Lectures Upon Philippians

LECTURE XVII.

NOw then, that the Apostle had signified his hope that Christ should be magnified in his body, and had added, whether it were by life or by death; implying that it was all one to him, so that Christ were magnified in his body, whether it were by life or by death, he yieldeth a reason thereof saying, For Christ is to me &c. as if he should have said, I heartily look for and hope that Christ shall be magnified in my body, whether it be by life, or by death, and so that Christ be magnified in my body, whether it be by life, or by death, all is one to •• e, for Christ is to me &c. .i. whether I live, or die, Christ i • • o me advantage. If I live, and Christ be magnified in my • ody by preaching the Gospel, and walking in his ways, •• erein I count I have great gain and advantage; and if I • ie now in my bands, and Christ be magnified in my body • y my constancy in the defense of the gospel, and in suffe • ing for the gospels sake, herein also I count I have great • aine and advantage; so that if Christ be magnified in my • odie, it is all one to me whether it be by life, or by death; • ecause which so ever fall, Christ and his glory is the thing which I count my vantage and gain. His glory by me is • y glory, the increase of his kingdom by me is the crown • f my rejoicing; the honor of his name by me, whether it • e by my life, or by my death is to me in mine account a • reat gain. Thus then I resolve the Apostles reason: Christ and his glory is to me of that reckoning and regard, • hat whether he be glorified in my life, or in my death, I • ount it a great gain unto me; therefore it is all one to • e whether he be glorified in my body by my life, or by • y death. This sense and meaning of these words I fol • ow, both because being a reason of the former words, i • • hus best concludeth them in my judgment; as also be • ause the words themselves in the original may very well • arie this meaning, if we understand an ellipsis of the word 〈 in non-Latin alphabet 〉 , which is not unusual.

Neither is this meaning of these word vnso • ting with • he words that follow. For having said, that Christ and his glory was unto him, and in his account, as well in death as in • ife, even both in death and in life an advantage and gain; • pon that occasion by a little digression, he first moveth the • oubt whether were better for him to choose, life or death, • f he should choose the one, verse. 22. and secondly answe • eth that he knoweth not what to choose, but in this choice • s in a strait betwixt two: and thirdly setteth down the reasons why the choice is so hard: as 1. in respect of himself it were better for him to choose death, verse. 23. and 2. in respect of them it were better that he chose life, verse. 14. Here is then the strait, whether for his own greater good he were now to choose death, or for their greater good h • were to choose longer life. This I take to be the order and meaning of these words generally, thus far. Now let v • see what observations we may gather hence for our farthe • use and instruction.

The first thing then which here I note is, the reason wherefore the Apostle was so indifferent either unto life or death, which so ever God might be glorified by; and it was because whether he lived or died, if by either death or life he might gain glory unto Christ, unto him did accrue vantage enough. Whence I observe, how a Christian becometh indifferent unto either life, or death, and that is thus if Christ be unto him both in life and in death advantage, if he seek no other gain but this that Christ may be glorified in his body, then he is indifferent unto whatsoever it is whereby Christ may be glorified, be it life, or death. This was it that made those three children mentioned in Daniel so indifferent either unto life or death. For when Nebuchadnezzar had called them, and thundered out cruel threatenings against them, if they should not worship the golden image that he had set up, they said unto him, O Nebuchadnezzar we are not careful to answer thee in this matter. Behold our God whom we serve is able to deliver us from the hot fiery furnace, &c. In which their answer they plainly show, that it was not life or death that they stood upon, but it was the glory of their God. If God should deliver them from death to his farther glory by their life, they were willing to live; and again, if he should deliver them up unto death to his further glory by their death, they were also willing to die. Life and death was indifferent to them by whether soever God would be glorified in them, because the glory of God was all that they sought in life, or in death. The same is to be said of all those godly Martyrs that are dead in the Lord for the testimony of a good conscience, and for the defense of the truth of Christ Jesus to the shedding of their blood. They were willing no doubt to have lived, and they • re willing also to die, even very indifferent unto either 〈◊〉 or death. And how so that they were indifferent unto •• her? Because if God were glorified in them, whether it •• re by life, or by death that was comfort enough, joy •• ough; and gain enough unto them. If they might gain • rie unto God thereby, came death, or came life, either •• s welcome unto them. And in so many of gods children, • here is this indifferency unto either, life or death, thus • cometh to pass because of the advantage which they •• ckon upon by God's glory, because as either life or death • aches for God's glory: so they embrace either; life, if there •• God may be more glorified; and death, if thereby God • ay be more glorified.

Let this then teach us, even so many of us as feel not in •• r selves this indifferency unto either, life or death; to •• oke into the cause why it is that we are not indifferent vn •• either. And surely, if we be not too partially affected to • ards our selves, we shall find that it is, because this is the • ast reckoning with us, that Christ be glorified in our bo •• es. The pleasures and sorrows of life, and the terrors of • eath, these be the things that so affect us, that we are not •• different unto either, but so heart set on the one, that we •• nnot brook to hear of the other. If, as Job speaketh, • ur seed be stablished in our sight with us, and our generation •• fore our eyes: if our houses be peaceable without fear, and the •• od of God be not upon us, if our bullocks gender and fail not, • nd our Cow calue, and cast not her calf. If we spend our • ayes in wealth, and have all things at our desire, then do • e so dote upon these things, that we say with the fool in • he Gospel, Soul, thou hast much goods laid up in store for • any years, live at ease, eat, drink, and take thy pastime. And • uch a reckoning we make upon the honors, and pleasures, & commodities of this life, that we could be content to live with them ever, but cannot abide to depart frō them. Again, • f the rod of the Lord be upon us, and his countenance • eeme to be turned away from us, if we be troubled on every side with fightings without, and terrors within, if we b • crossed in our substance and goods, in our wife and chi • dren, or in our own bodies, if we be in trouble, sorro • need, sickness or other adversity; if we be tried by mockings and scornings, by bonds and imprisonment; then o •• the other side we are so daunted with those things, that w •• are weary of our lives, and with Job in his extremity, we c •• out, and say, Why died I not in the birth, or why died I not wh •• I came out of the womb? Why did the knees prevent me, 〈◊〉 why did I suck the breast? O that God would destroy me, th • he would let his hand go and cut me off: my soul chooseth rath •• to be strangled, and to die, then to be in my bones. Yea, and many times like unto Ahithophel and Judas, we become our own butchers. One sort can hear of nothing but life, and another sort wish nothing but death; very few of us that are indifferently affected to either life, or death, and all because we mind earthly things. The preferments, and pleasures, and commodities of this life, they are our advantage and gain. If our desires be filled with them, then we are nothing indifferent unto death, but all our delight is set o •• life. But if we lack them, and instead thereof have our drink mingled with weeping, then are we nothing indifferent unto life, but all our desire is of death, and would God we were dead, would God we were dead. As for the glory of God, it never comes into our thoughts, neither do we ever make account of life, or of death, as they do make for the glory of the Lord; for if we did, then would we be indifferent unto either, as either should make for the glory of the Lord, and not run upon the one as carnal respects, or terrors of death should move us.

Well, now that we know these things, let us think or these things. Let us not set our hearts on life for the love of any earthly thing whatsoever, neither let us wish death for 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 the glory of Christ Jesus be all the vantage and gain that we make reckoning upon either in life, or in death, and let it be ••• h a vantage and gain unto us if he be glorified in us, ••• t we make no reckoning of it whether it be by our life, •• y our death, so that he be glorified in us. Let his glory • our glory, his kingdom our kingdom, and so let life • eath be welcome unto us; as thereby glory is gained vn •• Christ Jesus. Let us set this down with our selves to glo •• e Christ Jesus in our mortal bodies, and let us not care •• ether it be by life, or by death, and that upon this recko ••• g, that Christ is unto us in life and death advantage.

Now to descend unto the particulars, the second thing •• ich here I note is that the Apostle saith, that Christ is unto 〈◊〉 in life advantage. Whereby he meaneth, that if he live, •• d through life glorify God in his body by preaching the •• spell of Christ Jesus, and walking in his ways; even this •• rifying of Christ in his body by his life is unto him ad •• ntage, even such an advantage as that this only he coun ••• his life if he glorify God in this life. Whence I observe, •• at unto a Christian should be the greatest gain of his 〈◊〉 which he should seek, and whereunto he should bend ••• self in his whole life, and that is the glory of Christ Ie ••• by a faithful walking in the ways of his calling; and by •• uiding for things honest before the Lord, and before all ••• n. The glorifying of Christ in his body by living to his ••• ry, should seem such a gain unto him, as that all other ••• ngs in his life should seem but loss unto him. Where •• on it is that the Prophets so often remember us that we •• re created, formed, and made for the Lord his glory; ••• t our blessed Savior exhorteth us saying, Let your light 〈◊〉 shine before men that they may see your good works, & glorify •• r father which is in heaven: & that our holy Apostle like •• se exhorteth us saying, Whether ye eat, or drink, or what •• uer ye do, do all to the glory of God. Which places show •• ainely thus much, that the thing which we are to seek, •• d whereunto we are to bend our selves in our whole life, 〈◊〉 • he glory of God, even that he may be glorified in our • ortall bodies. And the reasons are clear: for first the end wherefore we were created and made was, as even now we heard out of the Prophet, the glory of God; that he might show his glory in us, and that we again might glorify him in the land of the living. Secondly, we are not our own, but we are bought for a price, and therefore as the Apostle maketh the argument, we must glorify God, even him whose we are in our bodies, and in our spirits: henceforth we must not live unto our selves, but unto him and his glory, That died for our sins, and rose again for our justification. God's glory, that must be the bent of our whole life, and the vantage that we must seek while we are at home in the body.

Now, if ye ask how we are to glorify God in our life, I answer, by walking faithfully in the ways of our calling, whatsoever our calling be, by keeping our vessels holy unto the Lord, and pure from all filthiness of corruption: by conforming our wills in all obedience unto his will, and by living soberly, and righteously, and godly in this present world. All which our Apostle comprehendeth in a conversation, which becometh the gospel of Christ. And Peter, in an honest conversation, where he saith, Have your conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works (which they shall see) glorify God in the day of visitation. That God may be glorified by us, this is a point which we must look unto. And how may this be? by having our conversation honest, that is, by so walking and living, as before was mentioned.

This then should teach us, so to look unto our ways in our whole life, that in nothing the Lord be dishonored by us. For, if the glory of God should be unto us the greatest gain of our life, while we live herein the body, then should we in all things seek it, and by no means do anything which may be to the impairing of it. But, do we in our whole life seek the glory of our God, as our greatest gain? Do we in nothing dishonor 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 Country-man, how careful each of them in their calling are, that God may be glorified by them; if every man shall but look how watchful he is over his own body, that it be not defiled with the corruptions which are in the world through lust, what a conscience he maketh of all his ways, that they be framed in all obedience unto God's will, and how desirous he is to lead a sober, a righteous, and a godly life in this present world; if, I say, every man shall but look into himself, and search, and see how the case standeth with him touching each of these things; each man shall find in himself so many things whereby God is dishonored, as that I need not to press them to the shame of all that hear them. Beloved, the thing is too lamentable, and too true, if we will confess a truth, that whom in our whole life by all means we should glorify, against him our whole life is a continual rebellion. For what sin is it, whereof if we dulie examine our selves, we may not find our selves guilty? Look unto the first table. Do we not trust unto uncertain riches, and give much honor to others, which is due unto God alone, and so make other God's unto our selves besides him? Do not many in the worship of God use superstitious rites, and will-worships, which God never commanded, and so sin against the second Commandment? Do we not often abuse the name of God in perjuries, in blasphemous oaths, in speaking of him lightly and unreverantly, and so take his name in vain? Do we not profane the holy Sabbath many of us with bodily labor on that day, many with riotous banqueting on that day: many with unlawful gaming on that day, and most of us with neglect of such holy duties as on that day were to be performed? Look also unto the second Table. Do we not neglect, nay, contemn our Superiors, and sometimes even make rebellion against them? Do we not often murder the innocent without a cause, if not in his life, yet in his credit and name, and in a cruel spite against him? Do we not often steal from our brethren, by false weights and measures, by selling naughty wares, by bribes and extortion, by simony and usury, by deceitful and wrongful dealing? Do we not often lie one unto another, and so smother the truth that it can never come to light? Do we not abound with sinful lusts, inordinate affections, ungodly desires, and unruly motions? True it is which the Prophet saith, that by lying, and swearing, and killing, and stealing, and whoring we break out, and blood toucheth blood. Shall I say all in a word, Christ is not to us in life advantage, but rather Christ is unto us in life a loss. His glory we count not our glory, but rather we count all the time lost that is not spent in the things which tend nothing to his glory. I wish my words might justly be reproved. Beloved, it is enough that we have spent the time past of our life in ungodliness & unrighteousness: it is enough that hitherto we have not glorified God in our mortal bodies, as we ought. Let us hereafter make straight steps unto the Lord, and let us live unto his glory, in whose glory is our life. Let us so make account that we live, if we live to his glory; and whatsoever others count their gain, let us count his glory our greatest gain.

The third thing which here I note is, that the Apostle saith, that Christ is unto him in death advantage. Whereby he meaneth, that if he die, and by his constancy in his death bring glory unto Christ, this glorifying of Christ by his death, is unto him in his death an advantage. Whence I observe, what unto a Christian should be the thing whereof he should make reckoning in his death, and that is, that God be glorified by his death; and then if he die (so that in his death God have his glory) welcome death whensoever, and whatsoever, violent, or natural. What saith our blessed Savior, I must, saith he, be baptized with a baptism, and how am I grieved till it be ended? In which words he shown his great and earnest desire to die for us, that the Gospel might the sooner be preached throughout the world. For, having before signified that his coming was to preach the gospel, which should kindle a fire throughout the world, and this fire was already kindled by the preaching of the gospel, he signified likewise that before his passion the gospel should not be published throughout the world. And therefore, that he desired to die was, that the Gospel might the sooner be preached throughout the world. Here then, ye see, what it was that the son of God reckoned upon his death, namely, the glory of God by the publishing of the gospel throughout the world. And because he longed after this, he longed after death. What also saith our holy Apostle, Though, saith he, I be offered up upon the sacrifice and service of your faith, I am glad, and rejoice with you all. Where ye see the Apostle saith, that he would rejoice in death as a vantage unto him, if by his death God might have this glory, that their faith thereby might be confirmed. The thing then that he made reckoning of in his death was, that God might be glorified thereby, and so he would rejoice in death. Semblably, we in death should principally look at this, that our death be to the glory of the Lord, that our death be as the death of his Saints, that our death be in the Lord, and then we may rejoice and be glad in it. For as the Prophet saith, Right dear and precious in the sight of the Lord, is the death of the Saints. And as our Savior saith, Blessed are the dead that die in the Lord.

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

Now, upon this occasion that he had said, that he was very indifferent unto either life or death, because Christ was unto him both in life and in death advantage: the Apostle maketh a little digression, and disputeth the point whether were better for him to choose, life, or death. And first, in this verse he moveth the doubt, and answereth it in these words, And whether, &c. Which words, I know, are diversely read, but the words bearing well this reading, I follow it, as both best opening the Apostles meaning, and best sorting with that which followeth. Now, when he saith, Whether to live in the flesh, ye must understand that to live in the flesh, and to live after the flesh are much different. For to live after the flesh, is to follow the filthy lusts of the flesh and to live in the flesh, is only to live in this frail body The doubt then is, whether to live in the body were profitable for him, and what to choose, life, or death, were best for him? And the answer is, that he knoweth not what to choose, life, or death. Being in his case, in prison, a man would have thought this choice would not have been hard Yet, he being in prison, saw such comfort in death, and such joy in life, that he knew not which rather to choose. And such love did he bear towards the Philippians, that weighing the great comfort which he should have by his death, with the great profit which they should have by his life, he knew not what to choose.

Whence I observe, first, the great love which ought to be in the Pastor towards his people, and the great desire which he ought to have of their profit and comfort. Even in case of his greatest comfort, joined with their loss and heaviness, it should much perplex him what to choose; his, or their present comfort. Ye know that of Moses, where he prayed the Lord either to pardon his people their sin, or to raze him out of the book of life. And that of Paul, where he wished himself to be separated from Christ for his brethren, which were his kinsmen according to the flesh. They both knew, the one, that he could not be razed out of the Book of life; and the other, that he could not be separated from Christ, only therein they shown how greatly God's glory in the people's good. And true is that of the Apostle, that Love seeks not her own things, but the things of others. Whence yet I do not infer, that the Pastor for love of his people, should in case of his salvation wish his own utter rection, rather then that his people should not be gained unto Christ. But this, I say, that even in case of his and their salvation for the love of his people, he is to be perplexed how soon to wish his salvation by his dissolution, because howsoever his present comfort should be gained by his present dissolution, yet their salvation should be furthered by his longer continuance in the body.

A point which doth not much perplex many Pastors. For too many such there are, as neither caring for their own salvation, nor their people's, look only to fleece them, but never care what become of them. A point which might be much enlarged, but not so fitly in this place. If the urging of it might concern any here, I beseech them in the fear of God to think further of it with themselves.

The second thing which here I observe is this, that if we be at peace with God, and keep faith, and a good conscience, whatsoever our outward state be, we have such comfort and joy on every hand, that neither we desire to die in respect of the griefs of this life, nor to live in respect of any fear of death. The example of our Apostle is proof enough to this purpose. He lay in prison, and of the brethren none assisted him, but all forsook him; and many practiced much against his constancy, and against his life; so that his outward state was very hard, and such, that in respect of the griefs of his life, he might have desired death; and again, in respect of the fear of death, he might have desired life. Yet, even then such joy and comfort he found on every side, which way so ever he looked, to life, or death, that he knew not whether of them to choose. And where was the reason? Though his case were hard, yet he was at peace with God, and had faith, and a good conscience.

Far otherwise it is with many in our day, who see nothing but matter of discontentment and discomfort, both in life, and in death. If either promotion fall not upon them according to their desire, or if crosses fall upon them otherwise then they desire, then they grow male-contented, they care not to live, and yet they joy not in death. Such are they that mind earthly things, but mind not the things of God.

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

LECTURE XVIII.

NOw, upon this occasion that he had said that he was very indifferent unto either, life or death, because Christ was unto him both in life and in death advantage. The Apostle maketh a little digression, and disputeth the point whether were better for him to choose, life, or death. And first in this verse he moveth the doubt, and also answereth it, in these words. And whether, &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 chose life, verse 24. So that the strait was hard, whether for his own greater good he were now to choose death, or for their greater good he were to choose longer life. The words where the doubt is moved are diversely read, but they bearing well this reading I follow it, as both best opening the Apostles meaning, and best sorting with that which fol • oweth. The doubt is, whether to live in the flesh, or in the body, were profitable for him: and what to choose, life or death, but was in a wonderful strait between the two. Being in his case, in prison, a man would have thought this choice would not have been hard. Yet, he being in prison, saw such comfort in death, and such joy in life, that he knew not which rather to choose. And again, such a love he did bear towards the Philip. that weighing the great comfort which he should have by his death, with the great profit which they should have by his life; he knew not what to choose, that which should be to his greater comfort, or that which should be to their greater profit.

Whence, first, I observe the great love which ought to be in the Pastor towards his people, and the great desire which he ought to have of their profit and comfort. Even in case of his greatest comfort joined with their loss and heaviness, it should much perplex him what to choose, his or their present comfort and good. Ye know that of Moses, where he prayed the Lord either to pardon the people, that had sinned, or to raze him out of the book of life: and that of Paul, 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 ahe book of life, and the other, that he could not be separated from Christ: but therein they shown 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 then that his people should not be gained unto Christ. But this I say, that even in case of his salvation and theirs, for the love of his people, he should oftentimes be perplexed how soon to wish his salvation by his dissolution: because howsoever his present comfort might be gained by his present dissolution, yet their salvation may be furthered by his longer continuance in the body.

A point which doth not overmuch perplex many Pastors in our day: for too many such there are as neither caring for their own salvation, nor for their people's, look only to fleece them, but never care else what become of them. Which point might be much enlarged, if the place were convenient. If the pressing of it might concern any here, I beseech them in the fear of the Lord to think farther of it with themselves.

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

Far otherwise it is with many in our day, who see nothing but matter of discontentment and discomfort both in life and in death: for so it is with many of us, that if either promotion fall not upon us according to our desire; or if crosses fall upon us otherwise then we desire, then we grow male contented, we take no joy in our life, and sometimes we hasten our own death. And again, many of us if any way we be summoned unto death, by sickness, by the sword, by the pestilence, or any other way, we so shrugg 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. No comfort or contentment a great many of us find either in death, or in life, but what through grief of the one, and fear of the other, we are often out of love with the one, and with the other. And the reason is plain: for it is because we are not at peace with God, nor have the mystery of faith in a good conscience. We feel no comfort in our God through our reconciliation by Jesus Christ; we want a sound and a lively faith, whereby we should take hold of the promises of God made in Christ Jesus, and a bad conscience so troubles us, that all is disquieted within us. And therefore we find no comfort or contentment in life, or in death, but discomfort and discontentment in both.

Will we then find comfort and contentment in both, whatsoever our state outwardly be? Let us labor to be at peace with God let us trust perfectly in Christ Jesus, & let us keep a good conscience in all things, and this shall make both life and death comfortable unto us; whatsoever our outward estate be, both life and death shall be comfortable unto us, if we have peace with God, and faith, and a good conscience. And let this suffice to be observed from the doubt which the Apostle moveth, where he professeth that he knows not what to choose, life or death.

And why knew he not what to choose, life or death? The reason hereof in the words following is said to be; because on both sides there were such reasons, on the one side to choose life, and on the other side to choose death, that he was in a wonderful strait on both sides. For, saith he, I am greatly in doubt, or I am in a wonderful strait on both sides: on the one side desiring to be loosed from the prison of this body, or to depart out of the earthly house of this tabernacle, for so the word may be taken actively, or passively, and to be with Christ where he sitteth at the right hand of God, which (saith he) is best of all viz: for me: nevertheless on the other side, knowing that for me to abide in the flesh and to live longer in the body, is more needful for you that ye may enjoy the fruit of my ministry. The former reason concerneth himself, and his own good: the latter concerneth the Philippians, and their good: in the former is signified his great desire to remove out of the body, and to dwell with the Lord; in the latter is signified his great desire to abide in the body for their furtherance, and joy of their faith: unto the former his love toward Christ constrained him, unto the latter his love toward them constrained him: for the former it was best for him, for the latter it was most needful for them: and thus between the former and the latter he was so perplexed, that he knew not what to choose, life or death; death for his own present good, or life for their further good.

Now the thing which in the former reason I note is, that the Apostle desired even with a great desire to be loosed from the prison of his body, or to depart out of the body, and to be with Christ where he sitteth at the right hand of the throne of God; and that he counted this better for him in respect of himself, then to live in the body. Whence I observe that a Christian in respect of himself is rather to desire to die then to live, to depart out of the body, then to abide in the body. Unto the proof of this point out of this place, add also that other of our Apostle, where to the same purpose, and in the same words almost he saith thus, We love rather to remove out of the body, and to dwell with the Lord. And that good old Simeon ye know, when once he had seen the Messias which was promised, then he desired with all his heart to die, saying, 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 Savior of the world, now indeed I desire rather to die then to live. Yea but was it not a great fault in Job that he desired rather to die then to live, when in the bitterness of his soul he cried and said, Why died I not in my birth? or why died I not when I came out of the womb? O that God would destroy me, that he would let his hand go, and cut me off: my soul chooseth rather to be strangled and to die then to be in my bones. Yes indeed this was a great fault in Job thus in impatiency to break out, and to search for death more then for treasures. Neither is any man, be his crosses or troubles never so great, never so many, through impatiency, and because he is weary of his life, to wish rather to die then to live; much less is he with cursed Achitophel, or traitorous Judas to become his own butcher, and to cut off his own days: for this were to repine against the highest, and to take our own matters out of God's into our own hands. A Christian therefore in respect of himself is to desire rather to die then to live, but in no sort through impatiency, or because he is weary of his life. Yea but is not death terrible even unto the godly, and do they not oftentimes so shrink thereat that they are afraid of it? Yes surely, death in it self, and in it own nature is so terrible, that David being in great heaviness and distress by reason of Saul's cruelty, expressed it thus saying, The terrors of death are fallen upon me. Whereby he meaneth that he was so afraid of his enemies, as if death had been ready to seize upon him. And surely but for Christ Jesus, that he hath seasoned it, and that through him it is but a passage unto a better life, we might all of us, even the best of us well fear death, as the fruit of sin, and as the reward or wages of sin.

How then do we say, that a Christian in respect of himself is to desire rather to die then to live? We must understand that a Christian is to desire rather to die then to live: but how? not simply rather to die then to live, but so as Paul did, rather to die, and to be with Christ then to live. He doth not say to die, and to be rid out of the miseries of this life: for so many desire, whose desire is not good, and for whom it were better rather to live in the body then to die; but he saith, to die, and to be with Christ. Are we not then while we live here in the body with Christ, and Christ with us? If we will speak as the scripture usually doth we are not. While we live here in the body we are in Christ by his spirit, and Christ in us by faith, as appeareth by many places of holy scripture; but in the usual phrase of the scripture then principally we are said to be with Christ, when after the separation of the soul from the body we do in soul enjoy the continual presence of Christ in heaven, where he sitteth at the right hand of the throne of God: even as the Apostle witnesseth, where he saith, Whiles we are at home in the body, we are absent from the Lord, not from being in the Lord, but from dwelling with the Lord in the heavenly places. So that first our earthly house of this tabernacle must be destroyed before we can be with Christ where he is as he is man. When then we say that a Christian in respect of himself is to desire rather to die then to live, the meaning is, that he is rather to desire the separation of his soul from his body, and in soul to be with Christ, where he is as man, till he may both in soul and body be there with him forever, then to live in the body.

And the reasons are plain and clear: as first because Christ is the husband, and we the spouse if we belong unto Christ. As then it is better for the spouse to live with her husband then to live apart from her husband, so is it better for us to be loosed and to be with Christ, then to live in the body. secondly, because heaven is our home, and here we are but pilgrims and strangers. As then it is better to be at home then where we are but pilgrims and strangers, so is it better for us to be loosed and to be with Christ, then to live in the body. thirdly, because it is better for the soul to be joined unto Christ, then unto a sinful body: for as David saith of Mesech, and of the tents of Kedar, Woe is me that I am constrained to dwell in Mesech, and to have mine habitation among the tents of Kedar; so may the soul say of the body, woe is me that I am constrained to dwell in this sinful body: better it were for me to be joined unto Christ. 4. Because the body is as a prison of the soul, wherein it wanteth free liberty to do what it would and should. As then it is better to be out of prison, and to live at liberty, so is it better to die, and to be with Christ, than to live in the body. 5. Because in the body we only know in part, believe in part, love in part, live in part, joy in part, and are blessed in part, with all such graces of the spirit; but when we remove out of the body, then that which is in part shall be abolished. As then it is better to know, to love, to live, to joy, &c. perfectly, than only but in part, so is it better to be loosed, and to be with Christ, where all these shall be perfected, than to live in the body, where they are never but in part. Lastly, to pass over the rest in silence, because it is better to be with God than with men, in heaven than in earth, in a state freed from sorrow, sin, and temptation, than in a state subject to them all: for man that is borne of a woman, is but of short continuance, and full of trouble, as Job speaketh, yea his life is as a warfare, as the same Job speaketh, and as our Savior speaketh, every day of his life bringeth grief enough with it, neither hath his grief an end till his life have an end. But blessed are the dead that die in the Lord: even so saith the spirit, for they rest from their labors, and their works follow them. They rest from their labors, inasmuch as all tears are wiped from their eyes, no more death, nor sorrow, nor crying, nor pain doth take hold of them: and their works follow them, inasmuch as they are had in remembrance before God, when all other things of our life leave us and forsake us. I spare to enlarge this point further at this time. Ye may easily conceive what might be added.

Let this serve for a just reproof of them that are unwilling to die. For come now, and let us reason the case together: What man is there among you, that if he were clothed only with ragged, and torn, and patched, and worn, and bad clothes, would not be willing to be vncloathed of them, and to be clothed with better? And what else is this mortal and corruptible body, but as ragged and rotten clothes wherewith we are clothed? Why should we not then be willing to be shifted of those clothes, of this mortal and corruptible body, and to be clothed with our house which is from heaven, even with incorruption and immortality? Again, what man is there among you, that if he were in prison, would not be willing to be set at liberty? or being in a place where he is but a stranger, would not be willing to be at home? And what else is this sinful body, but as a prison of the soul, wherein it is so shut, that it hath no liberty till it return unto him that gave it? Or what else is this world, but as a place wherein we wander as pilgrims, and have no abiding City? Why should we not then be willing to remove out of this prison of the body, and to be received into the glorious liberty of the sons of God? or to loose anchor from this land, wherein we are but strangers, and by death to sails towards heaven, where is our home, and our abiding City? Where should the members joy to be, but with their head? Where should the spouse desire to be, but with her husband? Where should man, whose breath is in his nostrils, delight to be, but with him that is his life, to see him as he is, and to live in his continual presence? Surely whosoever thou art that art unwilling to die, thou doest not yet conceive nor believe the blessed estate of them that die in the Lord; thou hast not yet thoroughly learned this lesson, that Christ is the husband of the Church, that Christ is the life of his body, that in the presence of Christ there is fullness of joy, and life for evermore: for then wouldest thou willingly desire with the Apostle to be loosed, and to be with Christ, which is far the best. If the condition of the children of men, and the condition of beasts, were even as one condition unto them, so that in their death there were indeed no difference, or if after death there remained nothing but a fearful expectation of judgment, then indeed thou haddest some reason to be unwilling to die. But now that Christ by death hath triumphed over death, and made death unto thee (if thou belong unto him) a passage unto life without death, unto joy without sorrow, unto all blessedness without any misery, why shouldest thou be unwilling to die? Nay now a chip for death, nay now most welcome death. And so beloved let it be to everyone of us. If we belong unto Christ, there is no cause why we should fear death, and great cause there is why we should embrace death. Let us therefore never fear death, nor be unwilling to die, but whensoever the Lord his will is, let us be willing to be loosed, and to be with Christ, which is best of all.

LECTURE XIX.

NOw to proceed: Against this which hath been said, it may be objected, that as no man is to put asunder the things which God hath coupled together, as the soul and the body; so no man is to desire that the things which God hath coupled be sundered, and therefore no Christian is to desire to die. Whereunto I answer, that it is true, that no Christian is to desire simply to die, nor to die to this end only, that he may be rid of the miseries of this life, nor to die otherwise than when the Lord his will is: but yet he may desire to die, and to be with Christ, to die to this end that he may be with Christ, to die when the Lord his will is, and when his death may be for his glory. So it is to be understood of Elias, that he desired to die, when he prayed and said, It is enough, O Lord, take my soul, for I am no better than my fathers. And so we say, that a Christian may desire to die when the Lord his will is, not for that death in it self is to be desired, but because he desireth to be with Christ. So that the thing which a Christian desireth simply and in it self, is to be with Christ; neither doth he otherwise desire to be loosed, but that he may be with Christ: and so we say he may desire to be loosed when the Lord his will is. And thus much for this, which is the chief point in these words: whence ye see, that a Christian in respect of himself may desire rather to die than to live.

Other things there are which may not unfruitfully be noted in these words, which I will only briefly touch, because they are things not principally intended. The Apostle desireth to be loosed, and to be with Christ: to be loosed, why? that he might be with Christ. Whence I observe, that the death of God's Saints is nothing else but a departure of the soul out of the body unto heaven, where Christ sitteth at the right hand of the Throne of God. He which at the first coupled soul and body together, in death parteth them asunder, and taketh the soul unto himself, to be where he is, till in the resurrection he couple them again • ogether, never after to be parted asunder. Whereof all the godly in Christ Jesus at all times have been so thoroughly persuaded, that always in death they have done and do (after the example of Christ Jesus) commend their souls • nto the hands of him that gave them, saying as he did, Fa • her into thine hands I commend my spirit. So we read that that holy Martyr Stephen, when he was stoned, called on God, and said, Lord Jesus receive my spirit. And in death it is the very ordinary prayer of all God's Saints. Wherein they plainly show their thorough-persuasion, that in death their souls are received by the Father of spirits into the heavenly habitations, there to be joined unto Christ Jesus. Contra • riwise, the death of the wicked and ungodly of the earth is nothing else but a departure of the soul out of the body unto hell, there to be with the Devil and his Angels. Examples of both we have in the beggar and the rich man; 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 Savior on the Cross, unto the one of which Jesus said, that that day he should be with him in Paradise, but unto the other that railed on him, his death doubtless was a downfall into hell.

Is then the dissolution of God's Saints a passage of the soul out of the body unto heaven, there to be with Christ? Far be it then from us, to think that the condition of the children of men, and the condition of beasts, is even as one condition unto them; that when man dieth, he returneth wholly unto the dust, and hath no more fruit of all the travels that he hath taken under the Sun. Thus indeed sensual man following only the judgment of his weak sense, and of his own blind reason, thinketh, and saith, As the one dieth, so dieth the other; man and beast have all one breath, and in death there is no excellency of man above the beast: all go to one place, all to the earth, as all came from the earth. But the spirit of God hath otherwise taught us in his holy word: for doth not the Lord say, that he is the God of Abraham, of Isaac, and of Jacob? And doth he not say, that he is not the God of the dead, but of the living? Abraham, Isaac, and Jacob, then are not dead, but living. Living? How? In their souls with God. Dead they are in respect of the separation of their souls from their bodies. But forasmuch as the earthly house of their Tabernacle being destroyed, they have a building given of God, that is, an house not made with hands, but eternal in the heavens, as the Apostle witnesseth even of all the Saints of God, therefore they are still living in their souls with God in the heavenly habitations. Howsoever then the bodies of men be mortal, and in death go down unto the dust, whence first they came; yet their souls are immortal, and in death return unto the Father of spirits, whence they came. But what needs more to this purpose then that which here our Apostle saith? In death the sons of men are loosed, that is, their souls are separated from their bodies. Now if the soul were mortal as the body, what needed any 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 showeth that the souls are immortal. Again, in death the Saints of God are loosed that they may be with Christ: After death then they are with Christ, not in body, for that descendeth unto the grave there to rest until the resurrection. In soul then. In death then the souls of God's Saints pass out of the body unto heaven there to be with Christ. And therefore far be it from us to think that in death as of beast, so of man there is utterly an end, and an entire return unto the dust.

And yet so we live, a great many of us, as if we made no other reckoning, for do we not a great many of us, pass our dwelling here without fear in chambering and wantonness in gluttony and drunkenness, in striefe and envying? Do we not even glut ourselves with sporting and pleasure, and sundry delights of the flesh, and say let us be merry, and take our fills of pleasure while we are here? for when we are gone then all the world is gone with us. Surely, if a man may conjecture by our dissoluteness of life, a great many of us either think that in death there is utterly an end of us, or too little think what remaineth after death. Beloved, we are bought with a price, let us therefore glorify God both in our bodies, and in our spirits. We may not live unto our selves, nor give our members weapons of unrighteousness unto sin, but we must live unto him that died for us, and rose again; and give our members servants unto righteousness in holiness. Let us so live that in our lives we think of death, and let us know that if we die the death of the Saints, we shall die to live forever with Christ; but if otherwise; our part shall be in that lake that ever burneth.

Again, this may serve for the confutation of that foolish dream of purgatory. The souls of God's Saints they are loosed in death from the body, and being loosed are with Christ: The souls of the wicked they likewise in death are loosed from the body, and being loosed do, as it is said of Judas, go to their own place, even the place of the damned Where then is Purgatory? They that trouble the Church with this fancy, tell us that of them that die, some are perfect and just men, and they go straight unto heaven, others are desperately wicked, and they go straight down into hell; and others are neither perfectly good, nor thoroughly bad, and for these are Purgatory. But I demand them touching this third sort of men, have they faith, or no? They grant they have, but a weak faith not a perfect faith. If they have faith, if it be a true and lively faith though it be but a weak faith, by it they are saved, and in death received unto glory. He that believeth (saith our Savior Christ) hath eternal life. He that believeth: what? he that hath such a measure of faith, he that hath such a degree of perfection of faith? No, but he that believeth truly though weakly, and imperfectly, he hath eternal life, even living in the body, he hath eternal life in hope, and when he removeth out of the body shall have it in possession; hath it now in the beginning, and then shall have it in a greater fruition. Again, I demand touching this third sort of men, where doth the Apostle ever exempt himself from the number of imperfit men? where doth he ever count himself perfect? Nay in this Epistle he plainly denieth it, and both there, and often elsewhere signifieth his endeavoring and contending after perfection. And yet being loosed he speaketh not of going into Purgatory, but of being with Christ. Thus then we teach, that all that dy, die either in the faith of Christ, & so be with Christ; or else die not in the faith of Christ, and so they go to their place with Judas. As for any, third place it is a devised dream, and clearly confuted by the Scriptures. The sum of all is, the souls of God's Saints being loosed from the body are with Christ, therefore we are neither to think that when man dieth he wholly returneth to the dust, nor yet that he goeth unto Purgatory.

Another thing yet farther here I note, which is that the Apostle desired to be with Christ. Where I observe, that till man be loosed from the earthly house of this Tabernacle, and be in heaven, he is not with Christ. To which purpose also is that of our Apostle, where he saith, that whiles we are at home in the body, we are absent from the Lord: While we live then here in the body, we are absent from the Lord. First then we must remove out of the body before we can be with the Lord: with the Lord I say in corporal presence. For otherwise, touching his spiritual presence, we know that he hath said unto us, I am with you always until the end of the word. But touching his corporal presence he hath said, the poor always ye have with you, but me ye shall not have always.

This then serveth for the confutation of the corporal presence of Christ in the Sacrament of the Lord his supper. A certain truth it is, that Christ is truly and really present in the Sacrament of the Lord his supper, and that so many as come unto that holy supper having on their wedding garment, and having duly examined themselves touching their faith towards God, their repentance for their sins, and their love of God, and of their brethren, do there truly and really eat the body, and drink the blood of Christ Jesus. For there spiritually we eat the body, and drink the blood of Christ Jesus; there spiritually Christ is given unto us, and taken of us to be one with us, and we with him, spiritually I say, and therefore truly and really. And therefore when we come unto that holy Table, to be made partakers of those great and high mysteries of Christ his blessed death and passion, we must know that the ground is holy whereon we stand, we must know that we are present before the Lord, so that accordingly we must prepare our selves to the reverend receiving of those holy mysteries, which in this place at this time I add, because it is likely that many here present purpose tomorrow to communicate at that holy table. But for Christ his corporal presence in that supper we utterly deny it. And for this time let this one place be enough to prove it. For why should the Apostle desire to be loosed, and to be with Christ if before he were loosed he were with Christ? If he desired to be with him by faith, and by the spirit, so he was with him before he was loosed It was otherwise then that he desired to be with Christ, even to enjoy his corporal presence. If then that he might enjoy his corporal presence, first he must be loosed, then it is clear that while we live here in the body Christ is not corporally present with us, he is not therefore corporally present in the sacrament. I have stayed longer upon these points then I purposed. Let us now proceed unto that which followeth.

Nevertheless] Hitherto we have spoken of the Apostles desire in respect of himself, which was to be loosed and to be with Christ, which was the best of all for him. Now followeth his desire in respect of them, which was to abide in the body, which was more needful for them; that by the work of his ministry they might be farther built up in he faith and truth of Christ Jesus. Nevertheless saith he, though it be best of all for me in respect of myself to be loosed, and to be with Christ, yet it is more needful for you that I abide in the body, and live longer, and therefore in respect of you I desire to live longer. And thus I am in a strait on both sides, whether to choose that which is best for me, or that which is more needful for you, in my desires greatly affecting both.

1. Then, in that the Apostle desired to live longer in the body for their sakes, although for himself it had been far the best to have been loosed: hence I observe that our desires are not only to look unto that which is best for our selves, 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? 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 killed his son. He looked not so much unto his own desires in respect of himself, as unto the glory of the Lord, and therefore addressed himself unto his commandment. So no doubt it was far the best for Moses to have his name still to remain in the book of life. Yet seeing the Lord his fierce wrath hotly kindled against his people, he looked not so much what was best for himself, as what was good for his brethren the children of Israel; and therefore prayed the Lord either to pardon the people that had sinned, or to raze him out of the book that he had written. So tendered he his brethren's good and God's glory, that he preferred that before himself and his own good. So our Apostle in his brethren's case which were his kinsmen according to the flesh, wished himself to be separated from Christ for their sakes. He saw and knew what was best for himself, even that he should abide in the vine whereinto he was engrafted. Yet as a man forgetting, or not regarding that which was best for himself, he looked so much unto the good of his brethren that he brake out and said, I would wish myself separated from Christ for my brethren, that are my kinsmen according to the flesh. And so should it be even with all of us, we should not always look what is best for our selves, 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 our selves then live in the body, yet are we also to look what is more needful for God's glory, and if to live in the body be more requisite and needful for God's glory then are we to desire to be in the body.

Good for the Church, and good for the common-wealth it would be if men could thus frame their desires, not always to run upon that which is best for themselves, but that which is most for God's glory, and for the good of our brethren. For why is it that in Church, and in Common-weal things are so far amiss as they are. We complain much, and ô things were never so bad, never so much amiss in Church, or in Common-weal. And where is the cause? Even within our selves. Few such parents as was Abraham; few such magistrates as was Moses; few such ministers as was Paul that so bridle their desires, that they prefer God's glory and the public good before their own good. The minister now can see and say, this were more needful for the Church, but this is better for me, more ease for me, more commodious for me, more pleasant unto me, and blame me not if I most respect that which is best for myself; indeed the worst for himself, but the best in his corrupt account. The magistrate likewise now can say this and this indeed were best of all for the common good, nevertheless, this is better for me, and near is my coat, but nearer is my shirt, and I count him a very fool that is not chiefly wise for himself. Parents likewise now can say, to bestow some of my goods and substance thus and thus were most indeed for God's glory, and for the good of many of God's children: nevertheless is more needful for my children, and no man may blame me if they be the dearest unto me, if what I have I keep for them. And thus our desires are carried clean otherwise then were our Apostles. He much desired his own private good, but more the glory of God, and the good of others. We much desire the glory of God, and the good of others, shall I say so? I wish it might be truly said of many mo that it is: but be it so, we much desire the glory of God, and the good of others, but more our own private good, more that which we count best for us. If then we will have such things as are amiss in Church and Common-weal amended, Minister, and Magistrate, and all of us must reform our desires. Howsoever this or that were best for the Minister in respect of himself, yet must he look unto that which is more needful for God's glory and the good of his Church, and set his desires upon that. Howsoever this or that were best for the Magistrate in respect of himself, yet must he look unto that which is more needful for God's glory, and the good of the Common-weal, and set his desires upon that. Howsoever this or that might be best of all for us in respect of our selves; yet, if another thing be more needful for God's glory, and the good of others, we must look unto that, and set our desires on that. Look not every man (saith our Apostle) on his own things, but every man also on the things of other men. Let us, beloved, both Minister and Magistrate, and all of us thus do; and whatsoever is most for God's glory, and for the good of his Church, let us most set our desires on that.

LECTURE XX.

ANother thing yet there is which here is to be noted, and that is that the Apostle saith, that it is more needful for the Philippians that he live longer, then that he be loosed. Whence I observe, that the long life of the faith full Pastor is very needful for the Church, and the blessing of God upon it. A plain proof whereof, we have in the example of Iehoida, touching whom it is said, That Joash did uprightly in the fight of the Lord, all the days of Jehoiada the Priest. But after the death of Jehoiada came the Princes of Judah, and did reverence to the King, and the King hearkened unto them, and they left the house of the God of their Fathers, and served groves and idols. What a blessing of the Lord was here upon Joash the King of Judah, and upon all Judah by the life of Jehoiada the Priest? So long as he lived, Joash did that which was good in the sight of the Lord, and Judah walked in the ways of the Lord; but when he was dead, then Joash the King, and Judah with him, revolted from the true service of the Lord, and fell unto idolatry. And therefore the Lord purposing to visit the iniquities of Judah, and Jerusalem, upon them threateneth to take away from them the Judge, and the Prophet, that is, the Magistrate and the Minister, as if he should have said, that he would root out all civil government, and all ecclesiastical discipline from amongst them, and bring an utter confusion and desolation upon them. Is it then a plague of GOD upon a land, to take away their Prophets, and their Teachers? And is it a visitation of the people's sins upon them? By this then ye see, that the continuance of the Pastors life among the people, is the blessing of the Lord upon the people; I mean the continuance of the good and faithful Pastors life. For otherwise, if the Pastor be an idle sheep-heard, one that despiseth his flock, one that cannot, or will not feed the tender Lambes of Christ Jesus, & lead them forth unto green pastures, and unto the soft running waters: then surely it is a great blessing of the Lord to deliver the sheep from such a sheep-heard, & to cut him off from feeding his people. And therefore the Lord promising in mercy to visit his dispersed flock, speaketh thus unto them by his Prophet, Behold, I come against the shepherds, and will require my sheep at their hands, and cause them to cease from feeding the sheep, neither shall the shepherds feed themselves anymore: for I will deliver my sheep from their mouths, and they shall no more devour them. As then this is a great mercy of the Lord unto the flock of his pasture, when the Pastor is an ill one to deliver them from him, and to cause him to cease from feeding them, whether by death, or how else so ever; so is it a great blessing of the Lord upon them, when they have a good and faithful Pastor and Teacher, to continue his life amongst them, for their further growth and increase in the faith and truth of Christ Jesus.

This then, beloved, should teach you, how when the Lord blesseth you with a faithful Pastor you should be affected towards him, and that is thus, you should even pray unto the Lord for him to continue his life long amongst you, by whose life ye have such a blessing. Other duties, many towards them on your behalf are commanded, as obedience, where it is said, Obey them that have the oversight of you, and submit yourselves, and love: As where it is said, Know them that labor among you, and are over you in the Lord, and admonish you, and have them in singular love for their works sake, and maintenance. As where it is said, Let him that is taught in the word, make him that hath taught him partaker of all his goods. Whereunto ye are also to add this duty towards them, even to pray for the continuance of their life long amongst you. And surely, if either ye consider the blessing which ye have by the enjoying of them, or the loss which ye have when such are taken from you, ye will see that ye have great cause to pray for their abiding in the flesh amongst you. For what, if after such a faithful Pastor should succeed an idle sheep heard, a greedy wolf, an ignorant hireling, a slow-belly, a peruerter of the truth, a scandalous man for life, one whose God is his belly, and whose glory is to his shame, as too too often after such light followeth such darkness. How great cause then should ye have to wail and lament, and with Jeremiah, to say, How is the gold become so dim? While then ye have them, how ought ye to pray for them, that long ye may have them, and enjoy the benenefits of their labors.

But how far otherwise do we a great many of us in many places, for so it is with many of us in many places, that if our Pastor be a faithful teacher, one that labors amongst us in the word and doctrine, one that keeps nothing back from us, but faithfully delivers unto us the whole counsel of the Lord; we are so far from praying for the continuance of his life, that by all means we labor to make him weary of his life. If we have such a Pastor as neither can, nor will teach us in the wholesome word of truth, one that will suffer us to go on in our sins, and never awake us out of our dead sleep of security: one that will sow pillows under our elbows, and cry peace, peace, when there is no peace, one that will sort himself unto our manners, and apply himself unto our humors, he is a man fit for us: he is a mild, a soft man, and a good companion, and we wish that he might live forever with us. But if our Pastor with the Prophets of the Lord, threaten the judgments of the Lord against us for our sins; if with John the Baptist he reprove us boldly to our faces, for such crying sins as reign amongst us; if with the blessed Martyr Stephen, in the application of his doctrine, he shall come upon us and say, ye stiff-necked & of uncircumcised hearts and ears, ye have always resisted the holy Ghost, as your fathers did so do ye. If with the Apostle he shall rebuke us, and say, O foolish people, who hath bewitched you, that ye should not obey the truth: if he shall launce our sores unto the bottom, that so we may be thoroughly healed, if he shall wound the heary scalp of him that goeth on in his wickedness, and lay the axe to the root of our sins, him we can by no means endure, he is a contentious man, a seditious man, a schismatical fellow, a troubler of the world; away with such a man, he is not worthy to live upon the earth. Thus the Pastor, from whom it were a mercy of the Lord to deliver us, we love and like: and him, in the continuance of whose live were a blessing of the Lord upon us, we cannot away with. So greatly are we in love with our sins and ignorance, and so little do we love knowledge, and the things that belong unto our peace. But, beloved, I persuade myself better things of a great many of you. As already you do, so continue to have them that labor amongst you in singular love, for their works sake. Let the feet of them that bring you the Gospel of Christ Jesus be beautiful unto you. Count the life of your faithful Teachers a blessing of the Lord upon you, and pray ye unto the Lord when ye have such a blessing for the continuance thereof unto you This blessing is as needful for you as the greatest blessing of this life, and therefore rejoice in it, and pray for it as the greatest blessing of your life. And let this suffice to be observed from the reasons which made the Apostle doubt what to choose, whether to live in the body, or to remove out of the body. It followeth.

And this am I sure of &c.] In the Apostles narration which began at the 12. verse, first the Apostle told us what success his bands had already had, and then what success he hoped they should have. Touching the success which they should have, we have heard that the Apostle certainly looked for, and hoped that they should turn to the salvation of his soul through his constancy in his bands, whether it were in life, or in death. But what should be the success of his bands touching the salvation and deliverance of his body? The Apostle now tells the Philippians that, namely, he knew certainly that he should live, be delivered out of prison, & be restored to them again. And withal he tells them wherefore God would now deliver him, & have him yet to live longer, which was for these two ends: 1. for their furtherance & joy of their faith, .i. that by his ministry they might be confirmed in the faith, & thereby have their joy increased: & 2. that they might more abundantly rejoice &c. .i. that they seeing the mighty power of Christ, in delivering him from the mouth of the lion might more abundantly rejoice in Christ the author of his deliverance, for delivering him, and for bringing him again to them. The first thing which here I note is, that the Apostle saith, that he was sure of this, that he should abide in the flesh, and continue with all the Philippians, yet for some time longer. Whence I observe, that the Apostle in his first imprisonment at Rome was delivered, and restored unto the Churches which before he had planted; which I do the rather gather hence, for that the two words which the Apostle useth, show that he knew so certainly that he should be delivered, as he could not otherwise but by the revelation of the spirit. And in the Epistle to Timothy in plain words he professeth, that he was delivered out of the mouth of the lyon, meaning of Nero. And the ecclesiastical stories bear witness, that after his first imprisonment, by the space of ten years or thereabouts he preached the gospel, and then returning to Rome again was slain by Nero, about the 14. year of his reign.

Which may serve to encourage the faithful thus far in their troubles, that whatsoever be their troubles, if it be for his glory, the Lord will deliver them. As he did with Paul, so will he do with us: as our farther trial, or present deliverance shall be for his glory so will he try us or deliver us. Let us therefore in troubles be of good courage, and let us assure our selves of deliverance, if it be for his glory. Only let us, as himself exhorteth, call upon him in the day of our trouble, and then his promise is, we need no revelation for it, that he will deliver us; always this condition understood, if our deliverance be for his glory. And what else is it that we should desire but that he may be glorified in our bodies, whether it be by life, or death?

The second thing which here I note, is the end wherefore he saith he should abide and with them all continue, which was, for their furtherance and joy of their faith, that their faith by his ministry might be furthered, and so their joy in the Holy Ghost increased. Whence I observe wherefore the Christians life in general, and the Ministers life in particular is preserved and continued here on earth, and that is, the Christians life in general is preserved and continued for the glory of the Lord; and the Ministers life in particular for the good of God's church, and of that people over whom they are set. Be of courage Paul, said the Lord unto him, for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome: as if he should have said, howsoever the Jews practice against thy life in Jerusalem, yet fear not, I must yet have farther glory by thy life, as thou hast testified of me in Jerusalem, and there brought • lory unto my name, so shall thy life be preserved and con •• nued to the farther glory of my name by thy testimony of be at Rome. And so is every Christian when he is delivered •• om any peril of sickness, enemies, or the like to resolve • ith himself that his life is preserved, and continued for • he farther glory of his God; and every Minister in parti • ular, that his life is preserved and continued for the farther • ood of God's church, and for the profit of his people by • he work of his ministry. The point is clear enough, • nd needeth not any large confirmation.

This may serve first for the instruction of all Christians • n general, and of the Ministers in particular. Of all Christians in general, to teach even all of us to live unto the Lord, and to the glory of his name, to live to do good. This is the end wherefore our life is preserved and continued here on earth, and this being the end in our whole • ife, we are ever to be looking unto this end. Of Ministers • n particular, to teach them to spend willingly their whole strength and their life, in the work of their ministry for the edification of the Church, and the furtherance of their faith, over whom the Lord hath made them overseers. This is the end also wherefore they are preserved from all dangers, and their lives continued unto their people; and this being the end, in their whole life they are ever to be looking to this end.

What shall we say then unto such Christians in name as live unto themselves, and unto their pleasures? As would have everybody to serve their turn, and care not for others? As desire to live rather to get goods then to do any good? For such there are as so live, as if they were to live unto themselves, and not unto the glory of God; as if the life of others were to be for their good, and their life not for the good of any others; as if they were to scrape as much unto themselves as they could, & not to do any good unto any other. Nay I add further, that such there are as so live, as if in their life they were to serve sin in the lusts thereof, as if they were to live by the spoil, and hurt, and loss o • others; as if they were to fly that which is good, and to do that which is evil. And surely such are here justly reproved, as men never remembering that the continuance of their life should be for God's glory; or rather as men opposing themselves unto everything that may make for God's glory. What shall we say likewise unto such in the ministry as feed themselves but not the flock; as seek their own and not that which is Jesus Christ's; as do more harm by their bad example of life, then 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 built up in Christ Jesus? Is this the end wherefore they live in the body, wherefore their life is prolonged among their people? Nay surely this also serveth for their just reproof, as men abusing that use which God giveth them of life.

But on the other side, it serveth for the great comfort of all them be they Christians in general, or Ministers in particular, whose life serves for the good of the Church. For what greater comfort, if we be Ministers, can we have of our life, then that by our life the Saints hearts be stablished in the faith, the joy of the faithful be fulfilled, the Church of Christ Jesus be built, the truth of Christ Jesus be maintained, the mouth of all gain sayers be stopped, and our people kept a chaste spouse unto the Lord? Or what greater comfort can we have of our life whatsoever we be, then that by our life the Lord be glorified, the good of our brethren procured, and the common-wealth bettered? Surely so may the Minister, and every Christian make account that he liveth if he live unto God and to his brethren's good, and so may he joy in the continuance of his life, i • he look unto the end wherefore it is continued. Whatsoever therefore we be let us remember that we are to live unto him that hath called us out of darkness into light, and in whatsoever peril our life is preserved, let us remember that it is continued for the glory of God, and the good of our • rethren. And as we are by our calling, Ministers, or others, • let us labor that our abode in the flesh, and continuance • life, may be to the furtherance, and joy, and comfort of • ur brethren, in everything that is good. And let this be • oken touching the end wherefore the life of Christians in • enerall, and of Ministers in particular, is preserved and • ontinued, viz. for the glory of God, and the good of his Church. Which as it serveth for the instruction of all, to • each us ever to look unto the end wherefore our life is • ontinued upon earth; so for the reproof of such as whose •• fe doth no good, and for the comfort of such, whose life • rues for the good of the Church.

Now followeth the other end wherefore the Apostle • ith he should abide, and with them all continue, viz. that • hey seeing the mighty power of Christ Jesus, in delivering • im from the mouth of the Lion, from the cruelty of Nero, • ight more abundantly rejoice in him, in whom already • hey d • d rejoice, for saving him from death, and bringing • im again unto them. Whence first I do observe, the great • eioycing which ought to be in the people for their Pastors • eliuerance out of peril, and for the continuance of his life • mongst them: their joy should even abound in Christ Ie • us, as in his great blessing and mercy upon them. So we • eade, that when Peter was delivered out of prison by an Angel, there was great joy among the Christians which were • ssembled in the house of Mary, John Mark his mother, • nsomuch 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, as one so surprised with joy, that • he could not rest till she had told it: and when the door was opened, and the rest saw, it is said of them, that they were astonied, partly through wondering at, and partly • hrough rejoicing for his deliverance. And so should they that are taught in the word, abundantly rejoice when their Teacher is freed from trouble or danger, and his life or liberty is continued unto them: for whether it be life, or liberty that is granted unto him, it is for their sakes, o •• whom the Lord hath made him overseer; and there •••• they are to honor him, and to rejoice for him, as p ••• ued for them, and the furtherance of their faith.

Such then as grieve at the life or liberty of their faithful Pastors, such as practice what possibly they can against the life and liberty of their godly Teachers, such as wash and watch every advantage against them, to get their mouths stopped, or deprived of their ministry; such as rejoice in their trouble, imprisonment, or banishment, let such, I say, and all such like, look unto it, whether they belong to the sheep-fold of Christ Jesus. He that heareth you, beareth a • , saith our Savior Christ; and he that despiseth you, des ••• me. To refuse then to hear the Ministers of Jesus Christ is much, because it is to refuse to hear Jesus Christ: likewise to despise the Ministers of Jesus Christ, is very much, because it is to despise Jesus Christ: but what then is it • o practice mischief against the Ministers of Jesus Christ, 〈◊〉 rejoice in the loss of their life or liberty, and to band men selves against them? Surely this is plainly to bewray themselves not to belong to Christ Jesus.

As for us, if we will know that we belong unto Christ Jesus, let us rejoice in the life and liberty of our faithful • Teachers. The life and liberty of God's faithful Minister, cause joy in the hearts of them that belong unto the Lo •• . Let us therefore by this token discern what we are, good or bad Gospellers.

The second thing which hence I observe, is the effect which the examples of the power and goodness of Christ Jesus in the deliverance of his Saints out of their troubles, ought to work in us: such examples should confirm us daily more and more in that rejoicing which we have 〈◊〉 Christ Jesus. For when we plainly see as in a spectacle before our eyes, by the deliverance of his Saints out of their troubles, that our King and our Savior beholdeth us from his holy heavens, looks upon our sufferings & our wrongs, takes our matters into his own hands, avengeth us of o • enemies, and delivers us out of the will of them that hate 〈◊〉 this should add much unto that rejoicing which before • ee had, and cause us far more abundantly to rejoice in • hrist Jesus, because thus we see that which before we be •• eued, that our King liveth, and reigneth, and hath all •• wer given unto him both in heaven and in earth.

But how little such examples work with us, doth ap • ear by our little rejoicing in Christ Jesus. All our reioy • ng is in the vanities, and pleasures, and fooleries of this •• e; neither do we ever vouchsafe to consider the power •• d the mercy which the Lord showeth in his Saints. And •• erefore we rejoice not as we should, but as we should • ot. O let us consider the great things which our Jesus hath • one, and still doth for us. Let us not be so negligent as to • asse over, or to forget the things wherein he showeth his • ower and his mercy towards his Saints, but let us religi • usly regard and remember them, that so we may have our • eioycing in Christ Jesus.

LECTURE XXI.

HI • herto we have heard the Apostle his Exordium, and his Narration: Now that which followeth, both in this chapter, and in the rest of this Epistle, is for the most part matter of exhortation. A little in the third chapter he furnisheth them with matter of doctrine against certain false Teachers, which were crept in amongst them. But because they were well ground •• the truth by his ministry and Apostleship, the spe •• thing wherein the rest of this Epistle is spent, is exhorta ••• unto a Christian life. In this remainder of this chapter, 〈◊〉 the Apostle setteth down that general exhortation vn •• Christian life, which is indeed the great and main exhortation, whereof all the rest are but branches: and secondly 〈◊〉 insisteth particularly in some of those things wherein th • life whereunto he exhorteth consisteth. His general exhortation, is generally unto such a life and conversation amongst men, as becometh the Gospel of Christ, that i • , conformed unto the doctrine of the Gospel of Christ, that profession and conversation may go hand in hand together, in these words, Only let your conversation be, &c. The particulars wherein such a life consisteth, and which here a • mentioned, are three: The first, constancy in holding and defending the truth of Christ, by the power of the spirit signified in these words, that ye stand in one spirit, that is, 〈◊〉 one truth of the Gospel by one spirit. The second is vn • nimitie and agreement to stand and fight together for th • truth, through the faith of the Gospel, signified in the •• words, and in one mind fighting together, &c. And the thi •• is patience in sufferings 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 i • inserted in these words, that whether I come, &c. is to persuade them unto such a life, without all respect of his coming again unto them, that whether he come and see them, or be absent and hear of them, their life be such a • becometh the Gospel of Christ. In that which followeth are set down motives to persuade the exhortation, especially patience in sufferings and wrongs, whereof hereafter. Thus much for the general order and meaning of those words.

Now for the further and more particular opening of the meaning of these words, this that the Apostle in the beginning of his exhortation saith, Only let your conversation, &c. it may either be referred unto that whereof the Apostle spake immediately before, and so have this meaning, I say I shall abide and continue yet with you, for your furtherance, and joy, and rejoicing for me: yet whatsoever become of me, only look ye to your conversation, that it be such as becometh the Gospel of Christ: Or else it may be referred unto all that went before, and so have this meaning; God hath done great things for you, he hath caused his Gospel to be preached unto you, and brought you unto the fellowship of the Gospel: he hath begun a good work in you, and it is not to be doubted but that he will perform it until the day of Christ: he hath made you to abound in love, in knowledge, and in all judgment: he hath turned my bands to the furthering of the Gospel for your comfort, and he hath appointed to deliver me out of bands, and to restore me again unto you, for the furtherance and joy of your faith, and that ye may the more abundantly rejoice in Jesus Christ for me. Only be not ye wanting unto that which becometh you, but let your conversation be such as becometh the Gospel of Christ. Unto whethersoeuer it be referred, ye see what the meaning is. Now where it is said in the words following, Let your conversation be, the word used in the original, implieth that they were Citizens of a City which is above, and enforceth this construction; Only ye, as Citizens of an heavenly Jerusalem, carry yourselves, how? as it becometh the Gospel of Christ, that is, so that your life be framed after the doctrine of the Gospel, and be answerable to your profession. But what? Would it serve to make a show of such a conversation for a time, because he was to come again unto them, that when he came unto them, all might be well, howsoever their hypocrisy afterwards brake out? No, in no sort: and therefore the Apostle saith, Let your conversation be as it becometh the Gospel of Christ. What? because I am to come again unto you, that ye may deceive me only by an hypocritical show? Nay, but that whether I come and see 〈1 page duplicate〉 〈1 page duplicate〉 you, or be absent and only hear of you, I may hear and see that in sincerity and truth which I desire. Yea but how should they order their conversation so, that it might be such as became the Gospel of Christ? Namely if they ordered it so, that if he came he might see, and if he were absent he might hear, 1. that they continued, or stoodfast, for so the word signifieth, like unto good soldiers which yield no ground, but keep their standing, that, I say, they stood fast in one spirit, that is, that they abode constant in one truth of Christ by one spirit whereinto they had all drunk. 2. That with joint minds and one accord amongst themselves, they fought together for the truth of Christ against the adversaries of the Gospel, not with carnal weapons, but with the faith of the Gospel, with the shield of faith to quench all the fiery darts of the wicked, which here he calleth the faith of the Gospel, because it cometh by the hearing of the Gospel preached. And 3. that in nothing they feared their adversaries, but courageously encountered them, and patiently endured all wrongs offered by them. If the Apostle might hear that thus they stood constant in the truth, not cast down by their adversaries, that thus with one accord they fought together, and threw down their adversaries, that thus courageously they encountered their adversaries in nothing fearing them, this might in part show that their conversation were such as became the Gospel of Christ. This I take to be the true meaning of these words thus far. Now, let us see what observations we may gather hence for our farther, use and instruction.

The first thing which here I note, is the Apostles exhortation unto the Philippians in general, that they should lead such a life, that their conversation should be such as became the Gospel of Christ Jesus; that as they professed the Gospel of Christ, so they should lead a life agreeable to the Gospel of Christ. Whence I observe that so many as profess the Gospel of Christ Jesus ought to labor by all means to lead a life agreeable to the Gospel of Christ Jesus. Which thing our Apostle also showeth in many other exhortations which he maketh to the like purpose, as when he exhorteth the Thessalonians to walk worthy of God who had called them unto his kingdom and glory. Where the Apostles meaning is, that as God had vouchsafed them this mercy to call them unto his kingdom and glory, so they were to walk worthy of him, framing their lives as near as they could unto his life, who was the engraven form of his person. So that being called by God unto his kingdom and glory by the preaching of the Gospel, we are to labor to walk worthy of God in all godliness and righteousness. So likewise he exhorteth the Ephesians to walk worthy of the vocation whereunto they were called. Where again the Apostles meaning is, that as they were called to be Saints in Christ Jesus, so they should walk worthy of that calling, even as became Saints in Christ Jesus. So that being Saints by calling we are to labor to be Saints in life and conversation. As then is our calling; as is our profession, so are we to labor to lead a life agreeable to our calling, agreeable to our profession, and professing the Gospel of Christ Jesus to lead a life agreeable to the Gospel of Christ Jesus. And why? The reasons are very clear. As 1. that the Gospel of Christ Jesus be not evil spoken of; even as young women are taught to be discreet, chaste, keeping at home, good and subject to their Husbands, that the word of God be not evil spoken of. For what readier way to cause the profane and wicked to blaspheme the Gospel of Jesus Christ, then when the Professors of the Gospel live not according to the Gospel? Thou that preachest a man should not steal, dost thou steal, saith our Apostle? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, committest thou sacrilege? thou that gloriest in the law, through breaking the Law dishonorest thou God? for the name of God is blasphemed among the Gentiles through you. And if it may be said unto us, thou that professest the Gospel of Jesus Christ, doest thou lead a life which becometh not the Gospel of Jesus Christ, shall not the Gospel of Jesus Christ be blasphemed and evil spoken of among the profane Atheists, and miscreants of this sinful world through us? yes surely, they shall say unto us as the Gentiles did to the children of Israel which polluted God's name among them, These are the people of the Lord, these are the Professors of the Gospel, these be the fruits of their holy profession, and of the Gospel amongst them. 2. They that profess the Gospel of Christ, are to labor to live agreeably thereunto, that they may adorn the Gospel of Christ Jesus in all thing, and win others by their holy conversation unto righteousness and holiness, even as servants are taught to show all good faithfulness that they may adorn the doctrine of God our Savior in all things; and as Peter exhorteth saying, have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see glorify God in the day of visitation. For when they that fear not the Lord shall see our good works, then shall they be brought to glorify God our father which is in heaven; when they shall see that as our profession is holy, so our life also is holy, then shall they begin to suspect their own ways, and to turn unto the Lord: as that place of Peter maketh plain, where he exhorteth the wives to be subject to their husbands; and why? that even they which obey not the word, may without the word be won by the conversation of the wives. Whence it plainly appeareth that by the holy conversation of them that are religious and godly, be they men or women, they that have no good will unto the word are oftentimes won unto the obedience of the word. 3. They that profess the Gospel, are to labor to live as becometh the Gospel, because of the commandment, Let your light so shine before men that they may see your good works, and glorify your father which is in heaven: because of the promise, as many as walk according to this rule of the Gospel, peace shall be upon them, and mercy, and upon the Israel of God: because it becometh citizens of heaven to have their conversation in heaven, and them that are called to the knowledge of God to walk as the children of God; and because it is the lesson which their profession should teach them, as the Apostle witnesseth saying, the grace of God which bringeth salvation to all men hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this present world, looking for the blessed hope &c. In one word, so only the Gospel is the glad tidings of thei • salvation unto the Professors of the Gospel, if their conversation be as it becometh the Gospel of Christ; and therefore they are to labor that their conversation be such as becometh their profession.

This then may serve for a just reproof of many carnal Gospellers in our day. For many Gospellers there are by profession, but not many that lead such a life as becometh the Gospel of Christ: many there are that profess they know God, not many that show forth the fruit thereof in an holy conversation: such as our Apostle speaketh of where he saith, they profess that they know God, but by works they deny him, and are abominable and disobedient, and unto every good work reprobate. So that it may be said of Gospellers as one said of Doctors, many Doctors, few Doctors, many in name, few in deed; so many Gospellers, few Gospellers, many in name, and few in deed, many in profession, few in practice, many in word, few in work, many in tale, few in life and conversation. For is it not said of many that make a very great profession of the Gospel and of religion, that they are hard men, unmerciful men, men that grind the faces of the poor, and sell the needy for shoes, as the Prophet speaketh? Are there not many such that are noted to be Usurers, Oppressors, Extortioners, and the like? Is it not said of many such that they are as ready to portion, and to covenant for their dues with their Pastor as any men? that they are as ready to turn their Tenants a grasing as any men? that they are as ready to join house to house, to lay field to field, and to enclose all unto themselves as any men? Is it not said that the complaint of the poor, and fatherless, and widow is taken up as much against them as against any men? I would it were not said in Gath, & noised in the secrets of Ashkelon: I wish the profane Atheist, the superstitious Papist, and the covetous worldling could not justly twite us with it. Alas, beloved, do we not see and consider that thus we make our God to be blasphemed, our profession to be slandered, and the Gospel of Christ Jesus to be evil spoken of for our sakes? Do we not see and consider that Atheist, and Papist, and every earthly minded man makes his vantage of these things, and thinks his own ways well patronaged by our ways? Do we not see and consider, that by such our life and conversation the froward and obstinate are hardened, the weak are offended, and the edge and courage of many much cooled and abated? If such spots and stains in our life did only touch our selves, yet were we to look unto them, because without holiness of life no man shall see the Lord. But when men seeing that we make a good profession, and yet live nothing accordingly thereunto, thereupon take occasion to speak evil of our profession, of our religion, of the Gospel of Christ Jesus, how careful ought we to be of our life and conversation? Woe to the world, saith our blessed Savior, because of offenses: it must needs be that offenses shall come, but woe be to that man by whom the offense cometh. And surely if by our life not answerable to our profession we shall bring a slander upon our religion, our profession, upon the Gospel, if by our life some shall be weakened, others hardened, the edge of others abated, and others turned out of the good way, then woe shall be unto us because of such offense in our life.

I doubt not but such as observe these things in us, and fill their mouths with talking of them, both are guilty of as crying sins themselves, and most injuriously tax many of us of these things, But the more ready they are to observe, and to tax without a cause, the more careful we are to be that they have no just cause of taxing. Let us therefore, beloved, as we profess the Gospel of Christ, so labor to live as becometh the Gospel of Christ. As the Gospel teacheth us to be holy, so let us be holy in all manner of conversation: as the Gospel teacheth us to walk in the light, so let us walk in the light, and have nothing to do with the unfruitful works of darkness: as the Gospel teacheth us to love God, and one another, so let us love God above all things, and our neighbor as our self: as the Gospel is the Gospel of peace, so let us be at peace with all men: as the Gospel is true, so let us speak the truth every man unto his neighbor, and lie not one unto another, &c. Otherwise we walk not as becometh the Gospel of Christ. In a word, let us not be hearers or professors of the word only, but doers also of the same, least we deceive our selves.

Again, as this note may serve for the just reproof of such as profess well, but live not so well, so may it also serve for a just defense against the unjust slander of our adversaries, who bear the world in hand that holiness of life is a matter that we never urge, that we make no great reckoning of. Your selves have heard and can witness how often since this very exercise hath begun you have been urged to run forward in the race of righteousness, and to make an end of your salvation with fear and trembling, to labor to be blameless, and pure, and the sons of God in the midst of a naughty and crooked nation, to have your conversation in heaven, to communicate unto the necessities of the poor and distressed Saints, to abound in love, in knowledge, and in all judgment, to be filled with the fruits of righteousness, and to strive to be pure, and without offense until the day of Christ. And now ye hear, that if ye have fellowship in the Gospel your conversation is to be as it becometh of Christ. Know them therefore to be of their father the Devil who was a liar from the beginning, and is the father thereof. And suffer not yourselves to be deceived by them, who when they cannot otherwise prevail against the truth fall to slander the professors of the truth. And let this suffice to be noted from the Apostles general exhortation, whence ye see that such as profess the Gospel of Jesus Christ should labor by all means to lead such a life as becometh the Gospel of Christ.

But what? will it serve the turn for a time in the presence or company of such and such persons, to make a show of such a life and conversation, as hypocrites do, which do all that they do to please men? No: and therefore the Apostle saith, Let your conversation be as it becometh the Gospel of Christ, that whether I come and see you, or else be absent, and only hear of you, I may heart and see that in sincerity and truth which I desire. Whence I observe, that the life and conversation of such as profess the Gospel of Jesus Christ, is to be framed not after the will of man, but after the will of God; not to please men, but to please the Lord, that whether man be present or absent, their life be such as it ought to be. If I should please men (saith the Apostle) I were not the servant of Christ. The Apostle speaketh it of preaching the doctrine of the Gospel, that if he should apply himself to the humors of men, and preach things pleasing unto them, he should not please God which trieth the heart. But it may also very well be applied unto the life and conversation of men, that if we shall only frame our lives unto men's likings, and for the time only seek to please them, our life shall not be such as becometh the Gospel of Christ. And therefore the Lord himself sharply reproved it in Ezekiel's hearers, where he saith. My people sit before thee, and hear thy words, but they will not do them: for with their mouths they make ieasts, & their heart goeth after their covetousness. Where ye see the Lord taxeth Ezekiel's hearers to be such, as when he preached unto them, sat as his people, and hearkened unto their Prophet, & carried themselves well in his presence; but in their hearts ran after their covetousness, and out of his presence made but a mock of all that he spake unto them. And this was one of the sins wherefore the Lord threatened to lay the land desolate and waste.

Let this then teach us to beware of hypocrisy. It is not for us to come unto this place, here to kneel us down on our knees, to knock our breasts, to lift up our eyes unto Heaven, to sit, and hearken unto the Preacher, and when we go hence to make a mock at the things that were spoken, or to forget them, or notwithstanding, whatsoever show of godliness we made in the Church, in our houses to return unto our vomit. For what else is this but here to play the hypocrites, and here to make a show of godliness, the power whereof at home we deny? And what is unto hypocrites but a woe? In the ordering therefore of our life let us not depend upon man's presence or absence, but in a religious fear of the Lord, let everyone of us so walk as becometh us, knowing that whether man see us, or see us not, yet God seeth us, and considereth all our ways. It is the presence and pleasure of the Lord, that we are to look unto. Let our life therefore, and our conversation be as in his presence, and such as may please him, howsoever we please or displease men. And let this suffice to be noted touching the quality of such a conversion as becometh the Gospel of Christ. Whence ye see, that it is not to be hypocritical, or framed after men's liking, for the time to please them, but to be led in the fear of the Lord to please him.

But how may we so order our conversation, that it may be such as becometh the Gospel of Christ? That the Apostle now showeth in the next place, as namely, if we continue in one spirit, if we sight together in one mind through the faith of the Gospel, & if we fear our adversaries in nothing. If we continue in one spirit, that is, if we stand fast, and abide constant in one truth of Christ, by one spirit 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. If ye continue in my word, saith our Savior, ye are verily my Disciples: as if he should have said, if ye stand fast against all assaults whatsoever, and quit yourselves like men, and abide constant in the truth which I have taught you, so ye show yourselves to be my Disciples, and to walk worthy of me. So that to continue and abide constant in the truth shows us to be Christ his Disciples, and showeth our conversation to be such as becometh the Gospel. Whereupon it is that we are so often exhorted to continue in the grace of God, to continue in the faith, to abide constant in the truth, to stand fast, and shrink not.

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

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

Both therefore let us beware, that we grieve not the holy spirit by our evil deeds, or by our evil words; and let us always pour out fervent prayers unto him, that he will vouchsafe ever to abide with us, to strengthen us, to abide in the truth.

It followeth, And in one mind, &c.] Whence, I observe another special note of a conversation agreeable to the Gospel of Christ, and that is, unity and concord, and love amongst our selves. If we be knit together in one mind, so that as we are one body in Christ Jesus, so we be of one heart, and one soul, dwelling together as brethren in unity, love, & good agreement, this is a good token, that our conversation is such as becometh the Gospel of Christ. By this shall all men know (saith our Savior) that ye are my Disciples, if ye love one another. A good note that we are Christ his Disciples, and that we walk as becometh the Gospel of Christ, if we live in love and concord one with another, if we be of one mind together.

Let us beware then how we nourish hatreds, malice, strife, & contention in our selves one against another. For these things do so distract us from another, as that being thus affected one towards another, we do not walk as becometh the Gospel of Christ; or rather we are injurious unto the Gospel of Christ. For thus it cometh to pass, that the Gospel which we profess is evil spoken of. Let us therefore be knit together in one mind, and beware of everything 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 schismatiques that fight against it and us with lies, slanders, cavils, false doctrines, and the like: or be they tyrants that fight against it and us, with fire, sword, imprisonment, banishment, confiscation of our goods, or the like. We are not only to stand stoutly and constantly for the truth against them, without being thrown down by them, but being knit together one with another, in one mind we are jointly and with one accord to fight together for the truth against them, as good Soldiers to throw them down, that when we have finished our course, we may say with our Apostle, That we have fought a good fight. Otherwise we walk not as becometh the Gospel of Christ.

Let them then look to this, that either for ease and idleness, or for fear of displeasure some way, or upon any other carnal reason whatsoever, will rather betray the truth then they will fight for it. And seeing none is crowned but he that striveth lawfully, let us fight together here, that there we may be crowned.

But how are we to fight for the truth against the devil, and all his instruments the adversaries thereof. Some by praying, some by preaching, some by writing, some by patiently sustaining for the truths sake; and all of us, as hence I observe, by the faith of the Gospel. Resist the devil (saith the Apostle) and he will fly from you. Resist him, and fight against him: how? by faith; For this is the victory that overcometh the world, and the Prince thereof, even our faith. And therefore the Apostles exhortation is, Above all, take the shield of faith, wherewith you may quench all the fiery darts of the wicked. This is the armor wherewith we must all of us fight.

By an in • ernall faith then wrought in us by the Gospel, let us all of us fight against Satan for the truth, and by an external confession of the faith against all tyrants, heretics, and schismatiques whatsoever. Let us hold fast the mystery of faith in a good conscience against all the enemies of the truth, and let us boldly always make confession of our faith, both in word by writing, preaching, disputing, professing, & indeed by joining our selves to the professor • of the truth, & constantly & patiently abiding for the truth.

LECTURE XXII.

A Third thing also is herre mentioned, namely courage against the adversaries of the truth, set down here in our reading by way of dehortation, And in nothing fear &c. but is thus to be understood in true coherence with that which went before, Let your conversation &c, that whether &c, I may hear and see that ye continue in one spirit, and in one mind fighting &c, and that in nothing ye fear your adversaries. For so we are to understand the Apostle, that having exhorted the Philippians to such a conversation as becometh the gospel of Christ, he doth particularly specify some things whereby they might give proof unto him of such a conversation, as namely if he might hear or see that they continued in one spirit, 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 interpreter readeth, in nothing fear our adversaries; our reading is, in nothing fear your adversaries. But in the original is neither read our, nor your adversaries, but as I said before, in nothing fearing the adversaries, or fearing them that oppose themselves. The meaning is, that if he might hear or see that both they stood fast by the power of the spirit against the adversaries of the truth, and that they jointly fought together against the adversaries of the truth, as men knit together in one mind, and likewise that in nothing they feared them that opposed themselves against the truth, and the professors thereof, this should be a good proof unto him that their conversation was such as became the Gospel of Christ.

Hence then I observe a third special part, and mark of such a conversation as becometh the Gospel of Christ, which is Christian courage against the adversaries of the truth, and of the professors thereof. If in nothing we fear the adversaries of the Church, and of the truth, but take a good courage against the Dragon and his Angels, this is a good note of such a conversation as becometh the Gospel of Christ. Whereunto the Holy Ghost seemeth to give so many testimonies, as he doth often dissuade all fear of whatsoever and whomsoever exalt themselves against God. Fear ye not them, saith our blessed Savior, which kill the body, but are not able to kill the soul, but rather fear him which is able to destroy both soul and body in hell. In which place our blessed Savior putteth the very extremity of that which any adversary can do against us. For what can any cruel tyrant or bloody persecutor do more then kill the body? Nebuchadnezzar's rage and fury against those three servants of the Lord, Shadrach, Mesech, and Abednego, can no more but take hold of their bodies, and cast them into an hot fiery furnace. And the Devil himself when he would wreck his malice upon Job, what could he do more then touch him in his goods, and in his body? Assault the soul the Devil may by many temptations; and poison the soul Heretics may by their damnable heresies; but none of them all can kill the soul; neither can any of them all prevail farther either against the soul, to infect or defile it by heresies or other pollutions, or against the body to kill or to afflict it, then they have power from God. The Jews in their rage may stone Stephen to death: but though Nebuchadnezzar in his rage command the furnace to be hot seven times hotter then it was wont, and cast Shadrach, Meshech, and Abednego into the midst of it, yet not one hair of their heads shall be burnt, nor their coats singed, nor any smell of fire come upon them. And why, but because the Lord giveth power over the one, and not over the other? The very extremity then which any adversary can do against us, is to kill the body, and that if the Lord give leave they may do: yet saith the Lord fear them not, seeing they can do no more fear them not.

Yea but they are many, and we but few, how should we but fear them? Nay, though they be many, and we but few, how should we fear them, seeing our great Captain Christ Jesus hath said unto us, Fear not little flock? Wherein he implieth that the adversaries are many, and we but few, yet (saith he) little flock fear not. And shall he bid us not fear, and shall we fear? Elisha, we read, feared not the King of Syria, nor all his horses and chariots, nor his mighty host, because he knew that they that were with him were m • e then they that were against him. Be we nener so few, we are to take unto us that weapon of faith, whereof we spake before, and to believe that God is with us, and then we are not to fear, but with good courage and comfort to say, If God be with us, who can be against us? for surely if he be with us none shall be able to prevail against us. Yea but they are mighty, powerful, and strong. Yea but God that dwelleth on high is mightier, and be the adversaries that oppose themselves against us tyrants, or heretics, or spiritual wickednesses which are in the high places, his power is enough to • quell them, and to turn all that they can do against us to the furtherance of his Gospel, and to our salvation. And why are they mightier and stronger then we? Is it because they are moe then we? One God and Savior of us all Christ Jesus enow for them all. If he go forth with our armies, nay if he go forth with us alone, with thee, or with me, hell gates shall not be able to prevail against us.

What then? Are we desperately to run upon their pikes, and to put our selves in danger, or securely to walk, and only contemn them? No, these are extremities on the other side, and either to run our selves into danger when we need not, or to wish assaults by Satan, grappling with heretics, persecution by tyrants; or on the other side, to sleep the matter when such adversaries lay their batteries against us, what else is it but to tempt the Lord by willfulnes and security? We are to fear them so, that we avoid them, and run not our selves 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 Savior himself so feared, that he run not himself into the danger either of any other adversary, or of the Devil when he was tempted, but was led aside by the spirit into the wilderness to be tempted of the Devil, and so he feared that he took heed of being circumvented either by any other adversary, or by the Devil, and therefore returned upon his false allegations of scriptum est▪ true allegations of scriptum est. And so we are willed to fly into this City, when we are persecuted in that; to beware of dogs, and of evil workers, and to watch, because our adversary the Devil 〈◊〉 a roaring lion walketh about seeking whom he may devour. S • that we are to fear them to avoid them; and to fear them to beware of them. But we are not to fear them as to be • daunted or dismayed by them, or to forsake the truth f •• them. We are not to fear them, as for fear of them 〈◊〉 join our selves unto them, and to shrink from the hope of a good profession; but herein we are to take a good courage to stand against them without being thrown down by them, and with one mind to fight together against them to throw them down. And in this sense it is where such like exhortations are, as not to fear the adversaries; not to fear them as to join our selves unto them, or to shrink from a good profession for them, but in Christ his cause, and in the defense of the truth to take a good courage against them, even as our Savior willeth where he saith, In the world ye shall have affliction, but be of good comfort, I have overcome the world. Though the world afflict and persecute you for the truths sake, yet fear not, nor shrink from the truth, but be of good comfort, and stand, and fight for the truth: for though happily they prevail against us, and have their wills over us, yet neither do they overcome, nor are we overcome, but if we die for the truth, our soul marcheth valiantly, and we triumph gloriously.

This 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 Gospels, the best of us; insomuch that it shall be needful to say unto Paul, be of good courage Paul; and unto all of us, Fear not little flock, be of good comfort: for while we live here in the body of this flesh we have our weakness and infirmities, our wants which had need to be supplied; our falls which had need to be pardoned, and our faint hearts which had need to be encouraged. But who so feareth them so, that for fear of them he fall away from a good profession, it had been better for him never to have known the way of truth, then after he hath known it to turn away from it for fear of any adversary. Such our Fathers have heard of, and some of us have seen. But let us hearken unto our blessed Saviors exhortation thrice repeated, not to fear the adversaries. He hath there said, Whosoever shall confess me before men, him will I confess also before my Father which is in heaven: But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. And again, He that taketh not up his cross, and followeth after me is not worthy of me. He that will save his life shall lose it, and he that loseth his life for my sake shall save it. That Chapter is well worth the reading for this purpose, wherein our Savior abundantly prepareth and armeth his children against persecution, and fear of any adversaries.

Yea but what reason is there but to fear the adversaries? In the very next words immediately following, the Apostle giveth three reasons to encourage the Philippians, and in them us: As 1. that the adversaries persecute the truth, and persecute them, it is to the adversaries a sure token of perdition; and why should any fear to see his adversaries run unto destruction? 2. That they fight together against them, and fear them not, is to them a sure token of salvation▪ and why should any man fear a mark of his salvation? 3. That persecution causeth perdition to the adversaries, and salvation unto them: it is of God, and why should an • fear persecution by the adversaries, which God turneth to the destruction of the persecutors, and to the salvation of the persecuted? This I take to be the argument and sense • of these words.

Which is to them a token of perdition.] This is the first mo • iue and reason to persuade the Philippians, in nothing to fear the adversaries, which oppose themselves against them, and against the truth, even because this same thing, • hat they are adversaries to them and to the truth, is an evident token of destruction to their adversaries. Whence I observe, that the fury and rage of tyrants and persecutors against the truth and professors thereof, is an infallible sign of their destruction. Malice (saith the Prophet) shall • slay the wicked, and they that hate the righteous, shall perish. Do the wicked then and ungodly of the earth malign the children of God? This surely is a token of their destruction: for malice shall slay the wicked. Do they hate and persecute the children of God? This surely is a token unto them of perdition: for they that hate the righteous, shall perish. Very plain to this purpose is that of the Apostle, where he saith, It is a righteous thing with God, to recompense tribulation to them that trouble you, when the Lord Jesus shall show himself from heaven with his mighty Angels, &c. Where the judgment of the Lord i • very plainly and peremptorily set down against them that trouble and persecute the Saints of God. Do the children of darkness then trouble and persecute the children of light? It is a plain fore-runner and prognostication of that fearful and everlasting perdition, wherewith they shall be punished, when the Lord Jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them. And the more they rage against God's children, the more manifestly they declare that they run to their own destruction: as Cain when he slew his brother Abel, and Jezebel when she destroyed the Lord his Prophets, then they ran amaine to their destruction. Before, when Cain was wroth with his brother, and Jezebel imagined mischief against the Lord his Prophets, they were in the high way; but when their rage brast out into cruel murder, then they marched furiously, and posted apace to their destruction.

Howbeit, here ye must understand, that persecution and rage against the Saints of God, is only an infallible sign of destruction unto them that obstinately persist therein: for if God grant grace unto repentance, their sin shall no more be had in remembrance. Even as we see in our Apostle, who persecuted the Church of God extremely, and wasted it, a • himself confesseth: but he did it ignorantly through unbelief, and therefore afterwards was received unto mercy, and was made the great instrument of the Lord, to the salvation of many thousands. But unto them that go on with an high hand, and as they have begun, so continue to persecute the Church of God, this is an infallible token of their perdition, yea it is a clear cause of their destruction: as we see heavy plagues and judgments to have overtaken Hananiah, Shemaiah, Amaziah, and others, because they were malicious enemies against his Prophets, Jeremiah, Amos, and others.

The use which our Apostle here teacheth us to make hereof, is this, not to fear the adversaries that oppose themselves against us: for when they persecute us from one City to another, beat us, imprison us, and every way afflict us, whom hurt they? Even themselves, they run themselves upon the rocks, and bring upon themselves swift damnation. They think they have great masteries over us, but indeed themselves smart for it. Let them therefore look unto it, how they hold on to wreck their malice upon us, and let us not fear all that ever they do or can do against us.

Yea but though they hurt themselves, yet they hurt us also: how should we then but fear them? Nay that is the next reason wherefore we are not to fear them, because their persecution and rage against us is no harm unto us, but a token unto us of salvation. And to you of salvation: that is, The fury and rage of the adversaries against you, if ye stand fast, and fight together with one mind, through the faith of the Gospel, is a plain token unto you of your salvation. Whence I observe, that persecution by the adversaries is unto God's children a token of their salvation. We rejoice (saith the Apostle) of you in the Churches of God, because of your patience and faith, &c. Again, I bear in my body (saith the Apostle) the marks of the Lord Jesus. Whereby he signifieth, that his afflictions were the very marks of his salvation through Christ Jesus, as whereby he was made like unto him. Again, If we suffer with him, we shall also reign with him. And again, Blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven. The Scriptures are very plentiful to this purpose, clearly showing, that persecution by the adversaries is unto God's children a token of their salvation: A token, I say, but not a cause; for that of the Apostle is ever true, that the afflictions of this present time are not worthy of the glory which shall be shown unto us. Unto the adversaries indeed, their persecution and rage against us, is so a token, that it is also a cause of their destruction: for sin being a just cause o • death, according to that of the Apostle, The wages of sin is death, surely this great and grievous sin of persecuting the truth, and the professors thereof, must needs be a just cause of their endless destruction. But unto us, their persecution and their rage against us, is only a token, not a cause of our salvation: for both to suffer for Christ, is the gift of God, as it is in the next verse, and salvation also through sufferings, is his gift by grace through faith. So that it is no cause; but it is unto us a token of salvation, as both this and many other places show.

Howbeit, here ye must also understand, that so their persecution and rage against us is a token unto us of salvation, if we continue in one spirit, and in one mind, fighting together against them, through the faith of the Gospel, and in nothing fearing the adversaries. It is not standing 〈◊〉 while, and not continuing; or fighting for a blow or • woe, and then giving the bucklers; or taking courage for a spirit, and afterwards for fear falling away, that betokens our salvation. But he that continueth unto the end, he shall be saved: he that fighteth lawfully, and as he should, he shall be crowned; and he that for fear flatly falleth away, purchaseth unto himself a fearful judgment.

The use which our Apostle teacheth us to make hereof, is this, as of the former, not to fear the adversaries which oppose themselves against us: for what if we be tried by mockings and scourgings, yea moreover by bonds and imprisonments? What if we be stoned, hewn asunder, slain with the sword, afflicted and tormented many ways? This is unto us a token of our salvation. They think that t •• s they hurt us, and have their willes over us: but indeed thus they further our reckoning in the day of Christ Jesus. Let us therefore not fear what they do or can do against us: but let us be of good courage, and hold fast the profession of our hope unto the end.

LECTURE XXIII.

YEa, but how and whence is it that persecution betokeneth perdition to the adversaries, and salvation unto us? It is of God, as our Apostle in the next words saith. And this is the third motive or reason which the Apostle useth, to persuade the Philippians not to fear the adversaries, because it is of God that persecution is perdition to the adversaries, and salvation unto them. Whence I observe, that it is of God that tribulation is recompensed unto them that trouble us, and salvation unto us which are troubled. This also our Apostle plainly witnesseth in another place, where he saith, It is a righteous thing with God, to recompense tribulation to them • hat trouble you, and to you which are troubled, rest with us, &c. Where not only this is manifestly set down, that God recompenceth tribulation to the troublers, and rest to the • roubled; but withal, that it is a righteous thing wi • h God so to do. A righteous thing indeed with God, in respect of his justice to the one, and a righteous thing in respect of his promise unto the other: for in respect of his justice, it is a righteous thing with him to recompense tribulation to them that trouble his Saints, because they deserve to have vengeance rendered unto them in flaming fire; according to that of the Apostle, The wages of sin, that which is due in justice unto sin, is death, and damnation; and judgment merciless, due in justice unto him that showeth no mercy, and therefore doubtless unto him that without all mercy rageth and persecuteth. And in respect of his promise, it is a righteous thing with him to recompense rest unto them that are troubled, because he hath promised the kingdom of heaven to them that suffer persecution for righteousness sake, saying, Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven: and again, If we suffer, we shall also reign with Christ. That persecution then causeth perdition to the adversaries, and salvation unto us, it is of God, who in justice rendereth unto them as they have deserved, and for his promise sake rendereth unto us as he hath promised.

For this ye must here note and understand, that persecutions, afflictions, sufferings, and wrongs by adversaries, are in themselves, and in their own nature, punishments of sin, as is also death; and hereby God in justice might punish our sins and our iniquities: for if he should bring upon us the bloody persecutions of such Tyrants as were Nero, Domitian, and the rest of those cruel persecutors in the Primitive Church, he might thus plague us for our offenses, and himself be just in all his ways, and holy in all his works. But unto us his beloved ones, and his redeemed, these things are not that which in themselves and in their own nature they are, and which in God's justice they might be unto us, even punishments of our sins, but only fatherly corrections, and loving chastisements, whereby in mercy God exerciseth us, represseth sin in us, and bowlteth the branne of corruption out of us here in the body of this flesh. And as unto us in mercy death is made of God not that which in it own nature it is, a punishment of sin, but an entrance and passage unto life; so in mercy hath he promised, that afflictions, persecutions, and the like, shall be unto us, not that which in their own nature are the beginnings of greater miseries, but fore-runners of our salvation in the day of Christ Jesus. It is not then of the nature of suffering persecution, ye see, but it is of God, that persecution betokeneth unto us salvation, that salvation is recompensed unto us which are troubled. He in mercy hath promised that so it shall be, and therefore so it shall be, and it is a righteous thing with him that it be so.

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

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

It followeth; For unto you it is given &c.] These words are both a proof of that which went immediately before, and a fourth motive likewise to persuade the Apostles former intendment. Immediatly before he had said, that God in persecution gave them a token of their salvation. The proof here is: Unto you it is given of God by grace to suffer for Christ his sake; therefore in suffering God giveth you a token of your salvation: or thus, sufferings for Christ are testimonies of grace unto you of God, therefore they are arguments and tokens of salvation unto you of God. And as thus these words serve for proof of that, so are they a notable motive to persuade the Philippians not to fear the adversaries: for thus out of the Apostles words I frame the motive: Who will be afraid of a singular gift of God? but to suffer for Christ his sake is a singular gift of God to you, therefore ye are not to fear persecution by the adversaries. And that to suffer for Christ his sake is a gift of God he showeth à pari, from the like; as to believe in Christ is the gift of God, so to suffer for Christ, both gifts of God, and unto whom the one is given, the other may not seem strange. For unto you it is given, to wit by grace, for so the word signifieth, for • hrist, that is in Christ his cause, not only that ye should believe in him, as others profess they do; but also to suffer for his sake, which many others shrink to do. Even both these, faith in Christ, and persecution for Christ his sake are the gift and grace of God towards you.

Here then first I note that the Apostle saith, it was given by grace unto the Philippians to believe in Christ. Whence I observe that faith in Christ is the gift of God by grace. Which also Christ himself teacheth us where he saith, No man can come unto me, except it be given him of my Father. Whereby he meaneth that no man can come unto him, that is, can believe in him and his Gospel, except it be given him of his Father. For so by coming unto him diverse times in that chapter is meant believing in him: a • when it is said, He that cometh unto me shall not hunger, and he that believeth in me, which expoundeth the former, shall never thirst: and again: Him that cometh unto me, I cast not away, which is all one with that, He that believeth in me shall not perish. So that it is clear, that when our Savior saith, that no man can come unto him except it be given him of the Father, the meaning is, that no man can believe in Christ, except it be given him of God. And to the Hebrews Christ Jesus is called the author and finisher of our faith. And wherefore was it, that when Christ preached, and when his Apostles and Disciples preached, some believed, and others believed not, but because unto some he gave grace to believe, and not unto others? For only they unto whom it is given of God to believe do believe.

But how doth God give this gift unto us to believe in him? Even by his holy spirit, therefore called the spirit of faith, because God by the inspiration of his holy spirit worketh faith in us. But by what means doth he work faith in us? Even by the hearing of the word preached, as it is written, Faith cometh by hearing, and hearing by the word of God. Where the holy Apostle showeth, that hearing of the word, even of the word of God is that ordinary means whereby the Lord worketh faith in the hearts of his children. He blesseth and sanctifieth the hearing of his holy word unto them, and reacheth it unto their hearts by the finger of his holy spirit, and so they are begotten in the faith of Christ Jesus. Thus Lydia was brought unto the fai • h, as Luke witnesseth where he saith, that the Lord op • n • d her heart, so that she attended unto the things which Paul shake, and believed. She heard the word, the Lord opened her heart, and she believed. And thus 3000 souls were brought unto the faith in one day, of whom it is said, that when they heard the word they were pricked in their hearts, and believing they said, Men and brethren what shall we do. They heard the word, they were pricked in their hearts by the spirit, they believed, and were baptized. So that faith in Christ ye see is the gift of God, given by his spirit through the hearing or the word preached: Non omnibus, non enim omnium est fides, sed tantum electorum: vnde dicitur fides electorum, & hic v • bis donatum est. Not to all men, for all men have not faith: whence it is called, the faith of the elect; and in this place, To you it is given.

Is then faith a gift of God by grace? This may teach us that it is not in our selves, or in our own power to believe if we will, and when we will, neither that for any merit or worth of ours this gift is given unto us: for if it be in our selves 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 our selves. 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 our selves: and by grace it must be had, or else can never be had, and therefore not by our own merit. Every good giving is from above, therefore faith is given of God; therefore it is not in our selves to believe if we will. And by the grace of God we are that we are, therefore faith whereby we are the sons of God is by grace, 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 & 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 vn • eleefe; help the wants and weakness of faith. And after • he example of the Apostles, Lord increase our faith. He gi • eth where it wanteth, he increaseth where it is, and he con • irmeth where it is weak. Let us therefore by prayer go • nto him, to have the wants of our faith supplied, the weakness of our faith strengthened, the less then grain-small • ittlenesse of our faith increased. He hath said, Ask, and ye • hall receive, and he giveth liberally, and reproacheth no man. Let us therefore ask in prayer faith of him that giveth it, and assuredly he will give liberally, even that mea • ure wherewith he will be pleased.

Again, doth God give faith by the hearing of the word preached? This then may teach us gladly to frequent those places where we may hear the word preached, His power • know is not limited to this means, but that he can (if he will) beget us in the faith without these means. But by this means he hath appointed to give this grace, and ordinarily he giveth this grace by these means. And yet how careless are we too too many of us, of using this means of hearing the word preached; as if either this gift of faith in Christ Jesus were not given by these means, or we esteemed not this gift, and so neglected these means, or were strong enough in the faith, and so needed not these means? Why should we love rather to sit reading in our houses, or drinking in our houses, or idle in our houses, or to be playing in the streets, or walking in the fields, or or any otherwise occupied, then to come unto the house of the Lord, and to hear the word preached.

Now the means of begetting & confirming us in the faith, are offered unto us. We know not but the time may come, wherein we may think that the Sparrowes and Swallows are happy, that have their nests by the Alters of the Lord. Ye that gladly come unto the house of the Lord, and rejoice in the word of your salvation, comfort yourselves in that ye use the means whereby God hath appointed to beget you, and to confirm you in the faith of Christ Jesus, and assure yourselves of his blessing upon these means. As for the rest that love darkness better then light, and under this or that pretence whatsoever, will not come to hear the word preached; let them fear, for want of faith and a good conscience in that day, to hear the word, which will be too fearful for them to hear, Go ye cursed, &c. But I proceed to that which followeth.

The second thing which here I note, is that the Apostle saith, it was given by grace unto the Philippians to suffer for Christ his sake, not simply to suffer, but to suffer for Christ his sake. Whence I observe, that persecution and suffering for Christ his sake, is a gift of God by grace. And this our Savior himself showeth by those his words unto Peter, when he had cut off Malchus his ear, where he saith unto him, Put up thy sword, shall I not drink of the cup which my father hath given me? To suffer death was a cup which his father had given him to drink, and should he refuse the gift of his Father? And thus it appeareth, that the Apostles thoght, when they rejoiced that they were counted worthy to suffer rebuke for Christ his name. This they thought was their glory, and a special gift of God by grace unto them, not communicated unto others, who could not endure any such sufferings for Christ, but by a special gift given of god unto them, & therefore they rejoiced in their sufferings.

Now here ye must understand that all sufferings are not sufferings for Christ his sake, and that all that say they suffer for Christ his sake do not suffer for Christ his sake; for such there are as suffer as evil doers; touching which sort of sufferers the Apostle exhorteth us saying, Let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters. And again, such there are as say, they suffer for Christ his sake, and his truths sake, when in truth they suffer for troubling the Church with their heresies, as many Heretics heretofore, and for treason against their Prince and Country, as some in our day • . Know therefore that two things are required in him that suffereth for Christ his sake. The one is, that his adversaries persecute and trouble him not as an evil doer, not for tumults • n the Church by schism, or heresy, not for treason, or any • ause that is not good, but even because of his constant • rofession of Christ, and of his truth. And therefore the • ufferings of malefactors, of Heretics, schismatiques, trai • ors, or others that suffer for an evil cause, are no sufferings • or Christ his sake. The other is, that with patience he suffer • hatsoeuer he suffereth only for Christ and his truths sake, • ithout respect of shame, gain, glory, or any other like • hing in the world. And therefore the sufferings of such as • uffer because they shame to be counted reuoltors and A • ostataes, or because they desire to be honored as Martyrs, • r in any like respects, are no sufferings for Christ his sake. To suffer then for Christ his sake, is with patience to endure mockings, scourgings, bonds, imprisonments, and death it • else, even for his own sake, and for his truths sake; and • ather then we will depart from him, or prejudice his glory. And thus to suffer for Christ his sake, is a singular gift of God by grace, as hath already been shown; not the afflictions and persecutions themselves in themselves, but • hus to suffer them.

Now the Use which our Apostle teacheth us to make hereof is this, not to fear the adversaries in anything. For who would be afraid of a singular gift of God? Now to suffer for Christ his sake by the adversaries is a singular gift of God. Let us not therefore in anything fear our adversaries, but take good courage against them.

Again, this may serve to teach us what novices yet we are in the school of Christ; for how many of us esteem it a singular gift of God to suffer persecution for Christ his sake? Surely, if we had learned this lesson well, we had profited very well in the school of Christ. But when we are taught this lesson, what do many of us, I hope not many here, but in many places what do many say within themselves? surely I fear to remember what they say. But do they not say, I bid no such gifts, such gifts be far from me, let him bestow such gifts on his dearest children, not on me; and such other blasphemous speeches, which the godly may fear to hear or utter? And indeed he giveth no such gifts to such▪ But let us know, that then we have well profited in the school of Christ when we have well learned this lesson, that to suffer for his Christ's sake is a singular gift of God; especially when we have so learned it, that when it comes to the practice, we can so account it.

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

Another thing yet I observe in that the Apostle saith, unto you it is given not only to believe, but to suffer for Christ 〈◊〉 sake: and that is, that to suffer for Christ his sake is an argument of faith, and a note of God's Church and chosen children. For unto none is it given to suffer for Christ his sake but unto whom it is first given to believe, and it is for him that is borne after the flesh to persecute him that is borne after the spirit; as it is written, as then he that was borne afte • the flesh (speaking of Ishmael) persecuted him that was born • after the spirit, meaning Isaac, even so is it now. All of them indeed strive not unto death, but most of them at one time or other are put to it, to take up their cross, and only they suffer for Christ his sake: for unto them it is given, and only to them to suffer for his sake.

This then may teach us, to brook the cross, when he layeth it upon us. For it is no strange thing that the cross be laid upon the children of the kingdom, and that their faith be tried by troubles. Nay rather it is strange if it be not so. And there • fore the Apostle saith, Dearely beloved, • ink it not strange concerning the fiery trial which is among you • prove you, as though some strange thing were come unto •• u, &. If therefore, if it be the will of God that we suffer •• r Christ his sake, let us cheerfully take up our cross and •• llow him, knowing that afflictions and sufferings are the • arkes of the Lord Jesus in our body, and that he will not •• ffer us to be tempted above that we be able, &c. It •• lloweth.

Having the same fight] This is the last motive or reason • o persuade the Philippians in nothing to fear the aduer •• ries, wherein he presseth them with his own example, •• at as they had seen him at Philippie in nothing to fear the • duersaries, and now heard that at Rome he feared them • ot, so they should in nothing fear the adversaries. But • ow saith the Apostle that he had fought, and now did •• ght? He fought and overcame, as Augustine saith, Non re •• stendo, sed patiendo, he changed no blows with the aduersa • ies, but in his sufferings he was patient, and constant, & nei • her for bonds, nor imprisonment, nor fear of death shrunk •• om the profession of his hope. This was his fight, and • hus he overcame.

Hence then, 1. I observe, that it is no light matter to en • ure the cross for Christ his sake, but it is a fight with the • duersarie, even a round trying of the mastery who shall • uercome. Now in this fight the field is won, and the mastery got if we patiently & constantly endure the cross. • et us therefore stand fast, that at the last we may say with • he Apostle, I have fought a good fight.

2. Hence I observe that the example of God's Saints, that • aue suffered before us, should encourage us gladly to suffer • or Christ his sake. And therefore our Savior encourageth, his Disciples against persecution thus, saying, so persecuted • hey the Prophets which were before you: And again, If the world hate you, ye know that it hated me before you: And again Take the Prophets (saith James) for an example of suffering adversity, and of long patience. As therefore we have the holy men of God for an example, let us gladly suffer for Christ his sake, and in nothing fear the adversaries.

3. Hence I observe that the Pastors ought to be unto their flocks examples, as of other good things, so of patience and constancy in suffering for Christ his sake.

4▪ That great and long crosses may lie upon them when God loves most: as here on Paul: on the Israelites 400▪ years in EGYPT: on Abraham in his barennesse.

THE SECOND CHAPTER.