Then be cometh to exhort tbem 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 wbich are over us, 1 Tim. ii. 1, 2 ; as
tbe magistrates, though evil, mucb 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
tbe ministry of bis word, wherein they advance the
kingdom of Christ. Again, they are tbe means of
our calling, by delivering tbe word of God for us ; and
therefore they are tbe ordinary means of our salvation.
Again, tbey 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
iingdom.of God advanced. And we are to pray for
them, that tbey 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 bim, viz., tbat he may be loosed, viz.,
seeing now be 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 tbat city ; and
tberefore he -wills them to pray that be may have free
liberty to speak, and tberefore 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 thefr
-mouths,'? -because it is a mystery, signifying that the
gospel is a hid thing, a thing bid from the wit and
reason of men ; for howsoever tbe knowledge that there
is a God, and tbe creation, be no mysteries, because
* Qu. ' his mouth' ?— Ed,

every one bath that knowledge naturaUy in, him,
though -the atheists would gladly put out that light,
yet the redemption by our Saviour Christ is a inystery^
hid from tbe reason of men and angels before it. was
revealed. Again, it is a mystery, because in a sort it
was hid from the Jews, 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 wiU be desirous to know the sfecret
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 be may teach the truth of God, and all
the truth of God, as the apostle saith to the Ephesians.
Secondly, tbat he may preach that that is profit
able, and therefore not tbose things that tend to breed
contentions. Thirdly, men ought not only to pray that the
minister speak truth, and that profitable truth, but,
tbose things especially whicb tbe people have most
need of; for some things are more needful for one
people than for another.
The manner, that it be done witb 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 boiUng of heart, but as
the apostle Peter saitb, 1 Peter iv. 11, ' Let him that
speaketh, speak as tbe 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 tbe Ephesians, chap. v. 15, he useth
the self-same words, but there generally towards all
men ; but bere be useth it particularly, to walk
wisely, ' to those that were without.' For besides
Christians, there were in tbis city heathen men un
called, and Jews, which held of their ceremonies ;
and therefore tbe 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 tbem. 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.
Tychicus, our beloved brother, and faithful minister and fellow-servant in ihe Lord, shall declare unto you my whole
state : whom I have sent unto you for the same puipose, that he might know your state, and might comfort
your hearts; with Onesimus, a faithful and a beloved brother, who is one ofyou: they shall shew you ofall things
here. Aristarchus my prison-fellow .salicteth you, and Marcus, Barnabas's sister's 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 leen unto my consolci-
iiow.— Col. IV. 7-11. '

¥

E have heard how the apostle, having first admo
nished and taught of the tbings belonging to

all Christians, prboeeded to those things which be
longed to every particular estate of Christians. And
472

Ver. 7-11.]

SERMON XXX.

63

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 aU 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 feUow 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 me, and especially that he may
comfort you at the heart, against tbe storm of perse
cution raised against you, ver. 8,
And vrith him, that the embasage may have more
authority, and that in the mouth of two witnesses tbe
things concerning you or me may be better assured,
I sent Onesimus, a brother, both faithful and worthy
to be beloved, howsoever he bath 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, be is sister's
son to Bamabas, 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 tbe surname of Just.
And of them 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
tiie kingdom of heaven by giviag assistance unto me,
ver. 11.
The suin of all wbich, as well of this as of that
that foUoweth to the end of tbe epistle, is to give to
understand thefr mutual estate, as well his to them
as thefrs to bim, together vrith certain salutations from
some, and to some.
But, first, we are to speak of that in the former
text, -^^er. 6, 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.
:i Secondly, Tbat they so walk towards the 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, dweUing among wicked
men, we sbould walk warily and wisely, tbat we be not
473

corrupted by them, because by reason of the infection
remaining in us, we are as ready to take infection from
others, as the tinder to take fire.
Which bow, 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 |be drunken,
with whioh he was overtaken by bis daughters, Gen.
xix. And Joseph himself, though a notable young man,
as the like was not in those days, yet in tbe court of
Pharaoh leamed to court it and dissemble, and swear
fearfully by the life of Pbaraoh, Gen. xlii. 15, And
therefore much more ought we to take heed of this
infection. Another cause 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 tbe 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 ia other men's
matters, and therefore we ought to be aware of that ;
wbich without wisdom we cannot avoid.
Again, they wiU mark whetber men be laborious in
their vocation, that they labour witb thefr own hands ;
therefore the apostle bids us work witb our own hands,
1 Thes. iv. 11. For it is a shame that we by idleness
should be constrained to beg at their doors, wbich 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 Ui. 1, 2,
having care especiaUy to be wary in those things,
wbich 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 Ul of
us might be ashamed, 1 Peter iii, 16.
After the apostle exhorteth to another matter, 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 bad ahy great loss, they will watch all markets
and opportuities to recover that loss whicb 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, wiU make
tbe 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 ahy of it hath
not been so spent, we are to be careful to endeavour
ourselves according as the apostle Peter 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 corraption of
us, that the time wbich we ought to redeem and buy
out by much cost, we are so careless of it tbat we spend
it in our worldly gains and pleasures. And therefore
we see bow men spend and pass the time in cards and
dice, and other vanities. We see our Saviour Christ,
Luke xiv., being on tbe Sabbath called to a feast, see
how be redeemeth the time. Ffrst, 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, xxu. 2.
Anotber notable example of our Saviour Christ,
that redeemed tbe time, we see in his taking occasion
with the poor woman, wbich 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 weU. For it is as a rudder of
a ship, or fire, that being weU used is profitable ; if
otherwise, dangerous. And he vrill have them to order
their tongues wisely, that their speech be seasoned,
viz., that they know wben 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, wiUa Timothy to admonish an old man, as it
becometh a father, and the young men as brethren ;
and Solomon saith, Prov. xxvi. 4, ' Answer not a fool
according to his folly,' viz., in worda and babbling ;
for tbat will breed further brabbling without end. And
yet answer him in his folly, ver, 5, to stpp 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 tbe church ; he therefore sendeth these
worthy men, Tychicus and Onesimus, ver. 7, 8,

Doct. Here we leam 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.
xxvu, 27, so ought tbe minister of bis spfritual charge,;
that he may accordingly lay forth unto them his ad
monitions, exhortations, and may commend them in
their wants unto God.
Tbe people are to understand the state of tbe mi
nister, not to the end to pry out bis 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 shaU
appear in tbe end of this epistle.
Secondly, That if there be any such want, they may
tbe more commend t^eir 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 inqufre 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 Pf tbe churches of
God. And therefore we see an example in Nehemiah,
chap. i. 2, 5, 6, that wben 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 vrith Onesimus, ver. 9, which (as is in the epistle
to PhUemon, ver. 11), had been unthrifty, but wa?
now very profitable unto the apostle ; and therefore
'writeth to Philemon, tbat if he would receive him he
should, yet be was very profitable nnto 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 tbe 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 disgraeie one
another, but to commend and praise the good things
in their feUow-ministers to the church, that they may
nourish and increase tbe good opinion which the
church bath of them, to tbe farthering of thefr mi
nistries. These three he especially commendeth to be chiefly
accounted of by them, in regard ofthe things common to
them all, as, namely, they were of the circumcision,
being of the Jews, and yet contmued. constant unto
the truth. Then tbat tbey were feUow-labourers vrith
him in the ministry, and that they were very com
fortable unto him, abiding and staying vrith [him] in
his persecution. 474

Ver. 12-18.]

SERMON XXXI.

65

Particularly he commendeth Aristarchus unto them,
for that he was his feUow-prisoner, sustaining the
same bonds vrith him ; Jesus he commendeth to be
such a one, as that by his godly conversation had
gotten tbis 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. Wbere
we may see what was the cause of the faUing out of
Paul and Bamabas was, why Bamabas 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 Bamabas was
earnest to bave Mark ; but it seemeth that in the
controversy Bamabas was in fault, in that the church
joined with Paul against Bamabas, who as it is likely
was too much carried away vrith 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 bis repent
ance receiveth him and loveth him again, after that he
had begun to slip and start aside.

SEEMON XXXI.
Epaphras the servant of Christ, which is one of you, saluteth you, and always striveth for you in prayers, that ye
may stand perfect and full in all the will of Ood. For I lear him record, that he hath a great zeal for you,
and for them of Laodicea, and them of Hierapolis. Duke, the leloved physician, greeteth you, and Demas.
Salute the Irethren which are of Laodicea, and Nymphas, and the church which is in his house. And 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 ihe ministry that thou hast received
in the Lord, that thou fulfil it. The salutation by the hand of me Paul. Remember my bonds. Grace be
with you. Amen. — Col. IV. 12-18.

TTTE have entered upon the salutations sent from
YY 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 Cbrist 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, vrith daily
increase both in the knowledge and obedience of the
whole will of God, untU such time as by death you
shaU be complete and perfect men in Christ, ver. 12.
For howsoever I am not pri-vy to his private prayers,
yet I dare be bold so to write, because myself am
witness how (notwithstanding his absence) he bumeth
in much love towards you, and towards the brethren
in Laodicea and Hierapohs, the rather for your sakes,
which may either be furthered by thefr good, or hin
dered by their ill estate, ver. 13.
Luke, the physician, one wortby to be beloved,
saluteth you, and so doth Demas, ver, 14,
Salute the brethren fri Laodicea from nie, especially
Nimphas and his family, whicb, for thefr piety and good
order in it, I may not unfitly term a little church,
ver. 15.
And when you have read this epistle in the church,
to testify your communion, as in aU other good tbings,
so especially in tbis 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. 16.
Tell also Archippus your pastor and ordinary minis
ter from me, that he look more diUgently to his charge
of ministry, which he bath received of the Lord ; that
he do it not by halves, but tbat 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 requfre.
And further, my humble prayer is for the grace of
God to be vrith you ; and so I am assured that it 'wiU
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 sendeth
from them that are vrith him, and such salutations as
he sendeth by tbem unto tbe 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 tbis commendation,
that he was a just man, that by his upright dealing
and carriage towards aU men he had gotten this name
to be caUed Just. As we usually caU him that walketh
honestly le bonne homine, a good nmn, an example
hereof we have in Acts i, of Barsabas, one of them
Ii

66

CARTWRIGHT ON THE COLOSSIANS.

[Chap. IV.

which stood in election for the place of Judas. This
Barsabas bad gotten bis name to be called Just, Acts
i. 23, and had it given him by the church. For as is
iri Acts iv. 36, 47, the church being in great affliction,
he sold that wbich 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 justmen are
found, and therefore we had need to have a greater
ligbt than of the noonday, to find sucb an one, or one
that dealeth so justly tbat one may bairgain with him
in the dark, whereas we ought to be more just, having
so plentiful means of knowledge of the gospel. And
wbat a shame is it that so few there are which can
have the name of Barnabas, tbe son of comfort ?
Again, in the name of this man called Jesus, we see
a notable abuse of tbe 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, wbat a shame is it for them, that if it be
such a necessary duty, why use they not tbat rever
ence to the name of Christ in the markets and in the
houses ?
¦ Further, such was their ignorance, that if tbis name
of this man Jesus, wbich is the same in Greek that
Jehovah in Hebrew, they would, when tbey heard it,
do worship to' it, which were an horrible idolatry, to
give the worship to the name bf a man, which though
a good man, yet a sinner.
Then he commends them altogether, that they
were Jews, giving great honour to tbem 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 vUe, we wiU say, hate bim as a Jew. And yet
we see our Sa'riour Christ saith, John iv. 22, ' salva
tion is from the Jews.' And from whence were all
the apostles but of tbe Jews ? Yea, the chief apostle
of the Gentiles, the apostle Paul himself, yea, our
Saviour Christ himself, was of tbe Jews, and therefore
vvhy should we so hate them ? And consider that
before they were rejected, and before tbe Gentiles
were called, how oft bave we in the prophets, that
they prayed for us before we were caUed ? 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 bave a promise,
Eom. 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 commendeth these, ver, 11, that they
* Barsabas seems here to be confounded with Barna-
bas.-^Bn.

only of the cfrcumcision there at Rome were helpers
unto the kirigdom of God, which vvas a notable com
mendation unto them, for that God vouchsafed them, ¦
which were men, to be helpers to his kingdom; as it-
is a ^eat honour for a subject to be counted a de
fender of the prince, as the prince's champiiPn,
And here we leam, in that our apostle commendeil
therii, being so few, and that because they were so few,
that helped bim, therefore we are to leam-'that, if any
of the Jews be called to the gospel (as' some are now),-
they are so much the more to be esteemed ^d 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, wbich was a cbief apostle ;
which was a notable commendation unto them, to be
helpers unto him, that had a great sway of doing good
in tbe church. But a greater commendation to help
one in such a great place, than a thousand beside.
As he, that defendeth tbe king, doth more than to-
defend many others. And therefore when David
would have gone vrith his army di-rided into three
bands against Absalom, 2 Sam. xviii. 2, 3, they
would not let bim, alleging to bim that he was worth
ten thousand of them.
Then be proceeds, ver. 12, to set down Ephaphras
his commendations unto them. And he sendeth his
commendation, describing bim to be of them, one
tbat had planted the gospel with them, and with the
Laodiceans ; which was a minister, not as now they are^
but an evangeUst.
And he saith that Epaphras prayeth for them, com
mending his prayer in tbat 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 saitb to Abimelech, which would bave
defiled Abraham's wife, the Lord forbids bim, laying
a curse upon his house, but bids bim restore her,
and be shaU pray for him ; for he was a prophet,.
Gen. XX. 7.
And the matter of his prayer he setteth dovm t»
be, 1, that they may continue unto the end without
any slacking or starting back ; 2, that they'may be
increased in grace, untU they should be accoiriplished
in the end, which should not be perfected before tbey
were dissolved.
And further, ver. 13, he doth testify his zeal ani
care towards them, and mindfulness of tbem, which
himself was an eye-witness of, tbough not of his private
prayer. After, ver. 14, he sendeth salutations of Luke,
'riz., the physician (not tbe evangelist, for then be
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 skiU of physic.
Demas his salutation he setteth down, but giveth
him no commendation, because tbat (as it seemeth)
he began now to slide away, which after be did
shamefiiUy. Then after this, ver. 15, be. desfreth
them to remember bis salutations to the church of
476

Ver. 12-18.]

SERMON XXXL

67

Laodicea : where we leam, as in all the other salu
tations, so in this, that it is a necessary duty to send
salutations to our fr-iends, especially to those of tbe
church which profess the truth.
And amongst this church, he commends himself to
one Nymphas, ver. 15, and to his house, which by reason
of the good order and government in his whole house,
might be called a Uttle church. For in his bouse
tbere was obedience of wife, children, servants, &c.
Where he sheweth what a notable mercy of God it is
when a family is well ordered and govemed, tbat 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 tberefore sheweth what an excellent
commendation it is that the household join together
in singing unto God, and in otber religious duties ;
and tberefore sheweth our great infidelity, that are
60 careless of this duty, looking not for tbe 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. xviu. 82, then wben husband, wife, children, and
aU are religious, wben those that command, command
aright, and those that obey, do it as they ought, ob
serving their duties in tbeir place and order, tbere
must needs be a great blessing of God upon that
whole famUy, and upon every one in the same.
After he wUletb, ver. 16, that this epistle be read
unto the church of Laodicea, as that which not only
belonged to tbem, but unto the whole church of God,
being the word of God ; for the word of God (as one
saith) is tbe epistle of God to his creatures. Which
teacheth us tbat this belongs not only unto tbem 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 pubUc reading of the word ia the church.
Then, ver. 17, he vrilleth them to wam Archippus
(whicb was their minister) to fulfil the ministry which
he had received of the Lord : where he seemeth to
reprehend him of some slackness, and negUgence in
executing tbe duty of the ministry ; where we leam
that it is tbe duty of the minister to be careful and
diligent in the ministry which the Lord hath called
him unto, and that he fulfil tbe work committed unto
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 tbe church of God ; for
as tbe prophet Jeremiah saith, chap, xlvui. 10,
' Cursed are all they tbat do tbe work of the Lord
negligently ;' which, howsoever there it is spoken of
the magistrate, yet it belongeth as mucb also unto
the minister.
Then doing his own salutations, ver. 18, unto tbem,
be desfreth them to be mindful of him in his bonds
and persecution, which afterward he suffered death
in ; which we have heard of before, wbich 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, desfring the gracious favour and blessing of God
upon them ;
And saith Amen, assuring himself of the grace and
favour of God towards tbem, that God would hear his
prayer for them, and shew his favour towards them.
And thus much of this epistle, wherein we have heard
the preface and the epistle itself, in wbich tbe apostle
persuades tbem unto a constant embracing of the pure
doctrine of Cbrist Jesus, vrithout the mixture of man's
inventions.

TRINI-UNI DEO GLORIA.

FINIS.

477

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