Lectures Upon Philippians

LECTURE XXVII.

THE Apostle being now prisoner at Rome for Jesus Christ, in writing this Epistle to the Philippians, and diverse others which he wrote there in his bonds for the Gospel's sake, giveth most manifest and evident proof of the great care which he had over all those Churches which he had planted in all places. In all which his Epistles as here laboreth to confirm them in the truth of that doctrine which by his preaching they had embraced, so most carefully everywhere he admonisheth them not to be troubled at the bonds which he suffereth for the Gospel's sake, assuring them that his imprisonment, afflictions, and all things that came to him were to the furtherance of the Gospel which he had preached. In which points also the Apostle having labored earnestly in the former Chapter of this Epistle, now in this Ch • pter in the words before my text, he exhorteth them above all things to humility, meekness of mind, and brotherly love, that they should do nothing through contention, or vain glory, or self-conceit, but that every man should esteem other better then himself, and should look on the things of other men, and not on his own things.

In these words which I have now read unto you, the Apostle goeth forward to excite and stir up the Philippians, and in them us, unto this same true humility, meekness of mind and brotherly love. Wherein that he might the rather prevail with them, he presseth the example of Christ, saying, Let the same mind be in you, &c. In the opening and declaring of which example of Christ Jesus, he first setteth down his humility, and then the issue thereof, which was his exaltation into glory. His humility is here described to be twofold. First, in that he being in the form of God, i. being God, and without all injury to the Godhead, equal in might, power, and majesty unto the Father, yet made himself of no reputation, and took on him the form of a servant, 1. was made man, even the most abject amongst men. 2. In that being made man he humbled himself, willingly laying aside as it were the power of his Godhead, and became obedient, in all things which the law required of him, unto the death, even the most shameful death of the Cross. After this double description of Christ his humility, followeth, and is set down the issue thereof, which was that he was not left in this lo • estate, but was highly exalted far above all principality, and power, and might, and domination, and every name that is named not in this world only, but in that also that is to come, so that at his name should bow every knee, both of things in heaven &c. The argument then or reason, which the Apostle draweth, to persuade them to true humility, & brotherly love one towards another, from Christ his example in effect is this: If Christ who being God blessed forever, and equal to the father, yet so far humbled himself that he became man, and took on him the similitude of sinful flesh: And again, if Christ descending from heaven in the similitude of sinful flesh, and being made man, did yet so far humble himself, that he became obedient to the death, even the death of the cross. Lastly, if Christ being God, and having humbled himself to be man, and being man, having humbled himself to the death of the cross, was therefore highly exalted, and had a name given him above every name &c. how then ought we sinful men to put on us this humility, and meekness of mind, no man through arrogancy treading down his weak brethren, but every man esteeming other better then himself? This I take to be the Apostles argument in this place. It is then as if he had thus said:

O ye Philippians my hearts desire for you is, that ye may be found perfect and entire, lacking nothing, in the day of Jesus Christ. Wherefore I beseech you that nothing be done among you through contention, or through vain glory, but that ye be like minded one towards another, that ye love one another, and that in all humbleness and meekness of mind ye submit yourselves one unto another, & every man esteem other better then himself. Learn I beseech you of Christ Jesus himself, whose Disciples, whose servants, members of whose body ye are, learn I say of him to be humble and meek. For he being God, and without all injury to the godhead equal in glory, and honor, and majesty unto the Father, yet made himself of no reputation, and became man, and was like unto man in desires, in infirmities, in sorrows, and in all things sin only excepted: yea being man, he so far humbled himself, that he was obedient in all things even unto the death, and that the shameful death of the cross, where • he hung between two thieves. Let the same mind be in you that was in Christ Jesus: be ye humble and meek as he was, not in that degree, but in some measure frame yourselves unto that humility that was in him, and then assure yourselves, that as Christ was not thus lef • but was highly exalted, &c. so you, if you humble yourselves, you shall • be exalted. This I take to be the meaning of these words of the Apostle.

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

First therefore in the exhortation we are to note what it is whereunto the Apostle exhorteth the Philippians, and in them us. The thing whereunto he exhorteth both them, and us, and all that will live godly in Christ Jesus, is, that we should be humble and lowly, kind and courteous, gentle and loving one unto another, in all humbleness submitting our selves every man one unto another, and in all meekness of mind esteeming every other man better then himself. The like exhortation the same Apostle maketh, where he saith; be affection •• to love one another with brotherly love, and in giving honor go out before another. In which place the Apostle together with his exhortation unto humility, the fruit whereof is the preferring of our brethren in honor before our selves, joineth the ground thereof, which is love. For if we love our brethren, then we can willingly submit our selves unto them, and prefer them before our selves: but where this love of our brethren is not, there is contempt of them, and lifting up of our selves above them. The like exhortation also the Apostle Peter hath, where he saith, Submit yourselves every man one unto another, and decke yourselves inwardly in lowliness of mind: In which place you see how the Apostle speaketh of humility, as of a special ornament wherewithal the child of God is decked, and beautified more than with all costly jewels, and precious ointments whatsoever. But here it is to be observed, even from the Apostle in this place of Peter, that there is a twofold humility and holiness; the one inward, the other outward; the one of the mind, the other to the eye, the one true and holy, the other ill and hypocritical. Of the outward and hypocritical humbleness the Apostle speaketh where he thus writeth unto the Colossians; Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, &c. For the understanding of which place it is to be understood, that there were craftily crept in amongst the Colossians certain which taught them to worship Angels, because forsooth it was a point of great arrogancy straight-way to rush into the holy place, and to worship God: greater humbleness beseemed them then forthwith to rule into God's presence, and to fall down before him, and to worship him. Much like unto those who at this day teach men to use the intercession of the saints departed this mortalytie, and to make their prayers unto them, not boldly and presumptuouslie themselves to enter into the Kings palace before the throne of grace, but in all humbleness to prostrate themselves before the saints and their images, that so their prayers and supplications through their intercession may be accepted with God. But against such as by such humbleness • eeke to abuse us, the Apostle plainly warneth us in this place; • or that this humbleness is a voluntary submission not taught • y God, but chosen according to men's own fantasie. The • nward humility, and lowliness of mind is that whereof Pe • er here speaketh, and whereunto our Apostle in my text exhor • eth. It is the heart, the mind, and the soul that God regardeth: there must be the seat of humility, if it be true humility. The glory of the true Christian is within; and therefore it is said, The Kings daughter is all glorious within: the kings daughter, i. the Church, and then if thou be a lively member of the Church, thy glory is within, and thy outward humility is then good when it proceedeth from within, even from the lowliness of the mind.

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

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

A third property of it is, as to humble us so before God that we willingly acknowledge whatsoever good thing we have, to be only from God without any merit in our selves so without self respects to regard the good of others, and of God's Church. For the truly humbled man doth not look on his own things, as it is in the former verse, as so loving them that he careth not for the things of other men; but he looketh on the things of other men, and whatsoever is good for God's Church that he doth. I wish there were no cause of fear that this humbleness of mind were wanting. But who seeth not that the reformation of many abuses is hindered, that many godly and Christian exercises are stayed, that much good many times is left undone? and why? Forsooth because such a one moved it, because such and such men call for it, such and such men like too well of if, and therefore rather then please their humors, let things stand as they are. A thing in practice too too common, and what humbleness of mind where it is so? By this which hath already been spoken, I think, it may appear how little hitherto we have hearkened to this exhortation of the Apostle. Well I beseech you, that whatsoever is amiss in this behalf may be amended. Decke y • ur selves inwardly with lowliness of mind: in giving honor go • e before another: esteem every man another better then himself: • t neither opionion of wisdom puff you up, or of wealth make you • ell; but submit yourselves one unto another, and let the same • ind be in you that was in Christ Jesus. And so I come to my se • ond note out of this exhortation.

2. In this exhortation I note the inducement which the • postle useth to move them unto this humbleness of mind, • hich is the example of Christ Jesus. Let the same mind be • you that was in Christ Jesus. Will ye then have a reason why • e should be lowly in mind? Christ Jesus, whose example is • erule of our life, and whose actions ought to be our instru • tions, he so humbled himself that being God he for our •• kes became also man; how then ought we to submit our • elues one unto another in all humbleness and meekness of • inde? The like motive or reason is used by our Savior Christ himself, where he saith unto the people that were with • im, Learn of me that I am meek and lowly in heart: as also • here he washeth his Disciples feet to teach them humility, and • hen saith unto them, I have given you an example that ye should • n even as I have done to you. What should I go forward to • uote Scriptures to this purpose? Nothing more usual in the • criptures then by the example of Christ to stir up unto our • euerall duties: and what ought to be more effectual with us • o persuade us? when the soldier sees his Captain fight, • here needs no further spurr to set him into the batteil. Christ is our Lord, and we his servants: if he our Lord and Master have given us such an example, and have said unto us, • oe as ye have me for example, should there need any further • purre unto us for this duty? If he have so humbled himself • or us, that being God he became also man, if he have had • uch compassion on us that when we were enemies unto him • e reconciled us unto God, if he so loved us that he laid down his life for us, how ought we to be humble and lowly minded one towards another? how ought we to have compassion upon our poor brethren, especially in this heavy time? how • ought we to love one another with brotherly love? Christ my brethren is our head. If we be members of his body, we must draw our life and our spiritual nourishment from him; we must in all things grow up into him which is our head. Fare be it therefore from us to disdain our brethren, to wrong them, to oppress them, to contemn them, to swell in pride against them. Nay rather, let us use one another with all kindness, with all gentleness, with all meekness. Let us submit our selves one unto another, let us be like minded one toward another in Christ Jesus. Himself exhorteth us hereunto, he hath given us an ensample, Let the same mind, &c.

Thirdly, I note the humility of Christ, whose example the Apostle here exhorteth us to follow. His humility is here described by the Apostle, first by his incarnation, in that being God, he vouchsafed to take flesh of the blessed Virgin, and to become man, like unto us in all things, sin only excepted secondly, by the work of our redemption, in that being man he yet again further humbled himself, and became obedient to the death, even the most shameful death of the Cross. In the description of Christ his incarnation are very many things most worthy our observation, touching both the natures in Christ his God head, and his Manhood. I can only point at some of the heads of those observations which hence were to be made, and more fully handled. First for the Godhead of Christ, in that it is here said, that he was in the form of God, it is thereby proved, that Christ was true God: for in the self same manner and phrase of speech that here he is said to be in the form of God, in the same is it afterward said that he took on him the form of a servant. Where by the form of a servant the Apostle expresseth his Manhead, as here by the form of God is expressed his Godhead. Neither indeed can any be in the form of God, who is not true God. And as in this place he is said to be in the form of God, whereby is meant that he is God; so in other places plainly and directly heads said to be God, as in the Epistle to the Romans, Of when are the Fathers, and of whom concerning the flesh Christ came, wh • is God over all, blessed forever: and to the Colossians, In Christ dwelleth all the fullness of the Godhead bodily: and in the Acts, Take heed &c. to feed the Church of God, which he hath purc •• sed with his own blood. The phrase of speech in this place is somewhat different, but it is all one as if he had thus said, who • eing God. Secondly, I note touching the Godhead of • hrist, that he was equal in all things unto God the Father, the Apostle plainly showeth, where it followeth, that he • ought it no robbery to be equal with God: for in that he saith, thought it no robbery, he plainly showeth, that it was his • ght, and no injury at all unto the Godhead, for him that • as God to be equal unto God. If then it be Christ his right, •• d no injury at all to the Godhead, that Christ be equal vn •• God the Father, then Christ as touching his Godhead is • quall unto God the Father, howsoever touching his Man • ood he be inferior to the Father. And this be noted tou •• ing the divine nature of Christ.

Now touching Christ his Manhood: First, in that it is here • id, that he made himself of no reputation, or as the word signi •• eth, that he emptied himself, and of all brought himself unto • othing, I note Christ his Manhood not forcibly to have • eene imposed upon him, but himself voluntarily to have •• ken on him the form of a servant. When therefore it is said, •• at God sent his Son in the similitude of sinful flesh, and again, •• at God so loved the world, that he gave his only be gotten Son, &c. where God the Father is said to have sent, and to have gi • en his Son, and the Son is said to be sent, and to be gi • en, we are to understand the speeches thus, that God the •• there sent his Son, and God the Son was sent of the •• there, yet God the Father, and God the Son, being not • woe God's, but one God distinguished into two persons, it is • ghtly said that God the Father sent the Son, and that the • on being one God with the Father, made himself of no •• putation, voluntarily descending from his Majesty, to be • artaker of our misery: for if himself had not thus humbled • imselfe, who could have imposed this base estate upon him, •• mselfe being God blessed forever? The Angels which kept • ot their first estate, they were thrown down lower than • he earth, even to be reserved in everlasting chains under • arknesse, unto the judgment of the great day. But Christ • hen he was equal unto God in fullness of power, glory, ma •• estie, knowledge, abased himself, and of almighty, made himself full of infirmity; of immortal, made himself mortal. Secondly, in that it is said, he took on him the form of a servant, I note that Christ so became man, as that he ceased not to be God. For it is not said that the Godhead was changed into the Manhood, but that Christ being God, took 〈◊〉 him the form of a servant, so uniting the God head and Manhood in the unity of person into one Christ, as the reasonable soul and flesh is united into one man. A distinction therefore of natures there is in Christ, but no confusion of substance; one Christ, and he both God and man. Thirdly, it that it is said he was made like unto men, I note the truth o • his Manhood: for the Apostles meaning is, that in no sort be took on him the nature or qualities of Angels, but took the seed of Abraham, and so made himself man; that in nothing he differed from the common sort of men, tasting of all man infirmities, and in all things was as man, sin only excepted Lastly, in that it is said, he was found in shape as a man, I note the same thing that before, namely the truth of Christ his Manhood: for in these words the Apostle his meaning i • , that his very person and behavior shown him to be a man and a man (as the Prophet speaketh) full of sorrows. Th •• have I briefly pointed at some of those notes and observation which may easily be gathered touching the Godhead and Manhood of Christ, out of this description of Christ his humility in his incarnation.

To knit up the whole in one general note and observation, here we may most clearly observe the great humility of our Lord and Savior Christ Jesus: even this one description of his incarnation may both most lively present it before our eyes, and be a most clear pattern unto us how we ought to be minded one towards another. He that was very God, of the substance of the Father, glorious in majesty, wonderful in power, only wise, of right, and without any injury to the Godhead at all, every way equal unto God the Father, of himself vouchsafed to descend from his high and glorious majesty, and to take into the unity of his person the nature of a man, even the base condition of a servant, and in everything that concerns man's nature to be like unto all other men, sin only excepted. Here is love passing the love of women, and here is humility beyond all comparison. Who knoweth not this? and yet who followeth this pattern of Christ Jesus set before him? He when we were enemies unto him, vouchsafed to come unto us: which of us will vouchsafe • o go unto our enemy, and be reconciled unto him, though • he commandment be, that the Sun should not go down upon our wrath? Nay how hardly are we drawn to come unto him that hath thus vouchsafed to come unto us? Let the • ell ring in the fore noon and in the after noon to call us to come unto him, that we may hear his will out of his word, yet either we will not come at all, or at our best leisure, when our own business is dispatched. He for us vouchsafed to descend from his high Throne of Majesty, and to become man: But which of us will stoop down a whit, or at all let down our sails for our poor brethren's sake? Nay if we be above them, rather than we will look so low, we will turn them out of house and home, out of lands and goods, yea we will suffer them for want of food to perish in our streets. O if Christ Jesus had been so unkind unto thee, how hadst thou ere this been plunged into the bottomeless pit of hell, and so been prevented of this unkindness to thy brother? He disdained not to take on him even the basest condition of a man, even of a servant, and for our sakes to become poor, that we through his poverty might be made rich. But how many of us with patience doc bear our poverty? Nay do we not murmur and grudge against God, as an unequal disposer of these temporal blessings? Do we not often break out into these intemperate speeches, Rather than we will thus want, we will rob by the high ways side, or steal; Rather than we will starve, we will have it out of the rich man's belly? &c. But know thou, that unless Christ had been poor for thy sake, thou hadst had thy portion with the Devil and his Angels. He took upon him our infirmities, that so he might take compassion on our infirmities. But how many of us are moved to take compassion on the miseries, distresses, and infirmities of our brethren? Nay how many of us do shut up all bowels of compassion against those that are in misery and distress? not clothing the naked, not feeding the hungry, not visiting the sick, not relieving the distressed. O my brethres, let the same mind be in you that was in Christ Jesus. If he thus humbled himself for our sakes, let us follow him in the practice of humility. Let us equal our selves unto them of the lowest degree. Let us pluck down our high sails, and be ready to distribute unto the necessity of the Saints. Let us d • e good unto all, but especially unto those that are of the household of faith. Let us not say with the Angel of the Church of La •• icea, I am rich, and increased with gold, and have need of nothing but let us cast down our selves for our sins, and let every man be humbled in his own soul, and so shall we submit our selves one unto another. Let us always set before our eyes the humility of Christ Jesus in his incarnation, and thereby be provoked to all humbleness and lowliness of mind. Meditate on these things all ye that fear God, and ye shall find rest unto your souls. Meditate on these things, ye that now come, or hereafter mean to come to the Lord's Table, to be made partakers of the mysteries of Christ his blessed death and passion. Here Christ Jesus, who was made bone of our bone, and flesh of our flesh, inviteth you unto this holy Supper, that you may be made bone of his bone, and flesh of his flesh. Here by a true and lively faith, through the operation of the holy spirit, ye are made bone of his bone, and flesh of his flesh, members of his body, and vessels of his glory. But there must be in you the same mind that was in Christ Jesus ye must put away all hatred and contention, all rancor and malice, and as he came to us in love towards us, so we must come unto him in perfect love and charity towards all men. As he came unto us to kill sin in our flesh, so we must come unto him purged from the corruption which is in the world through lust, that so we may be partakers of the divine nature, as Peter speaketh. As he came unto us, giving us an ensample so to walk as he hath walked, so we must come to him with full resolution, and settled purpose, so to walk as we have him for an ensample in all humbleness and lowliness of mind: or else in coming unto him to this holy Table, we heap unto our selves wrath against the day of wrath, and of the declaration of the just judgment of God.

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

LECTURE XXVIII.

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

In these words then we are to note four doctrines touching Christ. The first is touching his humiliation: The second touching his obedience in his life: The third is touching his death: The fourth is touching his kind of death.

In his humiliation I note first the person that was humbled, secondly the manner of his humiliation, both set down by the Apostle, when he saith, he humbled himself. For the first, touching the person, hence it appeareth that he who being God, and equal with the Father, was now become man, humbled himself, and became &c. The person then that was humbled was Christ, God and man, perfect God and perfect man, subsisting of a reasonable soul and human flesh. And necessary it was that he who was now to work the work of our redemption, should be both God and man: man, that as man had sinned, so sin might be punished in man, for so God's justice required: God, that he might be able to sustain the grievousness of the punishment due to our sins, which should be temporal, but yet equivalent to eternal pains; for our sins being infinite, and the punishment due unto them being infinite, because thereby we had grieved an infinite God, the person must needs be infinite which should pay the price of our sins. Again, it was necessary that he should be man, that he might suffer death, because for sin man had deserved death; and necessary likewise that he should be God, that he might be able to wrestle with the wrath of God, which none else could do but he that was God. Needs therefore must he be both God and man. And that he was so, as by this place it is plain, so by that likewise in the Acts, where the Apostle exhorteth the Elders of Ephesus to feed the Church of God, which he (saith the Apostle) hath purchased with his own blood. In which place, he who hath purchased a Church unto himself, is both called God, and also witnessed to be true man, in that he purchased it with his own blood.

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

The second thing which I noted in Christ his humiliation was the manner of Christ his humiliation: which I note 1. was voluntary. 2. that both his manhood and his Godhead was abased. That his humiliation was voluntary appeareth by that it is said, that he humbled himself. As then his first humiliation, when being God he took on him man's nature, was voluntary; so his second humiliation, when being both God and man he subjected himself unto the law, and unto death, was voluntary. How then is it said, that he was made obedient for so it is read in the original. He was made obedient, not of any other but of himself, neither forcedly, but willingly he made himself obedient, even as willingly he humbled himself. Now for the other point that Christ was abased and humbled both according to his Godhead and his manhood. 1. For his manhood it doth appear, in that it was made subject to the infirmities of man's nature, as also to the miseries and punishments which were due unto man for sin 2. for his Godhead, it was also abased, not as it is considered in it self, for so it is immutable; but in respect of the veil of the flesh, under which it was so covered, that it lay hid from the first moment of Christ his incarnation, to the time of his resurrection, without any great manifestation of his power and majesty therein.

Did he then who was both God and man thus voluntarily humble himself in his Godhead, and in his manhood? did he so abase himself that he would be borne in a cratch, converse with poor fishermen, eat and drink with Publicans and sinners, be baptized of John, be tempted of the Devil, wash his Disciples feet, and as a Lamb before the shearer so not open his mouth? What should this teach us my brethren? Even willingly to submit our selves one unto another; and all of us to decke our selves inwardly with lowliness or mind. If abundance of wisdom and knowledge, if greatness in honor and dignity, if sovereign power and authority had been sufficient motives and inducements for our Savior Christ to stay himself from thus humbling himself, his name was wonderful, counselor, the mighty God, the everlasting father, the prince of peace, to him did belong all honor and glory, in him were hid all the treasures of wisdom & knowledge, & of his fullness have all we received, & grace for grace: yet for all this he thus humbled himself willingly, as ye have heard. Let not therefore the conceit of wisdom and knowledge in our selves; let not the conceit of our wealth and riches, of our preferments and honors, of our birth and friends cause us to swell with pride of our own gifts, or to lift up our selves above our brethren, to disdain our inferiors; let not these be any stays why • ere should not be in us the same minds that was in that • hrist Jesus. Let every man make himself equal unto them of the • est degree, and let every man esteem other better then himself: • e God resisteth the proud, and giveth grace unto the humble. • nd let this be noted touching Christ his humiliation. It ••• loweth.

And he became obedient, or, he was made obedient] Whence I •• te the second point which I proposed to be spoken of, to • t, Christ his obedience in his life unto the law to fulfill the • v. For if the question be asked, when, and how long was • rist obedient? The Apostle answereth, vsque ad mortem, vn •• the death; not as if his death were no part of his obedi • ce, but the Apostle plainly implieth thereby, that, as in the 〈◊〉 of his life he was obedient unto his Fathers will, to fulfill • e law for us; so was he obedient in his death to redeem us • m death, hell, and the Devil. Touching his obedience vn •• the law to fulfill the law, the Apostle saith, that when the • nesse of time was come, God sent forth his Son made of a man; and made under the law, that is, subject unto the law to fill the law. And of himself thus our Savior himself • aketh; think not that I am come to destroy the Law or the • ophets; I am not come to destroy them but to fulfill them. Christ • n was made subject to the law, and came into the world to •• fill the law. And therefore he was circumcised the eight • y, he was represented to the Lord after the days of Mary's •• rification, and as the text saith, all things were done for him •• ording to the law of the Lord. He gave sight to the blind, •• de the deaf to hear, the dumb to speak, the lame to go &c. • it was so written of him. He preached the Gospel to the • re, bound up the broken hearted, preached deliverance to the • tiues, set at liberty them that were bruised, preached the accep • le year of the Lord &c, as it was so written of him. He was • uted with the transgressors, though he had done no wickedness, • there any deceit was in his mouth▪ he bare the sins of many, and • yed for the trespassers, as it was so written of him. In a word, • atsoeuer was written of him in the law of Moses, and in the Prophets, and in the Psalms, all that he fulfilled. And therefore when John would have put him back from his baptism, he said unto him, Let be now, for thus it becometh us to first all righteousness; as if he had said, stay not this act of my baptizing; for we must render perfect obedience unto the Father in all things which he hath ordained. Now will ye know the reason why Christ thus fulfilled the law, as it was written 〈◊〉 him. The Apostle giveth it, where he saith, for this cause 〈◊〉 was made subject unto the law, that he might redeem them when were under the law; or as the same Apostle saith, that the right • ousnesse of the law might be fulfilled in us, which walk not after the flesh, but after the spirit, .i. that his fulfilling of the law in o • flesh might be imputed for righteousness unto the children o • his kingdom, as well as if they had fulfilled the law in the own persons. For when (as the same Apostle there speak •• by reason of our sinful flesh we were not able to fulfill the law, and therefore must needs perish by the law, then God s •• ding his own Son in the similitude of sinful flesh ma •• him obedient unto the law, that his fulfilling of the law migh • be imputed for righteousness unto us which believe in Christ Jesus whom he hath sent, and walk not after the flesh, but are the spirit. Again, the work of our redemption consisted not only in Christ his sufferings and death, but in his full •• ling of the law also. For the sufferings and death of Chri •• considered apart from his legal obedience, only takes a • the guilt and punishment, frees man from death, and make him of a sinner to be no sinner; but that he may be fully reconciled to God, and accepted as righteous to life everlasting this legal obedience of Christ must be imputed unto v • . Witnes the Apostle, where he saith, As by the disobedience of 〈◊〉 man many were made sinners, so by the obedience of one shall 〈◊〉 be made righteous: where speaking generally of obedience, b • meaneth Christ his whole obedience, which in all his life time he performed. For as in the disobedience of Adam there 〈◊〉 transgressio legis vnde facti sumus peccatores, sic in obedience Christi fuit impletio legis, vnde sumus iusti: the transgressne • the law whereby we are made sinners, so in the obedience of Ch •• there was the fulfilling of the law, whereby we are made just. And therefore that he might be made of God unto us perfect iustication and redemption, besides that he suffered and died for • s that he might free us from sin and death, he also fulfilled • he law for us, that so we might be made the righteousness of • od in him.

Here then is an exceeding great comfort for every faithful Christian soul. Christ hath fulfilled the law for us; and his • bedience unto the law is now made our righteousness; so that • ow there is no condemnation unto them that are in Christ • esus. Whatsoever the law required of us, all that he hath • ulfilled in his own person, that so the righteousness of the • awe, which was impossible for us to perform, might be im • uted unto us, and we delivered from the bondage of the • awe. He made himself subject unto the law, that by fulfilling • f the law for us he might free us from all fear of condemna • ion by the law. Doth then the law present before thine eyes 〈◊〉 curse and condemnation, if thou doest not continue in all • hings that are written in the book of the law to do them? • nd doth thine own conscience tell thee that in many things • hou hast offended, and many ways thou hast transgressed • he law of thy God? Be not troubled, nor fear. Cast thy • urthen upon Christ Jesus. He hath fulfilled the law, not for himself, but for thee, that his obedience might be imputed for righteousness unto thee. Again, knowest thou that nothing that is impure or unclean hath at any time entered into God's sight, and wouldest thou be presented pure and unblameable before him in that day? Here is the garment of thy elder brother Christ Jesus: in this his obedience thou shalt appear righteous before thy God in that day. Thine own obedience, thine own works, thine own righteousness, seem it never so great and goodly must vanish as a morning cloud in that day: for even thy best righteousness is but as the menstruous clothes of a woman, as the Prophet speaketh. The cloke where withal thy nakedness must becouered, is the righteousness of Christ Jesus, which righteousness is made thine own, if thou by a true and lively faith lay hold on him where he sitteth at the right hand of the Father in the highest places. What greater comfort can there be unto thine afflicted soul, then this, both to be delivered from the curse of the law for not keeping it, and to be presented pure before thy God a that day? And all this comfort thou mayest have by this obedience of Christ Jesus.

And as this obedience of Christ Jesus unto his Fathers wi •• to fulfill the law for us, may justly minister this comfort unto us, so may it further teach us to yield all obedience unto the will of our heavenly Father. For howsoever we be freed from the condemnation of the law, because Christ hath fulfilled the law for us; yet are we not freed from the performance of our obedience unto the moral law of God, but even by th •• example of our Savior Christ we are more straitly tied thereunto. For he that saith he remaineth in Christ ought even so to walk as he hath walked, in all humility, and in all obedience to his heavenly Fathers will. He that saith he knoweth God, and keepeth not his commandments, is a liar, and the truth is not in hi •• but he that keepeth his word, in him is the love of God perfect indeed and hereby we know that we are in him, and that we love him, if • e keep his commandments. As therefore Christ walked in the law, and performed all obedience unto his Fathers will, so remember thou to walk with thy God, and to keep his commandments with thine whole heart. Beware that thou dissemble not; beware that thou present not thyself in the assembly of God's saints to hear his word, or to receive his holy sacrament either for fashions sake, or for fear of the law only to save thy purse: for so thou purchasest unto thyself a fearful judgment. Beware how thou dalliest with thy God: for he seeth not as man seeth. Well thou mayest dissemble with man, but he searcheth the heart and the reins, and he knoweth all thy thoughts long before they be conceived by thee. Let thy heart be sound with thy God, and his commandments, let them be in thy heart to do them. And so much of Christ his obedience.

It followeth; And became obedient even unto the death] His death being likewise a part of his voluntary obedience unto his Fathers will; for both in fulfilling the law, and in suffering death for us, he shown his obedience unto his Father, and wrought the works of our redemption. Here then is the third doctrine touching Christ which I proposed to be observed, which is touching his death: under which name I understand not only the separation of his soul from his body, but all the pains and agonies which he suffered both in soul and body. For as it was written of him, He bare our infirmities, and carried our sins, he was wounded for our transgressions, he was broken for our iniquities, he made his soul an offering for sin, the chastisement of our peace was upon him, and with his stripes we are healed; as thus, I say, it was written of him, so thus he suffered, and was obedient unto the death. Will you then see what manner of death Christ suffered? He suffered not only a bodily death, and such pains as follow the dissolution of nature, but he suffered likewise in his soul the wrath of God for the sins of the world lying so heavy upon him that it wounded his flesh and his spirit also as the scripture speaketh even to death. For if he had suffered no more but in body, then he overcame no more but a bodily death, and then were our state most miserable: but our sins having deserved not the bodily death only, but even death both of body and soul, by the death which he suffered he overcame death and the power of it both in our bodies and in our souls. Whence was it that when his death approached he began to be in sorrow and heaviness? Whence was it that he said unto his Disciples, my soul is very heavy even unto the death? Whence was it that so often he fell on his face, and prayed, that if it were possible that cup might pass from him? Whence was it that an Angel appeared from heaven unto him to comfort & strengthen him? Whence was it that as he prayed, his sweat was like drops of blood, trickling down to the ground? Was not this and all this even from the pains which he felt in his soul by reason of the wrath of God against sin? Can we think that all this came to our Savior Christ for fear of a bodily death? Have his servants that receive of his fullness so despised this death of the body, that either they wisht for it to be with Christ, or rejoiced in the midst of it before the persecutor, and did our Savior himself so fear and tremble at the remembrance of it? Did the Apostles sing in prison, and rejoice when they were whipt and scourged? Did Paul glory in the tribulations which he suffered, and did our Savior in such like pain cry in the bitterness of his soul, my God, my God, why hast thou forsaken me? Nay my brethren, that which made Christ to be heavy would have crushed his Apostles in pieces: that which made him sweat blood in the garden would have sunk them into hell: that which made him cry would have held both men & Angels under everlasting woe and lamentation. Besides his bodily death therefore, and the pains that followed thereupon, he felt in his soul most grievous pains through the wrath of God which was upon him for our sins. And thus ye see what death he suffered for our sakes, when he was made obedient to the death.

The fruits and benefits which we receive by Christ his death are these. 1. By his death we are freed from that death which is both of body and soul, have the victory over that death which is the reward of sin, as witnesseth the Apostle. For our Savior by his death hath pulled out the sting of death, and on the cross hath triumphantly said, O death where is thy sting, ô grave where is thy victory? and therefore when we feel the pangs of death approach we should not fear but be full of hope, considering that our death is now changed by the virtue of Christ his death, and is the entrance into an everlasting • ife. 2. By Christ his death we have remission and forgiveness of our sins, as saith our Savior himself, where in the institution of his supper, this my blood which is shed for many for the remission of sins. For the remembrance of which his blessed death and fruits of his passion, he hath ordained this holy Sacrament of his supper to be continued in his Church forever. In which holy supper the death and passion of our Savior, is so lively represented unto us a, if we had seen it with our eyes. the bread betokening the body, the wine the blood of our Savior Christ; the breaking likewise of the bread signifying the breaking of his body with those unspeakable torments which he suffered, and the pouring out of the wine the shedding of his most precious blood, when his blessed side was gored with the spear of a soldier; our eating of the bread and drinking of the wine, assuring us of our incorporation into Christ, to be made partakers of all the benefits of his passion. When ye come therefore to this holy Supper, remember that ye are called hither to continue the remembrance of his blessed death and passion, until his blessed coming again. Repent you earnestly of your manifold sins for the remission whereof Christ shed his own hearts blood. Love one another, even as he hath loved us who laid down his life for us. And have faith in Christ Jesus, whom God hath set forth to be a reconciliation through faith in his blood. By faith in Christ Jesus we receive remission of our sins, and all other benefits of his death and passion. By love of our brethren we testify our love of God, who sent his son to be a reconciliation for our sins. And with the contrition and sorrow of our hearts for our sins, the Lord is better pleased then with all burnt offerings and sacrifices. These are the things which the Lord requireth of us, even faith, repentance, and love, and as at all times, so at this time especially when we come to the receiving of these holy mysteries let us think of these things. He that eateth and drinketh unworthily, eateth and drinketh his own damnation, crucifying again unto himself the Lord of glory, and King of our peace. But he that examineth himself, and so eateth of this bread, and drinketh of this cup, is made one with Christ, and Christ with him, and Christ shall raise him up at the last day, so that he shall never see death, because he believeth in him who died for our sins, and rose again for our justification. It followeth.

Even the death of the cross] The most shameful death that they could put him unto. Here then is the fourth and last point which I noted in these words, which is, the kind of his death, whereunto he submitted himself. The kind of his death was, he was crucified between two Thieves, where he was mocked of all sorts of men, where in feeling of the whole wrath of God upon him, he cried out, my God, my God why hast thou f •• saken me, where having performed all things that were written, he said, it is finished, and so commended his spirit into the hands of his Father.

Whence 1. we may learn with bitterness to bewail our sins, for which Christ was thus cruelly nailed on the cross, and there suffered the whole wrath of God. 2. To crucify our flesh, and the corruption of our nature, and the wickedness of our hearts. For they that are Christ's crucify the flesh with the affections and the lusts. 3. It may teach us that when we suffer any judgment, cross, or calamity in body, or in mind, we do not suffer them as any curses of God, but as the chastisements of a loving father. For Christ Jesus in his cross being accursed for us, hath delivered us from all curse. Beloved, let us think of these things, mourning for our sins, mortifying the deeds of the flesh, and comforting our selves in the cross of Christ Jesus, who abased himself for us, fulfilled the whole law for us, died for our sins, and was nailed to the cross for our iniquities.

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

LECTURE XXIX.

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

Wherefore God hath also, &c.] In which words the Apostle 1. in general setteth down Christ his exaltation into glory as a consequent, or effect following his humiliation, and obedience unto the death, when he saith, Wherefore • od hath also &c. Him, even Jesus who was crucified, him • ath God raised unto life, set him at his right hand, and made • im both Lord, and Christ. 2. The Apostle setteth down a • ore particular specification, and explication of Christ his ex •• tation into glory, 1. when he saith, and given him a name, &c. Whereby is meant, that God having raised him from the • ead hath given him such majesty, and glory in the heavenly • aces, that he hath appointed him Lord over all things, and • ade him head unto the Church, which is his body. 2. When • e saith, that at the name, &c. Whereby is meant, that God • ath made all things subject under his feet, and that all crea • res shall confess that Jesus Christ is the Lord unto the glo •• e of God the Father. It is then as if the Apostle had thus •• d: Christ when he was God humbled himself to be man, • nd being God and man he humbled himself, and became o • edient unto the death for us; therefore God hath highly ex • lted him that thus humbled himself, and hath crowned him • n the heavenly places with glory and honor far above all • rincipalitie, and power, and might, and domination, and e • ery name that is named; so that all creatures now do, and • hall cast down their crowns, and fall down before him, • nd say, praise, and honor, and glory be unto him that set • eth upon the throne, and unto the lamb for evermore. And • et this be spoken touching the order, and the meaning of • hese words in general. Now let us a little look unto the • enerall scope of them, and see what lessons we may learn • rom them.

Wherefore God hath &c.] The general scope and drift of • he Apostle in these 3. verses is, by the consequent and good • nto which God giveth unto humility, further to persuade us • nto humility, and lowliness of mind, that so if the exam • le of Christ his humiliation cannot prevail with us, to move us unto humility, yet the excellency of that dignity where • nto he was exalted after, and for his great humility may per • wade us thereunto. Whence I gather these three obseruati • ns for our instruction.

1. Hence I note the gracious goodness of our merciful God, who seeketh every way to win us unto that which he requireth of us. Somtimes he threateneth, that so for fear of 〈◊〉 judgments we may walk in the law that he hath appointed for us: sometimes he punisheth, for that in our affliction we see •• him diligently as the Prophet Hosea speaketh, & sometimes 〈◊〉 promiseth, that by his promises we may be partakers of the d • uine nature, as Peter speaks. 1. that so we may be drawn from the corruptions which are in the world through lust, as the same Apostle there expoundeth himself. In this place having press •• us with the example of Christ his humiliation unto humility, he setteth down the excellency of that dignity whereunto Christ was exalted after his humiliation, that so seeing the reward, or at least the consequence which followeth humility we may embrace this holy virtue which he requireth of us. A man would have thought that this should have been enough to persuade us, to set before us the example of Christ Jesus. And we when we have used any reason to such, or such purpose, we think we have done well, and bid him whom we speak unto look to the afterclappes if he hearken not unto us. But such is the mercy of our good God, that he leaves not with a little, but he heapeth reason upon reason, and addeth motive unto motive, and rather then he will not prevail with us, he will do with us as we do with little children, by most great and precious promises he will persuade us unto that he requireth of us. O let us take heed how we hearke • not unto the voice of so good and gracious a God!

2. Hence I note the dullness of our minds unto every good motion of the spirit, unless the Lord do, as it were draw us with the cords of love, and even force us by multiplying his mercies towards us. There must be precept unto precept, line unto line, reason unto reason, and after all this promise, or hope of reward, or else be the motion never so good, yet we will not hearken unto it. Unto pride and vain-glory, unto contention and oppressing one of another we run apace, and need no spurr to set us forward, nay not any reason here shall rule us, but run we will after our own unbridled affections. But to prevail with us, to put on tender mercy, kindness, meekness, humbleness of mind; to persuade us to be courteous one unto another, and to submit •• r selves one unto another there must be exhortation upon •• hortation, the example of Christ Jesus must be proposed •• to us, and besides all this there must be certain hope of •• ory after humility, and well if all this can persuade us unto •• mblenesse and lowliness of mind: Such is our backward •• sse, and so slow are we to hearken unto the things that be • ng unto our peace. We should love our God, even for him ••• fe, because he is good and goodness it self; we should •• epe his commandments, because they are his, and good •• d righteous altogether; we should embrace humility, be •• use we should be conformable to the image of Christ Jesus. • ut to stir up our slackness, and dullness unto these, and the •• e duties he hath given us most great and precious promises, •• d assured us that the performance of these duties shall not 〈◊〉 in vain in the Lord. Let us not still harden our hearts as 〈◊〉 the day of slaughter, let us not still stop our ears at the •• ice of the Charmer charm he never so wisely; but if no •• ing else will prevail with us, yet let his promises persuade • unto our duties, and let the sure hope of glory stir us up • nto humility.

3. Hence I note, that the high-way to be exalted into glo • y, is to decke our selves inwardly with lowliness of mind. Which is not only proved by this example of our Savior, •• e consequent of whose humility was an eternal weight of • lory, as here we see, but by many other places of Scripture • oe. Our Savior Christ saith, Whosoever exalteth himself •• all be brought low, and whosoever humbleth himself shall be ex • lted. Solomon saith, the reward of humility, and the fear of God, •• riches, and glory, and life. And in another place, the fear of • he Lord, is the instruction of wisdom, and before honor goeth • umilitie. The reason is given by the same Solomon in another • rouerbe, where he thus saith, with the scornful the Lord • corneth, but he giveth grace unto the humble: which the Apostles Paul, Peter, and James doth thus read, God resisteth the proud, • nd giveth grace to the humble. How humble and lowly min •• led David, and Solomon were the Scriptures do witness, as all • o how high the Lord exalted the throne of their glory. The like might be said of many others mentioned in holy Scriptures, which I willingly now pass over, because I have her • tofore pressed this point. Only in a word with Saint James, • exhort you to cast yourselves down before the Lord, and he sha •• lift you up. The pride of a man shall bring him low, but the humble in spirit shall enjoy glory. Swell not therefore with pride one against another whatsoever blessings you have of wisdom wealth, or honor one above another. Let nothing be don • among you through contention or vain-glory, but let every man in meekness of mind esteem other better then himself: 〈◊〉 the same mind be in you that was in Christ Jesus, & this know for a surety that as here in Christ he was first humbled & there exalted, so before glory goeth lowliness & humility. And le this suffice to be observed out of the original scope and dr •• of the Apostle in these words. Now let us a little more nearly look into them, and see what further use we may make of them and first of these where the Apostle setteth down in genera • Christ his exaltation into glory, saying:

Wherefore God hath &c.] In which words I observe 1. The cause of his exaltation, or rather the sequel of his cross 2. Who exalted him. 3. In what sense he is said to have h •• exalted. Touching the first, the word, wherefore, here used may either signify a cause, or a consequence; so that we may understand the Apostle either thus, that because Christ th •• humbled himself, and became obedient unto the death, even the death of the cross, therefore God highly exalted him: or thus, that Christ first humbled himself, and tasted of the sorrows of death for us, and afterwards God highly exalted him. After this latter sort doth the Apostle speak where he saith, that Christ was made a little inferior to the Angels to the end that he might suffer death, and so was crowned with glory and honor. After this sort also doth Christ himself speak unto the two Disciples which were going toward Emma •• , saying, ought not Christ to have suffered these things, and to enter into his glory? In both which places, the Apostle, and our Savior himself speaketh of his crown of glory and honor as a consequent of his cross, not as caused by the cross, as following his cross, but not as merited by his cross. And if we follow this sense, hence we may gather this very profitable • sson, that if we desire to reign with Christ in glory, then • ust we be content to bear his cross in this life, and with • m to suffer affliction in this vale of misery. He first drunk the brook in the way, as the Prophet speaketh, and then he • t up his head: first he had his cross, and then his crown; • st he did wear a crown of thorns, and then a crown of • ory. So we if we will be made like unto his image, we • ust suffer with him, that we may be glorified with him; • ee must through our sufferings and crosses be driven even shed tears, if we will have all tears wiped from our eyes. • e disciple is not above his master, nor the servant above his Lord. • he hath chalked the way, so must we walk, even through • flictions and troubles, through sorrows and crosses, unto • at inheritance immortal and undefiled, reserved in heaven • r us.

Let not then thy soul be troubled or cast down at whateuer trouble, sorrow, need, sickness, cross or persecution. • et not loss of goods, loss of friends, the reproaches of the • cked, the contempt of the world, the misery of thy life, or the manner of evil things which can be said or done against • ee for Christ his sake, trouble or dismay thee. Nay in the • iddest of all thy crosses and afflictions, comfort thyself • th these things: First, afflictions and troubles are that strait • d narrow way which leadeth unto life, for we must through • any afflictions enter into the kingdoms of God. Secondly, by • r sufferings and afflictions we are made like unto the image Christ, who being the Prince of our salvation, was conse • ated through afflictions. Thirdly, by crosses and aduersi • s we are brought to acknowledge our sins unto the Lord, • d to reform the wickedness of our ways. And therefore • auid said, It is good for me that I have been in trouble, that I • ght learn thy statutes: and again he saith, Before I was trou • ed, I went wrong, but now I keep thy word. And the Lord by • sea saith, In their afflictions they will seek me diligently. • urthly, in all our afflictions Christ suffereth with us: and • erefore Paul calleth his afflictions which he suffered by sea land, of friends or enemies, in body or in spirit, the afflictions of Christ. In every cross he suffereth with us, and every cross sealeth his love unto us. Lastly, our afflictions are b •• for a little while, and after them is glory forever; as it is wr • ten, Heauinesse may endure for a night, but joy cometh in the morning. Why art thou then so sad, O thou distressed soul, and why do thoughts arise in thine heart? Comfort thyself in this, that thine afflictions conform thee unto Christ his image, and set thee in the plain and right way to salvation and glory. Thou art chastised of the Lord, but because th •• shouldest not be condemned with the world; thou lamente • and weepest, but that Christ may wipe all tears from thi • e eyes; thou diest with Christ, but it is that thou mayest live forever; thou here eatest the bread of tears, and drinkest the water of affliction, but the Lord hath reserved for thee li •• and joy for evermore: for it is a true saying, If we be de •• with Christ, we shall also live with him; and if we suffer with Christ we shall also reign with him. And let this suffice to be not • from this sense.

Now if we follow the other sense, and understand the Apostle thus, that because Christ humbled himself, and bec ••• obedient unto the death, even the death of the Cross, therefore God hath highly exalted him, then we are further hence 〈◊〉 note, that Christ his exaltation into glory for us, was not only a consequent of his death and passion, but his death and p •• sion was a cause of his exaltation into glory for us; so that by his death and passion he deserved exaltation into glory. I do • not here dispute the question, which commonly hence is moved, whether Christ by his death and passion deserved this exaltation into glory for himself, or only for us. The whole • tenor of the Scripture running thus, that Christ became m •• for us, fulfilled the Law for us, was tempted for us, was clothe • with infirmities for us, tasted of sorrows for us, made hi • soul an offering for us, died for us, rose again for us, an • whatsoever he did, did all for us; I understand the Apostle • thus, that by his death and passion he merited and deser • e • exaltation into glory for us. My observation then hence i • , that by the merits of Christ his death and passion is purchased salvation and glory to all them that obey him: for by 〈◊〉 blood hath he obtained eternal redemption for us, and entered in • ce into the holy place, that is, into heaven for us. Yea even by • he merits of his death do we plead and sue for that inheri •• nce, immortal and undefiled, reserved in heaven for us. A • riuiledge only proper unto Christ, that by his sufferings he • old merit at all, either for himself, or for others. For of all • ur afflictions and sufferings, that is to be said which Paul saith • f his afflictions: I account (saith he) that the afflictions of this • resent time are not worthy of the glory which shall be shown unto • . Where the Apostle plainly renounceth all merit of life • nd glory unto his sufferings and afflictions. And our Savior • hrist likewise plainly telleth us, that when we have done all • hat we can, even all that is commanded us, we must say, • ee are unprofitable servants, we have done only that which • as our duty to do. If when we have done all that we can, • ee are unprofitable servants, if when we have done all that commanded us, we have only done our duty, then what • aim can we make by merit or desert? Nay if we look • nto our merits, we shall find that eternal life is the gift of • od through Jesus Christ, and that we have only deserved • eath and everlasting condemnation. For whosoever keepeth • e whole Law, and yet faileth in one point, he is guilty of all, and • f the condemnation due to the breach of them all. Now cer • ine it is, that in many things we offend all, and that our best •• ghteousnesse is but as the menstruous clothes of a woman, • uen the best thing that we do is stained with sin, and full • f unrighteousness: so that if we stand upon our own me • ts, we see we must needs perish all. We must then fly • rom our selves, and renouncing our own merits, rest our • elues wholly & only on the merits of Christ Jesus, by whose • eath and passion we have an entrance into glory. For his • assion being the passion of the Son of God, was both a • ll satisfaction unto God's justice for us, and worthily deser • ed the glory which he hath purchased for us, and given • nto us. And let this be spoken touching the sequel of Christ his passion, or the cause of his exaltation into glory. • t followeth:

Wherefore God &c.] The second thing which hence I observed, was, who exalted him, and that is here set down, when it is said, God hath highly exalted him. Christ then having humbled himself, and been obedient even unto the death, God even the Father of our Lord Jesus Christ raised him from the dead, and set him at his right hand in the heavenly places. So David had said long before, saying, Th •• shalt not leave my soul in grave, neither shalt thou suffer thine holy one to see corruption. Which Peter avoucheth to be spoken of God raising up Jesus from the dead: To this likewise give all the Scriptures witness, that God raised up Jesus our Lord from the dead: the Father by the Son, and the Son by the eternal Spirit that was within him. Here then is our comfort, that he who hath loosed the sorrows of Christ his death, and raised him up by his power, will also give a good end unto all our troubles, and raise us up also by Jesus, and set us with him Many are the troubles of the righteous, but the Lord delivereth him out of all. And if it be so, that thou see not the fruit of this promise in this life, but goest to thy grave in mourning vnde • the cross, yet know this, that he which hath raised up the Lord Jesus, shall raise thee up also by Jesus, and set thee with him, and there wipe all tears from thine eyes, and cover thee with the garment of gladness. But withal let me give you this caveat; Let none of you suffer as a murderer, or as a thief, or as an evil do • r, or as a busy body in other men's matters: But if any man suffer as a Christian, poverty, sickness, persecution, imprisonment, or what cross else soever, let him not be ashame • , but let him glorify God in this behalf. For Christ hath also suffered once for sins, the just for the unjust, that he might bring us unto God, and God for our momentary and light afflictions in that day will give us an eternal weight of glory. Wherefore, as the Apostle doth, so I exhort you, Let him that suffereth, what cross soever it be, according to the will of God, commit his soul to God in well-doing, as unto a faithful Creator, and he that loosed the sorrows of death from Christ, shall give in his good time a good end to all his troubles. And thus much touching the second point, to wit, who exalted him. It followeth:

Wherefore God hath also highly exalted him.] Where we are to see in what sense Christ is said to have been exalted, and not only so, but highly exalted, which was the third thing which I proposed hence to be observed. 1. Therefore Christ was exalted, when he was raised from the dead, when his body which was sown in dishonor was raised up in glory. 2. He was highly exalted, when ascending into heaven he was set in the heavenly places, far above all principality and power, and might, and domination, and every name that is named, not in this world only, but also in that that is to come. Thus God exalted • nd highly exalted Christ Jesus whom the Jews had crucified. Here then first we have the testimony of the Apostle for that • oint of our faith, the resurrection of Christ Jesus. He made his grave with the wicked, as the Prophet had prophesied. He was buried, and the pit had shut her mouth upon him, even the • ombe of the earth had enclosed him in: but God the third day ex • lted him, raising him from the dead, and not suffering his body to • ee corruption. If I thought it needful further to prove the resurrection of Christ Jesus unto you, his sundry appearances • fter he rose again from the dead, first unto Marie Magdalene, • hen unto the two Disciples that went to Emmaus, then to Pe • er, then to all the Disciples together, save Thomas, then to all • he Disciples, then to moe then five hundredth brethren at • nce; these I say his manifold appearances, and many other • estimonies of holy scripture might at large prove the same • nto you. But my desire rather now is to lesson you in such • hings, as Christ his resurrection may teach us.

First therefore the resurrection of Christ Jesus may put us • n mind of this duty, that as he was raised again from the • rave wherein he lay dead unto life, so we ought to rise from • he graves of sin wherein we lie dead unto newness and • olinesse of life. If ye be risen with Christ, saith the Apostle, • hen seek those things which are above: as if he should have • id; Christ is risen from the dead, if ye be risen with him, • nd lie not still dead in your sins, then seek those things • hich are above. Where ye see how the Apostle putteth • hem in mind of Christ his resurrection, so to awaken them • rom the dead sleep of sin unto holiness of life. More • lain to this purpose is that of the same Apostle, where he thus saith; We are buried with Christ by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life. In which words most plainly ye may see, how the Apostle presseth the similitude of Christ his resurrection to prove that we ought to walk in newness of life. But in this place most worthy our consideration it is, how the Apostle maketh Baptism a resemblance of Christ his death, and resurrection, and so by an argument from our Baptism proveth, that we ought to walk in newness of life. By baptism, saith the Apostle, we are buried with Christ into his death, that at he died for sin, so we by the power of his death should die unto sin: again, in baptism we are baptized into Christ his resurrection, that as he was raised again from death unto life, so we should rise from sin wherein we are dead unto newness and holiness of life. Want ye then motives to persuade you unto newness of life? Behold Christ is risen again, behold we are baptized into Christ his death, and resurrection, therefore we ought to walk in newness of life. Art thou then a Christian, and y •• wantest thou proof that thou oughtest to walk in newness of life? Look back into thy Baptism. Wast thou not there visibly received into the Church of Christ, and communion of God's saints? Wast thou not there sacramentally adopted into the number of the sons of God? Was not there thy name registered amongst the children of the most high? Diddest thou not there receive press money to fight under the banner of Christ Jesus? Diddest thou not there promise unto the Lord thy God in the congregation of his Saints to forsake the world, the flesh, the Devil? Did not thy God there make a covenant with thee, that he would be thy God, and thou again with him that thou wouldest be his child? Wast thou not there sacramentally borne again of water and of the spirit, as at the first thou wast naturally borne of flesh and of blood? In a word, wast thou not baptized into Christ Jesus, even into Christ Jesus dead, and risen again from the dead? Wast thou not baptized into Christ his death that thou mightest die unto sin? Wast thou not baptize • into his resurrection, that thou mightest live unto God? Ye • men and brethren, if you look back into your baptism ye • hall find every of these things true in everyone of you. And • herefore we bring little children to be baptized, that here they may receive the seal of that great covenant whereby God is • heir God, and they his people, that here they may be visibly • eceiued into the Church, adopted into the sons of God, • egistred amongst his children, and receive as it were press-money to fight under the banner of Christ Jesus against the world, the flesh, and the Devil; that here they may be bapti • ed into Christ Jesus, even into the death and resurrection of Christ Jesus. And want we yet a sufficient reason to persuade • s unto newness and holiness of life? Surely we want no • ufficient reason to persuade us, but yet this reason is not suffi • ient to persuade us and prevail with us. The Ministers of God may lift up their voices, and cry daily, Awake thou that • eepest, and stand up from the dead, and Christ shall give thee life: They may cry till their hearts bleed within their bodies; nay • hey may cry till the breath go out of their bodies, Know ye • ot that all ye that are baptized are baptized into Christ his death, and into Christ his resurrection, that ye might die unto sin • nd live unto God? But who doth hear? Whose hearts are • o pricked that they cry, Men and brethren what shall we do? Sound a trumpet in a dead man's ears, he moves not, he • ears not. And surely so dead are we in our sins, that how • owde and often soever the trumpet of God's voice sound unto us a retrait from sin and wickedness unto newness and • olinesse of life, yet we hear it not, we are not at all moved • herewith. O my brethren, the very meditation of our bap • isme with our selves, and the seeing of the same administered unto others, should sufficiently preach unto us mortification • rom dead works, and sanctification in holiness of life: • specially baptism being so notable a resemblance of Christ • is death and resurrection, as that it doth most lively repre • ent unto us, 1. our remission of sins by the death of Christ, • n that our souls are so cleansed by the spirit from the filthiness • f sin, even as the filth of the body is washed with water. • . our regeneration and new birth by the power of his resur • ection, in that after the washing by the spirit we rise again cleansed by the same spirit. Let these things, men and brethren, sink deep into your souls. Let the meditation of your baptism call to your remembrance the death, and resurrection of Christ, and let all these stir you up unto ne • nesse and holiness of life, that as he was exalted rising from death unto life, so ye may be exalted rising out of your s ••• to live in righteousness and true holiness.

The second thing which Christ his resurrection may teach us, is that our bodies also howsoever they be turned into du •• , torn of beasts, or devoured of fishes, yet shall rise again at that day. For his resurrection is a most certain and sure pledge of our resurrection; and therefore is he called, the first fruits of them that sleep: because as in the first fruits which were offered by the law, all the rest of the corn was sanctified so in Christ his resurrection we have a most sure pledge of our resurrection. But yet this withal thou must note, that unless thou have part in the first resurrection, thou shalt never have part in the second, .i. unless thou first in this life rise from sin in newness of life, thou shalt never rise again after this life into glory, but only unto everlasting condemnation which is called the second death. Unto you therefore I say, as Paul spake to the Romans, If the spirit of Christ that raised up Jesus from the dead dwell in you, then he that raised Christ from the dead shall also quicken your mortal bodies. And by this yet know that the spirit of Christ dwelleth in you, if ye mortify the deeds of the flesh by the spirit, and walk after the spirit i • newness and holiness of life. O strive to have your second resurrection into glory assured unto you by your first resurrection in newness of life. Blessed and holy is he that hath p •• in the first resurrection; for on such the second death hath no pow •• , such enter not into condemnation, but have their part in the second resurrection.

LECTURE XXX.

ANd given him a name &c.] Where we are not to understand that God gave unto Christ after his resurrection any new name which he had not before. For as before so after, and as after so before he was and is called the wisdom of God, the power of God, the true light at the world, faithful and true, holy and just, • he Apostle and high Priest of our profession, a Priest after • he order of Melchizedek, the Savior of the world, the Prince of peace, the Mediator of the New Testament, the • ead of the Church, the Lord of glory, Jesus Christ, the • mage of the Father, the Son of God, and God; neither had he any name after his resurrection which he had not be • ore, But by a name is to be understood in this place, glory, • nd honor, and majesty, and dominion over all things crea • ed, as the same word is elsewhere used, Ephes. 1.21. So that when it is said, that God hath given him a name above every name, • he meaning is, that God having raised up Christ Jesus from • he dead, hath so highly exalted him in the heavenly places, • hat he hath given him all power both in heaven and earth, • ll dominion over all creatures whatsoever, and the same glory which he had with him from the beginning; so that now he • eigneth and ruleth with him, King over all, and blessed forever. Now this power, dominion, and glory whereunto Christ Jesus after his resurrection was exalted, is further opened and expressed by the Apostle: 1. By that subjection and worship which all things created now owe, and at length shall yield unto him, in these words, that at the name &c. 2. By that acknowledgement whereby all creatures now ought, and at length shall confess that Jesus Christ is the Lord, unto the glory of God the father, in these words, and that every tongue •• &c. The sum then in brief of the Apostle his meaning i • these words, is this, that God having raised up Christ Ie ••• from the dead, hath crowned him with such honor and glory above all creatures in heaven, or in earth, or under the earth; that they all do, or shall bow unto him, be subject under his feet, and acknowledge that he who was cruelly, di • dainefully, and dispitefully handled, and crucified, is King and Lord, and God blessed forever unto the glory of God the Father.

In these words therefore I observe 4. principal points: 1. The great honor and glory wherwithall Christ was cro • ned after his resurrection, and ascension, set down in these words, and given him a name &c. 2. The subjection, and worship which all creatures owe, and at length shall yield unto him, set down as a branch, and an end of hit glorification it these words, that at the name &c. 3. The confession and acknowledgement of all creatures that Jesus Christ crucified is the Lord over all, and that all power belongeth to him both in heaven, and in earth, set down as another branch and end of his glorification in these words, and that every tongue &c. 4. The issue of the whole, which is, that the whole glorification of Christ redoundeth to the honor of God the Father, set down in these words, unto the glory &c.

Touching the 1. point, viz. the great honor and glory wherewithal Christ was crowned after his resurrection, which our Apostle here signifieth by the name which God gave unto him above every name, the Apostle to the Hebrews giveth most evident testimony thereunto, when he saith, But we see Jesus crowned with glory and honor which was made a little inferior to the Angels that he might suffer death: as if the Apostle should have said, that Jesus which in no sort took on him the nature of Angels, but the nature of man, even flesh & blood, and mortality, to the end that he might suffer death for our sins; he now being raised from the dead is crowned with honor and glory, even unto him is given the excellency of all dignity far above all things created whatsoever. The •• me also is further confirmed by the testimony of our Apo •• le to the Ephesians, where he saith, That God raised up Christ • esus from the dead, and set him at his right hand in the heavenly • laces, far above all principality, and power, and might, and do • ination, and every name that is named, not in this world only, but • lso in that that is to come, &c. Where the Apostle most plain • y showeth, how highly Christ was exalted above all creatures whatsoever after that God had raised him from the dead. Now • f ye ask me what was that majesty and excellency of digni • e whereunto Christ was exalted after his resurrection, I an • were that it was that glory wherewithal Christ before his pas • ion prayed to be glorified, when he thus prayed, glorify me • hou father, with thine own self, with the glory which I had with • he before the world was. The glory then whereunto Christ was exalted after his resurrection was his own glory, that • lory which he had before his incarnation even before the • orld was, with his father; that glory which he had when be • ng in the form of God he thought it no robbery to be e • uall with God. For we know that he was heard in all things • or which he prayed of the Father: so that having prayed for • hat glory which he had from the beginning with the Father, • he glory whereunto he was exalted was his own glory which • e had with the Father from the beginning. Now if ye ask • ne again what glory this was which he had with the Father • rom the beginning, I answer that it was all power both in he • en and in earth. For so our Savior himself after his resur • ection from the dead said, saying, all power is given unto me in • eauen and in earth; where, by all power is meant, all authori • y, all sovereignty over all things created both in heaven, and • n earth; so that both the Angels are his ministering spirits, • nd with his word he commandeth the foul spirits, and they obey him, and of all men it is true, that unto one he saith go, • nd he goeth, and to another come, and he cometh. Thus • hen it appeareth, that Christ after his resurrection both was highly exalted unto all honor and glory, and that his glory was and is that absolute Lordship and sovereignty which he hath over all creatures in heaven and in earth. Yea he was exalted unto that glory which he had with the father before the world was. If now again it be demanded whether Christ were exalted unto this glory, and dignity according to both his natures, both his Godhead, and his m • nhood: I answer, according to both. According to his godhead, not as it is considered in it self, but in as much as his godhead, which fro • his birth unto his death did little show it self, after his resurrection was made manifest in his manhood. For as the Apostle saith, He was declared mightily to be the son of God by the resurrection from the dead. Even by the resurrection, and after his resurrection from the dead, he which was thought only to be man, was most plainly manifested likewise to be God Now as touching his manhood he was therein exalted unto highest majesty in the heavenly places, not only shaking off all infirmities of man's nature, but also being beautified and adorned with all qualities of glory both in his soul, and in his body, yet so that still he retaineth the properties of a true body. For even as he was man he was set at the right hand of the father, to rule and reign over all, till all his enemies be • destroyed and put under his feet. To knit up all in a word Christ God and man after his resurrection was crowned with glory and honor, even such as plainly shown him to be God, and was set on the throne of God, there to rule and reign as sovereign Lord and King, till he come in the clouds to judge both quick and dead.

Here then is both matter of comfort, and consolation unto the godly, and likewise of fear and astonishment unto the wicked and ungodly. For therefore is he ascended into heaven, even to prepare a place for us, that where he is there may we be also: for so himself speaketh. And therefore is he exalted far above all men and Angels as in all fullness of gifts and graces, so in glory and majesty that he may succor us in all our miseries, and help us in all dangers. Whatsoever infirmities we have, whatsoever persecutions we suffer, whatsoever crosses we endure we need not be dismayed or troubled. For Christ Jesus who bore our infirmities, whom the high Priests, Scribes, and Pharisees, and all the Jews persecuted unto the death, who endured the cross, and despised the shame, is exalted unto the highest glory for us, and both 〈◊〉 able to succor us, and will not suffer us to perish. If Christ • ad not overcome death, and sin, and the world, and the Devil, nay if he had not as a most triumphant King led cap •• uitie captive, and so crushed them that though they would • et they cannot hurt us; nay if he did not now as Lord and • ing so bridle their rage that they cannot prevail against us, • hen might we well fear death, and sin, and the world, and • he Devil. But now that he hath overcome all these, and • uleth all things henceforth with his mighty power, so that • ne hair of our heads cannot fall away without his heavenly • ill, and nothing can touch us but as he giveth leave, what • re of death, what danger of sin, what care of the world, • hat care of the Devil. Let death draw out his sharp arrows • gainst us, let sin assault us, and seek to tyrannize over us, • t the world hate us and band themselves against us, let the • evil rage, and lay what battery he can against us; our King • nd our God which dwelleth in heaven he laugheth them to • orne, and our Lord hath them in derision. He saith unto • em, touch not my chosen, and do my children no harm. He • tteth them their bounds which they cannot pass, and he • miteth their power even as it best pleaseth him. And there •• re death shall not deadly wound us, but only transport us • nto a life that lasteth ever: sin shall not tempt us above • at we be able, but together with the temptation we shall have • e issue that we may be able to bear it: the world and wick •• instruments of Satan shall either not at all prevail against • , or no farther then shall be for God's glory, and our good: • either shall the Devil, rage he never so horribly, be able to • rre ever a whit farther then the links of his chain shall be • osed unto him. When Solomon was anointed King over • rael instead of David his father, it is said that all the people came • ter him, that they piped with pipes, and rejoiced with great joy, so • at the earth rang with the sound of them. Shall the people of • rael thus rejoice the crowning of Solomon, and shall not • e much more rejoice when as Christ Jesus is placed in he • en at the right hand of his Father, and hath the everlasting • epter of his kingdom put into his hand. Shall not our souls be filled with joy and gladness for the crown of his glory and honor which is the prince of our peace, and the strong rock of our salvation? Surely the Apostle so rejoiced in this crown of his glory, that he bid defiance unto condemnation, and whatsoever accusation could be laid against him: who shall lay anything, saith he, unto the charge of God chosen? it is God that justifieth. Who shall condemn? it is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, and maketh request for us &c. Where ye se • plainly how the Apostle upon the ground of Christ hi • death, or rather upon the ground of that crown of glory whereunto Christ was exalted after his resurrection from the dead; henceforth feareth neither accusation, nor condemnation, nor whatsoever can be laid unto his charge. And as the Apostle doth, so all the children of Christ his kingdom may bid defiance unto accusation and condemnation, and whatsoever can be laid unto their charge, now that Christ sitteth at the right hand of God to make intercession for us. The Lord is King, the earth may be glad thereof, he i • great in Zion, and high above all people. Let the heavens rejoice, and let the earth be glad, let the sea roar, and all that therein is. Thou that dwellest under the defense of the most high, and abidest under the shadow of the almighty, say unto the Lord, &c.

Now as this sovereignty of power, and excellency of dignity whereunto Christ was exalted after his resurrection may be matter of comfort and consolation unto the godly, so may it be matter of fear and astonishment unto the wicked and ungodly. For he shall bruise his enemies with a rod of iron, and break them in pieces like a potters vessel. He shall even deal with them as Joshua dealt with the five Kings that were hid in the cave, he shall tread them under feet, and make a slaughter not so much of their bodies as of their souls. For as his exaltation into that glory, is for the good of his Church and faithful people, so is it for the confusion and utter destruction of his enemies. For it is a righteous thing with him to recompense tribulation to them which trouble his children, and to give rest to his children which are troubled. Yea but what doth this touch us, these judgments we need not to fear: we are no enemies to Christ, we are Christians, and we are baptized into his name. True it is, we are Christians, and baptized into Christ his name, and therefore we should die unto sin, and live unto God. But yet see for all this whether many of us be not enemies unto Christ. Those mine enemies • aith Christ himself, that would not that I should reign over • hem bring them hither, and slay them before me. Where again • e hear the peremptory sentence of death and destruction • nto those that are Christ his enemies. But who are enemies • o Christ, let Christ himself tell us, Those mine enemies, saith • e, that would not that I should reign over them. They then are • nemies unto Christ which would not have Christ to reign • uer them. Yea, but we are all very willing that Christ should • aigne over us. Look then I beseech you, whether all of us • ubmit our selves to the scepter of his kingdom, even to the • ule of his most sacred and holy word, to be ruled and guided • hereby in our whole life. For if we do not submit our selves • hereunto, to be ruled thereby, we are indeed, and in truth of • hose that would not have Christ to reign over them, what • oeuer outward profession we make otherwise. Do we then • ll of us submit our selves to the scepter of his kingdom to • e ruled by his holy word? Are there not some who seldom • r not at all present themselves in the great congregation to • ear the wholesome word of truth that they might receive • nstruction thereby; who refuse to hear the Lord speaking • nto them in his holy word, and loath this heavenly Manna which is the food of our souls? I mean the recusant, who • efusing to come to these holy assemblies to hear the word • reached, which God hath ordained to be the ordinary • eanes of our salvation, submitting not himself to the scep • er of Christ his kingdom, but in effect saith of Christ, we • ill not have this man to reign over us. Again are there not • ome who though they come to hear the word preached, yet • re so hardened in their sins that they are not at all softened with the hammer of God's word, but rather are like unto the • mithes anuill, which the more it is beaten with the hammer • he harder it is? I speak not now of such as only come for fashions sake, or such as think they sit on thorns when they sit at a sermon, especially if it be any longer then they desire, or such as whose thoughts are wandering up and down upon their profits, or their pleasures, or the like, and attend but ••• tle unto the word preached, or such as hang down their heads, and fall to sleep while the Lord is knocking at the door of their hearts, and ears by the ministry of his servants: such might, and should learn so to assemble themselves in the house of God, as Cornelius and his kinsmen, and friends, and family assembled themselves when Peter came to preach unto them; We are all here present before God, saith Cornel ••• , to hear all things that are commanded thee of God: so they might, and should learn that here they are present before God, to hear and learn all things that are commanded then of God; and therefore that here they should be reverent, diligent, and careful to hear that which is preached and taught out of the holy word. But I say I speak not now of such: But I speak of such as suffer sin to reign in their mortal bodies, and obey it in the lusts thereof, notwithstanding that they be rebuked of their sins out of the holy book of God I demand then, hath the covetous man left off to be covetous, hath the drunkard left off to be drunk, hath the thief left off to steal, hath the whoremonger left off to delight is strange flesh, hath the liar left off to lie, hath the blaspheme • and swearer left off to blaspheme and swear; because it is written that neither fornicators, nor idolaters, nor adulterers, not wantons, nor thieves, nor covetous, nor drunkards, nor blaspheamers, nor liars shall inherit the kingdom of God? What turning unto God is there from any sin whereof we have been reproved by a true and an unfeigned repentance of the same sin? Nay doth not every man go forward in his sin without remorse be the book of God never so wide opened against it? And can we say that we submit our selves to the scepter of Christ his kingdom, while we yield our selves servants unto sin, and suffer it to reign in our mortal bodies? Nay certainly, men and brethren, if when we hear • our sins plainly rebuked out of the world, we notwithstanding walk on in our sins, and reform not the wickedness of our ways, we do in effect say unto Christ, we will • ot have thee to reign over us, and so by our Savior his • wne testimony we are enemies to him; and what then re • aineth, but that he bruise them with a rod of iron, and break • em in pieces like a potters vessel? Beware therefore, men • d brethren, how ye still harden your hearts when the Lord • ath so directed the tongue of the Preacher, that your own • onscience tells you he hath rightly hit you, and noted your • ne. It is a fearful thing to fall into the hands of the living • od, for he is a consuming fire, and rendereth vengeance vn •• all them that know not him, and which obey not his Go • ell. And thus ye see with what honor and glory Christ • as crowned after his resurrection, as also what matter of • mfort and consolation this may be unto the godly, and • ntrariwise what fear and astonishment unto the wicked • ad ungodly. It followeth that in the next place we speak of • at subjection and worship which all creatures owe, and at • ngth shall yield unto Christ thus exalted, which is a branch • f Christ his glory, and set down here as an end of his glory •• cation, in these words, That at the name of Jesus, &c,

Where by the name of Jesus, we are not to understand the • re name of Jesus, as though it had the virtue in it to drive • ay devils, or as though at the very sound of if all were to • ow their knees: for at the name of Savior, which is the • me with Jesus, none boweth, and the name of Christ, of Em • anuel, of the Son of God, of God, are names no less pre • us and glorious than is the name of Jesus. True it is, that • wing of the knee at the name of Jesus is a custom which • th been much used, and may without offense be retained, • hen the mind is free from superstition. But to bow and • eele at the very sound of the name, when we only hear the • me of Jesus sounding in our ears, but know not what the • me meaneth, savoreth of superstition. By bowing the knee • e Apostle here meaneth that subjection and worship which • creatures ought continually to perform, and which all • atures shall perform to Christ in that day, some willingly • d cheerfully, as holy men and Angels, some unwillingly • d to their confusion, as the devils, and wicked men his instruments: for so the Lord by his Prophet useth the same phrase of speech, where he saith, Every knee shall bow unto me that is, shall be subject to me, and worship me.

Here then is a duty prescribed, necessarily to be performed of every Christian, which is, to glorify him who is exalted into the height of glory, both in our bodies and in our spirit • , to worship him with holy worship, to subject our selves unto him in all obedience unto his heavenly will: for worthy is the Lamb that was killed, to receive all power, and wisdom, and strength, and honor, and glory, and pr • ise. The Angels in heaven they glorify the name of Jesus, in that they are always ready to execute his will, and to do whatsoever he commandeth them. Whereupon they are called ministering spirits, sent forth to minister for their sakes which shall be heirs o • salvation. This also is that holy worship wherewith we ough • to worship him, and to glorify his name, even to be hear and doers of his word, to obey his will, to walk in his laws and to keep his commandments. Not the bare and outward capping and kneeling at the name of Jesus, but principally obedience unto his will, that is named, is the honor which here he accepteth of us. For as not everyone that sai •• unto him, Lord, Lord, shall enter into his kingdom, so no • everyone that boweth at the name of Jesus, shall enter in •• his kingdom, but he that doth his will, and walketh in hi • ways. Saul when he was sent to slay the Amalekites, though to honor God greatly by sparing the best of the sheep are of the oxen to sacrifice unto him. But it was said unto hi • . Hath the Lord as great pleasure in burnt offerings and sacrifice • as when his voice is obeyed? Behold, to obey is better than sacrifi •• and to hearken is better than the fat of Rammes. So you happi • may think you honor our blessed Savior greatly, when y • bow yourselves at every sound of his name: but behold 〈◊〉 obey his will is better than capping and kneeling, or all ou • ward ceremonies whatsoever. Yet mistake me not I besee •• you, as though I thought that the names of Jesus, of Christ of the Lord, of God, of the Father, of the Son, or of th • holy Ghost, were names of ordinary account and reckoning, or to be passed over without reverence, as other names. Nay whensoever we hear, or speak, or think of them, we are • o reverence the majesty of God signified thereby. And fear- • ill it may be to them that think or speak of them pro • hanely, or lightly, or upon each light and trifling occasion, • r otherwise than without great reverence and fear, that the • ord will not hold them guiltless. But this I say, that neither • he sound of these syllables of Jesus, nor the name of Jesus • hold affect us more than any other names of Christ, a • • hough there lay some virtue in the bare word: but whenso • uer we hear, or think, or speak of him, we are to reue • ence his majesty, and in the reverent fear of his name, to •• biect our selves unto his will. This is a part of that duty • hereby we must glorify Christ Jesus.

Men and brethren, let us at length look to it. He that • all come, will come, and will not tarry. We pray daily, Thy • all be done in earth as it is in heaven; but it is but lip-labor. The Angels in heaven are always ready to execute his will: • ut on earth we follow our own wills, and walk in the • ayes of our own hearts. We regard not to walk in the way • f the Lord, or to hearken to the words of his mouth: We • ill not obey, we will not incline our ear, but we will go • fter the counsels and stubbornness of our wicked hearts. • ell, rebellion is as the sin of witchcraft, and transgression • wickedness and idolatry. Take heed, and put not off from • ay today. Come and learn to know the Lord his will, and • e not forgetful hearers, but doers of the word. If we now • rue him and do his will, we shall afterwards reign with • im. But he that now will not be subject unto his will, let him • now that we shall all appear before the judgment seat of Christ, and then every knee shall bow unto him. Blessed are • hey that hear the word of God, and live thereafter.

LECTURE XXXI.

NOw before we proceed unto the next point it the words following, one or two doubts arising from these words are first to be resolved and answered. The Apostle saith that God hath given unto Christ being raised from the dead, a name above every name, that a the name of Jesus should every knee bow, &c. that is, that all creatures should be subject unto him, and worship him. Herethe • it may be doubted and demanded, how it is that all creatures are not subject unto Christ, that all creatures do not worship him? For not only the Devils in hell, but likewise many wicked men, instruments of Satan here on earth, are so far from being subject unto him, that they are sworn enemy unto him, and to his kingdom, and swell and rage again •• him, some against him in his own person, and all against hi • in his members here on earth. True it is indeed, that Christ hath many enemies which are not subject unto him, nor worship him: For he must reign (as saith the Apostle) till her 〈◊〉 put all his enemies under his feet. Where the Apostle plainl • implieth, that Christ hath and shall have enemies which 〈◊〉 not be subject unto him and worship him, even till such time as he shall deliver up his kingdom to his Father, that is, e ••• till he shall come in the last and great day to judge both the quick and the dead in his second coming. Yea and it is for the glory of his kingdom, that still there be enemies unto hi • kingdom, that so he may be glorified both by the victor • which he giveth unto his Saints here on earth over these enemies, and likewise by the victory which himself shall ha •• over them in that day, when their faces shall gather blackness and darkness before him, and when he shall adjudge them • nto that Tophet prepared of old, the burning whereof is fire and • uch wood, and the breath of the Lord like a river of brimstone • oth kindle it, as the Prophet speaketh. But to answer unto • he question, how it is that all creatures are not subject unto Christ, and worship him, seeing God hath given him such a • ame, even such honor and glory above all creatures, that all • reatures should bow at his name, and be subject unto him; answer, first, that all creatures ought to bow at his name, and • be subject unto him, even all the powers of darkness, and • l such their slaves as have sold themselves to work wicked • esse in this life, ought to bow unto him, and to worship him. • or that Law which afterwards was given by Moses unto man • keep, Thou shalt fear the Lord thy God, and serve him, was • o doubt in the beginning a Law both to men and Angels, • d still continues to be a Law, whereby not men alone, but • en, and Angels, and infernal spirits, are bound to fear and • rue him, to worship and obey him, even with holy worship. • nd therefore is the judgment and condemnation of all • em most just, who do not obey him that they might be • ued. Secondly, unto the question I answer, that all crea • res now are subject unto him, so that unto whom he saith, • oe, he goeth, and unto whom he saith, Come, he cometh, • d otherwise they stir not, nor cannot. The Devil him • fe toucheth not, nor can touch either Job his substance, or • s children, or himself, till he give leave, and then no fur • er than he giveth leave. Nay he cannot enter into the heard • swine till he give leave. He hisseth for the fly that is at the • ermost parts of the floods of Egypt, and for the Be which • n the land of Ashur, as the Prophet speaketh, and then they • me and light in all the desolate valleys, and in the holes the rocks, and upon all thorny places, and upon all bushie • ces: that is, He bringeth the Egyptians and the Assyrians • on the land of Judah, and they come, and they lay the land • ste without an inhabitant. And every enemy that inuadeth • y land, he is but the rod of the Lord his wrath, and the • ffe of his indignation, neither can this rod strike, but • ere and as he will. The famine which drieth the bones, and fainteth the soul, the pestilence that walketh in the darkness, and destroyeth at the noon day, the sword that devoureth one as well as another, and all alike, these messengers of his wrath are sent by him for our sins, and they come; when he saith unto them go, they go, and when he calleth them back, they return. The like may be said even of since, and of death. Sin reigneth not, nor cannot, but in the children of disobedience. Death woundeth not deadly, nor cannot, but only the vessels of wrath and eternal destruction. And of all things in general this is true, that all things are so subject unto Christ, that if he say, Hurt not the sea, nor the eart • , nor the trees, none can hurt the earth, or the sea, or the trees; and if he say to the seven Angels, Go your ways, and pour out the seven vials of the wrath of God upon the earth, then they pour them out upon the earth: That is, if he say, touch not my children, then nothing can harm them; and if he say, let the ungodly of the earth come to an end, then they are as dust which the wind scattereth from the face of the earth. As he saith, so is it done, and all things are thus subject unto hi • subject (I say) unto him, not by any voluntary subjection, whereby they worship and honor him, and submit themselves unto him; but subject unto him, so, that though they would, yet they cannot but do his will, howsoever they do • it not to do his will, but only to work their own malice.

Lastly, unto the question I answer, that in the last and grea • day when Christ shall descend from heaven with a shou • e, and with the voice of the Archangel, and with the trump • of God, when the heavens shall pass away with a noise, and the el • ments shall melt with heat, and the earth, with the works that 〈◊〉 therein shall be burnt up, then shall every knee bow unto him, then shall all creatures be subject unto him. The Sea sh ••• give up her dead which were in her; and death and grave sh •• deliver up the dead which were in them, all nations shall be gathered together, and all shall appear before the judgment se • ter Christ to receive according to that they have done, whether it be good or evil. Then the Kings of the earth which made flee •• their arm, then the rich and covetous men of the work which made the wedge of gold their God, then the whoremongers, murderers, idolaters, sorcerers, blasphemers, and liars, then those churlish Nabal's, and unmerciful men which have not fed, nor clothed, nor visited, nor lodged Christ in his poor members; then those that rebelliously have murmured against God for poverty, sickness, or what cross else soever, shall say to the hills cover us, and to the rocks fall upon us, and to the rocks fall upon us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb. But it shall be to no purpose: for all shall stand before him, and fall down before him. The redeemed of the Lord shall fall down before him, and worship him, and willingly subject themselves unto him, as unto their Lord, and their God. The wicked, and Satan himself shall fall down before him, and be forced to be subject under his feet, and to yield to that last sentence as most just, Depart frō me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. And then when all things are put down under his feet, he shall deliver up the kingdom to God, even the Father, that God may be all in all. Unto the question then, how it is that all creatures are not subject unto Christ, seeing God hath given him such a name, and crowned him with such honor and glory that all creatures should bow unto him, and be subject unto him? The answer is, 1. that all creatures, even all absolutely ought to bow at his name, and to be subject unto him. 2. That even the wicked and ungodly of the earth, and all the powers of darkness are now so subject unto him, that though they would, yet they can do nothing but what his will is. 3. That in the last and great day, all creatures, even all absolutely shall be subject unto him, holy men and Angels willingly subjecting themselves unto him, and worshipping him; and all the rest, though unwillingly, subjecting themselves unto him, and to their final judgment, as just in it self unto them, and from a most just God.

By the first answer we are instructed in a necessary duty, which is, that we ought to be subject unto Christ in obedience unto his heavenly will; and to worship him with all holy worship, walking in his ways, and keeping his commandments. By the second answer we may receive exceeding comfort in Christ Jesus, that though the world hate us, and Satan seek continually like a roaring lion to devour us, yet they can do nothing against us but what he will, they are but his rods to chastise us, and they shall at length be cast into the fire, and burnt, but we shall shine as stars in heaven forever and ever. By the third answer we learn quietly to repose our selves in the power of his might who shall subdue all his enemies under him, and give unto us a crown of eternally glory, but in flaming fire render vengeance unto them that have no • obeyed his Gospel. And let this be spoken for the clear •• of the first doubt.

Another doubt is here to be answered touching that superstitious and fond fancy of Purgatory, which some would gladly ground on these words of the Apostle. For thus hence they reason: Saint Paul saith, that unto Chris • was given such a name, that at the name of Jesus should every knee bow, both of things in heaven, and things in earth, 〈◊〉 things under the earth: but the Devils, and the damned in he • are so far from bowing unto Christ, that they blasphe •• his holy name, and gnash their teeth against him: they the which being under the earth do bow unto Christ, mu •• needs be those which worship Christ in Purgatory, therefore there is Purgatory. But see, I beseech you, the vanity and foolishness of their reason, which they make for the upholding of this dream. The Devils, say they, and the damned i • hell are so far from bowing unto Christ that they blasphere him, and gnash their teeth at him; therefore by the things under the earth which bow unto Christ, must needs be mea •• the souls in Purgatory. I answer, 1. that the Devils, and damned in hell, howsoever they do blaspheme Christ, ye they ought to bow unto him, and to be subject unto him, as I shown before by that law which first was given unto them and still doth bind them, thou shalt fear the Lord thy God, 〈◊〉 serve him. And so the Apostle may very well be expounded that God hath given unto Christ a name above every name, that a the name of Jesus should every knee bow, of duty, both of thing: in heaven &c. And then what a poor shroud hath Purgatory in this place? 2. I answer, that the Devils do now bo •• unto Christ, and are subject unto him. Add unto the for • her proofs of this assertion, that one testimony out of Luke, where the Evangelist storying the deliverance of one posses • ed with a Devil, showeth most plainly how the Devil, nay • n any Devils, for a Legion possessed him, fell thrice prostrate • efore Christ, and acknowledged his power over them. First • ith S. Luke the Evangelist the Devil cried out, & said, What • aue I to do with thee Jesus the Son of God, the most high? I • eseech thee torment me not. Again, when Jesus had asked the Devil his name, the Evangelist saith, they besought him that he • old not command them to go out into the deep: and agine, the Evangelist saith, they besought him that he would suffer them to • nter into the heard of swine feeding thereby on an hill. Where • ee see how not one, but a Legion of Devils, not once, but • hrise in one miracle prostrated themselves unto Christ, and • cknowledged his power over them. And shall we not think • hat now much more they do so, when Christ sitteth at the • ight hand of God in the heavenly places? Yes S. James tells • s that they fear and tremble. A servile fear they are in, and • nwillingly they are subject unto him, howsoever they do • laspheme him. False therefore is it when they say, that the Devils bow not unto him. 3. I answer, that the Devils • hall be subject unto him in that great and last day: and so • he Apostle may be understood, and then what help here • or Purgatory? For thus I understand the Apostle; God hath • iuen unto Christ a name above every name, that at the name of • esus every knee should bow, now of duty; and shall bow then • n that day, some willingly, and some unwillingly: both which being truly affirmed even of the Devils, inasmuch as now • hey ought, and in that day they shall bow and be subject vn • o him, though unwillingly; what need is there to understand • his place of the souls in Purgatory? Lastly, the Rhemists note no such thing upon this place, which yet they would have done, if it had made ought for that purpose: and Bellarmine quite disclaimeth it, understanding by things under the • arth, the devils in hell, which as I have said, now ought, and • n that great day shall bow and be subject unto him. And • ndeed the whole tale of popish Purgatory is a mere dream, having no ground at all either in this, or in any other place of scripture, but is so contrary thereunto as nothing more. It • the blood of Christ Jesus that purgeth and cleanseth us from all f •• it is not any purging fire which doth it, or can do it after the life. Nay after this life there is but heaven, or hell: Heaven for them that die in the Lord; for blessed are the dead that 〈◊〉 in the Lord, even so saith the Spirit; they rest from their labo •• and their works follow them: and Hell for the wicked, are such as forget God; for that is their portion prepared for them of old with the Devil and his Angels. Thus having cleared these words of the Apostle from these doubts, it remaineth that now we proceed in that which followeth in the Apostle. It followeth therefore.

And that every tongue should confess &c.] We have he •• of the subjection of all creatures unto Christ Jesus, set down by the Apostle as a branch of his glory, and an end of his glorification. Now in these words the Apostle setteth do •• e another branch of Christ his glory, which is the confessio • and acknowledgment of all creatures, that Jesus Christ is the Lord, and sole right commander in heaven and in earth: for as every knee shall bow unto him, so every tongue shall co • fesse him, God having given him a name above every name, that every knee should bow unto him, and that every tongue should confess him to be Lord and Sovereign king. By every tongue, the Apostle meaneth not only all nations and languages in the world whatsoever, but every tongue both of things in heaven, and things in earth, and things under the earth; not that things in heaven, or things under the earth have tongues, as neither they have knees, but as there in the former words, by every knee both of things i • heaven, and things in earth, and things under the earth is meant all creatures; so here in these words, by every tongue of things in heaven, and things in earth, and things under the ear •• is meant all creatures. When it is added, that every tongue should confess, the Apostle thereby showeth both what all creatures still ought to do; and also what all creatures shall do in that last and great day. For his meaning is, that all creatures ought still to confess, & at the last shall confess that Jesus Christ is the Lord, even that that Jesus which was crucified, which made his grave with the wicked in his death, is Lord God, & that all honor, power, & glory belongeth unto him.

Here then we are put in mind of a duty necessarily to be • erformed of all Christians, which is, not only to be subject • d obedient to Christ his will, but to confess likewise and •• knowledge, that Jesus Christ is the Lord. The Angels, and • e Saints in heaven which stand before the throne, and be • re the Lamb, clothed with long white robes, and palms in • eir hands, they cry aloud, and they say, Salvation cometh • our God that sitteth upon the throne, and of the Lamb: yea • ey cease not day or night crying, and saying, Praise, and glo • , and wisdom, and thanks, and honor, and power, and might be •• to our God for evermore, Amen. Yea the powers of darkness • emselues ought thus to confess Jesus Christ, that all power, • nd honor, and might belongeth unto him, inasmuch as they • ere created, formed, and made for his glory, not only to be • ewed in their confusion, but that they might sound forth his • raise and his glory. The Angels and Saints in heaven they • oe; Devils, and damned in hell they ought to confess • at Jesus Christ is the Lord; and shall we doubt whether it • e man's duty to confess that Jesus Christ is the Lord? With • e heart man believeth unto righteousness, and with the mouth • an confesseth to salvation, saith the Apostle. Where the Apo •• le plainly showeth, that as faith in the heart, so confession • the mouth is needful to salvation. The Evangelist S. John • ith, that among the chief rulers of the Jews, many believed 〈◊〉 Christ Jesus, but because of the Pharisees they did not confess • im, left they should be cast out of the synagogue. Did they be • eeue in Christ Jesus, but not confess him? In that they did • ot confess him, it is a plain argument that their faith was • ut a weak faith. Happily they begun to embrace the truth • f Christ, and to be astonished at his miracles, but in that they • urst not confess him, it is plain that they did not truly be • eeue in him. Which is yet more plain by that S. John far • her addeth, they loved the praise of men, more then the praise of God. which preposterous love wheresoever it is, there is nei • her the love of God in deed, nor faith in Jesus Christ. The Apostle to Titus telleth us of some that profess that they 〈◊〉 God, but by their works they deny him, and are abominable are disobedient, and unto every good work reprobate. As before we had faith in Christ, but no confession of Christ; so here we have confession and profession of Christ, but no practice of the life of Christ; and therefore as their faith was justly a • gued to be no sincere and sound faith, because they did not confess Christ; so the profession of these, of whom the Apostle speaketh, may justly be argued to be no sincere and sou • e profession, because in their lives they practice not that whereof they make profession with their mouths. They seemed to have faith in Christ, but they did not confess Christ; and therefore they may be truly said, neither to have sound • y believed in Christ, neither to have confessed Christ. These seem to profess to know God, but by their works they deny him, and therefore they may be truly said neither to have sincerely confessed Christ, neither to have practices, his will.

Seeing therefore it is so, that both where Christ is not confessed, there Christ is not believed; and again, where Christ is confessed, there many times his will is not practiced; very behooveful it will be for us, whose duty it is to confess and acknowledge before all men that Christ Jesus is the Lord, to see what a kind of confession it is which our duty doth require of us. We must then here take heed that we do not deceive our selves with a bare and naked confession of Christ Jesus, with a simple and outward profession of his name and religion, as if all were well when by an outward show we had bleared the eyes of men; or as if we had then performed this duty, whereof I speak, as well as the best, when we have made confession of our faith, and said the Lord's prayer; or when we have been at the Church, and heard the service, and happily a Sermon; when we have made some fair weathe • without, howsoever all within be full of rapine, bribery, and excess. Nay, nay, brethren, Christ himself hath told us, that not everyone that saith unto him Lord, Lord, shall enter into his kingdom. Nay he hath pronounced a woe unto such hypocrites, as make clean the utter side of the cup, and of the platter, when within they are full of bribery and excess: and he hath • kened them unto whited tombs, which appear beautiful out • ard, but are within full of dead men's bones, and of all filthiness. • t is not then the lip-labor of a bare and naked confession of Christ, it is not a simple and outward profession of religion • hat will serve the turn, or is acceptable unto God; it is not • he discoursing knowledge of Christ, nor the discoursing • lke of his kingdom, which pleaseth the Lord: but the con • ession of a Christian, and that which is here required, is, that • ut of a faith unfeigned, with our mouths we confess that • esus Christ is the Lord, and because he is the Lord, therefore • ee will not give his honor to another, but will serve him • ithout fear in holiness and in righteousness before him all • he days of our life. The root then whence our confession • f Christ must spring, if by it we will please the Lord, is an • nfained faith, for faith is it which maketh us not ashamed, • ut maketh us bold to confess our Christ in all places. I be • eeued (saith the Prophet) and therefore I spake. And most sure • is that then and never but then we do boldly and sincerely • onfesse Christ, and profess his religion, when faith hath • lly seized upon our souls, that we believe perfectly in Christ Jesus: for because we believe fully in him, therefore • ee boldly and freely confess him. Whosoever therefore • hou art, that wilt not, or darest not confess thy Christ, and • rofesse his religion, for fear of trouble, or displeasure, or all • eration of the State, or any like respect, know this, that thy • eart is not sound with thy God, and that this is for want of • rue faith in thee. Let them look unto this, who for fear of • change, or for fear of displeasure, fear to be too forward • n confessing Christ, and professing his name, and therefore • raw back the shoulder, and shrink at every blast of wind.

Now the confession which must spring from this root, is, • hat Jesus Christ is the Lord; the Lord, and therefore his ho • our not to be given to another; the Lord, and therefore to • e served in holiness and righteousness all the days of our •• fe. Thus saith God the Lord, even he that created the he • ens, and spread them abroad, &c. to wit, Christ Jesus, I am • he Lord, this is my name, and my glory will I not give to another, neither my praise to graven images. Where we see how our Savior Christ both challenged that unto himself, to be the Lord, and plainly avoucheth that he will not give his honor to another. He then that confesseth Jesus Christ to be the Lord, and yet giveth his honor unto another, doth only i • words confess that, which indeed and in truth he doth de •• . Let them look unto this, that make their prayers and supplications unto the Saints in heaven, that worship images, crosses, or what relics soever. We have an advocate with the Father, Jesus Christ the just, and he is the reconciliation for our sin • . He sitteth at the right hand of God, and liveth ever to make intercession for us. Whosoever then prayeth unto, or useth the intercession of any other, be it Saint, or Angel, he giveth Christ his glory to another. As also he doth, who doth worship any other but God, and him whom he hath sent, Jesus Christ, seeing it is said, Thou shalt worship the Lord thy God, 〈◊〉 him only shalt thou serve.

He likewise that confesseth Jesus Christ to be the Lord, and yet serveth him not in holiness and in righteousness all the days of his life, his confession is in vain, because in deed and in truth he denieth that which in words he doth confess A son honoreth his father, and a servant his master: If I th • (saith the Lord by his Prophet) be a father, where is mine •• nour? and if I be a master, or a Lord, where is my fear? When •• it is most plain, that fear and obedience to his will belo • geth to the Lord. They certainly unto whom the Lord by his Prophet thus spake, confessed the Lord, which they plainly afterwards show, taking their reproof hardly, and saying. Wherein have we despised thy name? But because they fear • not the Lord whom they confessed, because they walked not in his ways, nor kept his commandments, therefore the • confession was as no confession, the Lord regarded them not, but his wr • th was kindled against them. This, men and brethren, is a thing needful for us to look unto. We would be loath so deeply to be charged, as not to confess Jesus Christ to be the Lord. But if he be the Lord, where is his fear? Whe • we confess Jesus Christ to be the Lord, we confess him 〈◊〉 be the sole rightful commander of us, and our selves to be his servants; him to have all power over us, and our selves wholly 〈◊〉 be his. What meaneth then such neglect of conforming • ur selves according to his most holy will, and of yielding • bedience unto that which daily we are taught, and which • ee know to be his will? If we give our members as weapons • f unrighteousness unto sin, which should be as weapons • f righteousness unto God, whatsoever confession we make, • ee are the servants of sin, we are not the servants of Christ •• e Lord; and we are like to those or whom I spake before, •• at profess they know God, but by their works do deny • im.

O my brethren, if ye did indeed confess Jesus Christ to • e the Lord, your souls would be filled with gladness when our mouths were filled with this confession, yea your very • earts would be warm within you when your tongues were •• us talking that Jesus Christ is the Lord; your wills would be • amed to his will, your feet would rejoice to come into the • ourts of his house, and to run the way of his command • ents. Jesus Christ is the Lord, deny him not before men, • or he that shall deny him before men, shall be denied before • he Angels of God. And certainly he believeth not, that • ares not confess him. Jesus Christ is the Lord; confess • im so to be, and give not his honor to any other, to men or Angels, much less to stocks or stones. Confess him to be • he Lord, and serve him in holiness and righteousness all • he days of your life. This confession becometh the Saints • f God, and this is a good confession before God. And ever • emember that, that they which will not now thus confess • esus Christ to be the Lord, shall then in that last and great • ay be forced to confess that Jesus Christ is the Lord, when he shall judge his enemies on every side, and render to the wicked according to the wickedness of their ways.

Unto the glory of God the Father.] Here is the issue of all, • uen of our subjection unto Christ, and of our confession that • esus Christ is the Lord. All this redoundeth to the glory of God the Father: for he that honoreth the Son, honoreth • he • ather; and he that honoreth not the Son, honoreth not the Father: for the Father is in the Son, and whatsoever is done unto the Son, is done also to the Father. Let us the • so subject our selves unto Jesus Christ, let us so confess his to be the Lord, as already we have been taught. God hath created us, formed us, and made us for his glory. Seeing the •• our subjection unto Christ Jesus, and our confession or be glorious name in such sort as hath been taught, is unto the glory of God the Father, let us be subject unto him in all obedience to his will, and let us out of an unfeigned faith confess that he is the Lord, even our Lord.

LECTURE XXXII.

WHerefore my beloved, &c.] In these word now following we have the conclusion o • the Apostle his exhortation unto the Philippians, set down by way of applying Christ his humility, and obedience unto his Father, unto their use and instruction and consequently unto ours. In this conclusion of the Apostle his former exhortation, the Apostle again exhorteth the Philippians, and in them us, first unto humble obedience towards God, verse. 12.13. secondly unto humble and modest conversation towards our neighbor, verse. 14.15.16. and thirdly he addeth as a reason why he thus exhorteth them, the comfort and joy which they shall bring unto him in the day of Christ, if they so walk as he exhorteth them, verse. 16.17.18. In the first exhortation, which is unto humility and obedience, or humble obedience towards God, we have first to consider the exhortation it self, verse. 12. secondly the reason thereof, verse. 13. The exhortation of the Apostle unto the Philippians, and in them unto us, is, that we would run for • ard in the race of righteousness, which leadeth unto salua •• on, with all humbleness of mind, and in all obedience vn •• God: for when the Apostle saith, make an end of your own •• luation, therein he exhorteth thus much in effect, that as we • aue begun in the spirit, so we would go forward and make • end in the spirit; as we have entered the way of righteous • esse which leadeth unto life, so we would persevere and con •• new in the same way, and follow hard toward the mark for be price of the high calling of God in Christ Jesus. For by • luation the Apostle here meaneth not, as often elsewhere he • oth, that glory and immortality which is laid up for us in • eauen, and which is the end of our calling, but he meaneth • e whole course of godliness which leadeth unto salvation, • e whole path of a Christian life which God hath ordained us • walk in. So that when he saith, make an end of your own • luation, it is as if the Apostle had said, let it not seem enough • nto you to have begun well, but continue to walk in • hose good works which God hath ordained you to walk • n: as ye have begun to walk in the way that leadeth unto • luation, so make an end therein, and run unto the end • he race that is set before you. When the Apostle addeth, make an end of your own salvation with fear and trembling, he • heweth the manner how we must run in the way of righte • usnesse which is set before us, to wit, in all humbleness of • inde and reverence, as dutiful children serving the Lord • n fear, and rejoicing in him with trembling, as the Prophet • peaketh. Likewise when he saith, So make an end, &c. there • y he meaneth, that we must run in this race of righteous • esse in all obedience unto God: for so much is implied in the • ord So, as may appear by the coherence of this word with • he former, whereon it doth depend. As ye have always • beyed, saith the Apostle; whom? to wit, God, and his word: As ye have always obeyed God and his word, so in the like • bedience to God and his word, make an end of your own salua • ion with fear and trembling. The substance then of the Apo • tle his exhortation in this place is this, that we would run forward in the race of righteousness, which leadeth unto salvation, with all humbleness and reverence, and in all obedience unto God.

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

Wherefore my beloved] In this word, wherefore, is noted as I told you, the ground whereon the Apostle doth build the exhortation that followeth. For it is as much as if the Apostle should thus have said; seeing such was Christ his humility and such his obedience, as already ye have heard, therefore my beloved &c. The ground then of the Apostle his exhortation unto a reverent and humble obedience towards God in •• ding a godly life, is the humility of Christ, and his obedi ••• ce unto his father. The observation hence is this, that the •• militie of Christ, and his obedience to his father ought to a sufficient motive and reason unto us, why we should run the race of holiness, and righteousness that is set before with all humbleness of mind, and in all obedience to •• rds God. So the Apostle thought when he made this the • ound of this his exhortation: and so our Savior himself • ought, as appeareth by that exhortation unto the people in • e end of one of his sermons, Learn of me that I am meek •• d lowly in heart. And great reason, men and brethren, why • e should so think also. For wherefore was Christ humbled? as it for himself? Nay he might still have kept that glory • hich he had with the father before the world was, and if he •• d not at all descended from the bosom of his father, none • old any way have impeached him for the same. For it was • o robbery for him always to be equal with God, as our A • ostle speaketh. It was not then for himself that he was • umbled, but he humbled himself for us, tha the might save • which had lost our selves; and that he might reconcile us • nto God, breaking down the partition wall that was betwixt • im and us by reason of our sins. So saith the Apostle Paul, • his is a true saying, and by all means worthy to be received, that Christ Jesus cmae into the world to save sinners. And so saith S. • ohn, We have and advocate with the Father Jesus Christ the just, •• d he is the reconciliation of our sins. Again, Why was he obedient unto the Father to fulfill the law? was it for himself? Nay be ever did any wickedness, neither was any guile found in his mouth. • t was not for himself, but for us, that he might redeem us • hich were under the law, and purchase righteousness for us. So saith the Apostle, God sent forth his son made of a woman, • nd made under the law, that he might redeem them which were • nder the law; and as the same Apostle saith to the Romans, That the righteousness of the law might be fulfilled in us. Seeing • hen it was for us that Christ was humbled, and that he was obedient unto the law, and unto the death, great reason it is • hat his humility and obedience should be a sufficient motive to persuade us unto humility and obedience in the whole course of our life. Should it be, my brethren, a sufficient motive unto us? and why is it not? Why it is not I know not, but that it is not every man seeth it. Our high conc ••••• our selves, whether it be of our wisdom, or of our riche or of our honor, our contentions and vain-glory, our delight in our own ways, and our neglect to walk in the way • of the Lord; these and the like testify unto our faces that Christ his humility, and obedience little prevail with va •• persuade us unto these holy duties. O my brethren, let this be an healing of our error. So often as we hear or read that Christ thus humbled himself for us, that he became man for us, that he bare our infirmities, that he was led as a sheep v • to the slaughter for us, that he made his soul an offering for our sin, and that he made his grave with the wicked in his death for us; let these be so many remembrancers unto us to pluck down our proud peacockes feathers, to put away wrath, contention, pride, vain-glory, and in all meekness of mind to submit our selves one unto another, and all of v • unto our God. So often as we hear or read that Christ became obedient unto his Father in all things that the law required of him, that he fulfilled all righteousness, and never gave over to do the will of his Father till he had tasted and drunk of deaths cup, and all for us; let this suffice to sl •• us up to walk in all dutiful obedience unto our heavenly Fathers will. Yea let us thus hereupon resolve with our selves and say unto our own souls, hath the son of God, my Christ, and my God, vouchsafed to descend from his high throne of glory, to be clothed with my flesh and my skin to suffer hunger, cold, poverty, and manifold temptations for me, to be slandered, reviled, buffeted, spit upon, condemned, nailed on the cross, and to be buried for me, and shall bear myself above my brethren, shall I walk with a st ••• neck, and disdain my inferiors, or shall I not make myself equal to them of the lowest degree, and pass the time of my dwelling here in fear, and in all lowliness of mind? Hat • the son of God, my Christ, and my God, fulfilled all righteousness; done his fathers business, and yielded all obedience unto his father for me, and shall I kick against him with • e heel, shall I draw my neck from under his yoke, and re •• se to walk in the ways of his laws, or rather shall I not • nforme myself in all obedience to his holy will, and do at which is good and right in his eyes? This use we should • ache of Christ his humility, and obedience unto his father, •• d to this end he maketh it the ground of his exhortation in is place. It followeth,

Wherefore my beloved] The 2. thing which I observed in • ese words of the Apostle: was his kind and loving entrea • e of the Philippians, signified in that he calleth them his be •• ued. Which kind entreaty of them he useth the rather to • inne them to hearken unto his exhortation. Here then is a • te for us whom God hath set apart unto the holy work of • s ministry, to wit, that we should not only be careful to struct them that hear us in the wholesome words of truth, at that likewise we should seek in all kind and loving sort • win them unto that wherein we do instruct them. Here • pon are those kind and louesome speeches so often used in • e writings of the Apostles, my brethren, my beloved, my babes, • little children, dearly beloved, dear brethren, I beseech you, • ethren by the mercies of God, and the like. Not to speak of • there places, this one place of our Apostle might suffice suf •• ciently to instruct us in this lesson: where the Apostle doth • ot only exhort the Philippians to walk in the way of godli • esse with humbleness of mind, and in obedience unto God, • nd strengthen his exhortation both by the example of their • wne former obedience, and by the example of Christ his • umility and obedience; but in all kind and loving sort he • roposeth his exhortation, calling them, his beloved, that so • e might the rather win them to hearken to his exhortation. or even so the dispensers of God his holy mysteries should • ot only labor in a godly care to teach them that hear • hem the words of truth in all evidence of the spirit, and to • onfirme and strengthen the same out of the sacred worth of • ruth, but further they should seek with all kind speeches, • nd in all loving manner to lead them forth unto the waters of comfort, and to bring them unto Christ Jesus. And here happily a man that should long beat upon this point, and to large it to the full, might have great applause in many place especially there where the exception against their Teacher i • that he is too sharp, and that he presseth the judgment of God against sin too sore, and too vehemently. Here the •• I beseech you a lesson for you that are hearers our of thi • place.

As we that are the ministers of the Lord for your comfort are hence taught to strive in all kind and loving sort to bring you unto Christ Jesus; so you that hear us are likewise he ••• to learn so to carry yourselves as that we may speak unto you as unto our brethren, and unto our beloved. If the love • God be not in you indeed, how can we speak unto you a unto our beloved? If your honor not God, nor keep his commandments, how can we speak unto you as unto 〈◊〉 children? If ye be not joined with us in one faith, and in one hope in Christ Jesus, how can we speak unto your as to o • brethren? Nay I say more unto you, if ye know not us that labor amongst you, and are over you in the Lord, and ad •• nish you, if ye have us not in singular love from our works sa •• how can we speak unto you as unto our beloved? If when 〈◊〉 labor to beget you in the faith, and to present you before God blameless in that day, you either stop your ears the voice of our charming charm we never so wisely, or speak evil of us as of evil doers, can we speak unto you as v •• our babes and little children? If you embrace not the tr •• which we preach unto you, but rather hate us for the message which we bring unto you, can we speak unto you as unto on dear brethren? Nay certainly, if ye will have us to co •• unto you with kind speeches, and in all loving manner, wi •• my beloved, my little children, my dear brethren, th • must ye study so to approve yourselves both unto God and men, as that we may speak unto you as unto our beloved unto our brethren &c. Otherwise, as Christ came not 〈◊〉 all with this, fear not little flock, but unto some with this, O generation of vipers, how can ye speak good things, when ye 〈◊〉 evil: And as the Apostle came not to all with this, I beseech you brethren by the mercies of God, but unto some with this, O foolish Galatians, who hath be witched you that ye should not obey truth; so ye must look that as sometimes we come in • e and in the spirit of meekness, so sometimes we should • me unto you with a rod, and with a woe unto such as o • not the Gospel of Christ Jesus that they might be saved • n and brethren our hearts desire is that ye may be saved in • day of Christ, and we watch for your souls as they that • st give accounts unto God for them: have ye care that we • y do it with joy, and not with grief. We are loath to come • o you with a rod, we had rather come in love, and in the •• rit of meekness; have ye care that we may come unto • u, and that we may speak unto you as unto our beloved. • we sometimes sharply reprove sin, it is for your sakes, at we may reclaim the sinner from wandering out of the •• ht way: and again, if sometimes we restore such as are •• en with the spirit of meekness, it is for your sakes, that • e may bind up the broken hearted, and minister a word of •• mfort unto the troubled, and afflicted soul. Both, I mean • arpnesse and meekness, the rod and love, both, I say, in •• eir due places is needful, and wise discretion in them both most needful. And so I come to the 3. point.

At ye have always obeyed] What? the Apostle in falling own unto him, and kissing his feet, as is now done unto at man of sin? Nay the Apostle herein commendeth •• eir former obedience unto God, and unto his word after •• ch time as they had received the Gospel of Christ Jesus. • nd this he doth to stir them up to continue their obedi • nce, that as they had begun well, so they might now go • orward as they had begun. Whence we are taught, that • is not enough to begin well, and for a time to embrace • e truth, and to obey the Gospel of Christ Jesus, and after • ards to quence the spirit, and to suffer our selves to be en • ngled in the filthiness of the world, but having begun in •• e spirit we must go forward in the spirit, and having begun • o love and like the truth we must not fall from our first love, • ut hold fast the same, and continue therein. Whereupon • re those often exhortations in the Apostles to continue in • he faith, to continue in the grace of God, to continue in the things that we have learned, to hold fast the profession of o •• hope without wavering, and with full purpose of heart 〈◊〉 cleave unto the Lord. The reason hereof is, the school 〈◊〉 Christ is not a school of idleness, or a school of non proficiency, but the scholars of Christ his school they must follow the truth in love, and they must in all things grow up 〈◊〉 him which is the head, that is Christ as the Apostle shown. And therefore our Savior Christ himself told the Jews 〈◊〉 believed in him, saying, if ye continue in my word, ye are 〈◊〉 my disciples; and shall know the truth. They, no doubt, 〈◊〉 whom he spake, had begun well, and had embraced 〈◊〉 truth, but he telleth them that if they will be his scholars they must continue as they have begun, and they must grow forward and increase in all knowledge, and spiritual understanding. A lesson as needful to be taught in these our d ••• as any other. For we see by our own experience that the word of the Lord is of such majesty, and so powerful, that draweth oftentimes the veriest miscreants that be unto a liking of it, and causeth them many times to do many things we. But as it is in the parable of the seed in the Gospel, some receive the word with joy, but when persecution comes the • are offended: other hear the word, but the cares of the world and the decietfulnesse of riches choke it, that it made unfruitful; in others the evil one cometh and catcheth the word that was sown in their heart, and in a great many the liking of the word, and the obedience thereunto is but like unto a flash of lightening, come and gone again almost in a moment. For a day, or for a month, or happily for a year or two they will hearken, and obey, they will make a good she • of loving and liking the word, and many things they will do well. But after a while they will loath this heavenly Mann • , and in their hearts return unto the flesh pots of Egypt, or, a Peter speaketh, with the dog they will return unto his vomit, and with the sow unto her wallowing in the mire. Men and brethren, we must not be like unto such men. For, as Peter speaketh in the same place, it had been better for such men not a have known the way of righteousness, then after they have known it to turn from the holy commandment given unto them. We must having tasted of the good word of God, • nd having begun to forsake the corruptions that are in the world through lust, continue in the grace of God, and grow • orward from grace unto grace till we be perfect men, and • ome unto the measure of the age of the fullness of Christ. Having begun to have a liking of the word, and to desire • he preaching thereof, we must take heed that we grow not weary of it; but the more we have it, the more our souls must • ong after it, and the more we hear it, the more we must grow in obedience unto it, to frame our lives according thereunto. We must not here stand at a stay, much less must we go backward; we must go forward, and we must prick hard unto the mark of the high calling that is set before us. For in the way of godliness that is most true which is so common, not to go forward in that way is in truth to go backward. But I shall have occasion again to speak of this point in handling the exhortation.

To leave therefore this point, here it may be demanded • how the Apostle saith that the Philippians had always obeyed, as ye have always obeyed. For in that the Apostle doth admonish them, every man to esteem other better then himself, as verse 3. and to do all things wihout murmuring and reasoning, as verse 14. he plainly signifieth that there were many faults amongst them, even contention, vain-glory, murmuring, reasoning, and the like. How then doth he give them this testimony, that they had always obeyed? Lied the Apostle unto them, or did he flatter them? God forbid: let God be true, and every man a liar. He lieth not unto them, neither doth he flatter them, and yet their obedience unto God, and unto his word, was not perfect; for no doubt such faults were amongst them, as already we have spoken of. In this sense then we are to understand the Apostle, when he commendeth the Philippians as having always obeyed God and his word; not as if there had nothing lacked in their obedience: for in many things we sin all; and if we say that we have no sin, we deceive our selves, and the truth is not in us: but therefore are they said always to have obeyed, because howsoever their obedience in it self was imperfect, yet was it unto them reputed as perfect, because through faith they were engrafted in Christ, and for his sake their very desire to live godly was accepted with God as a life most holy. For such is the fruit of our communion with Christ, that being engrafted into his body, and made bone of his bone, and flesh of his flesh, through him, and for him, our faith in him is accounted to us for righteousness, and our very desire to live goldy in this present world, is accounted unto us for holiness of life. If there were no other proof for this point, but even this whereof I speak, that the Apostle here maketh reckoning of the Philippians as having always obeyed, though there lacked much in their obedience, because they believed in Christ, and desired to live godly, it were enough: but the scriptures everywhere witness the same.

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

Not as in my presence only, but now much more in mine absence] In these words the Apostle lightly toucheth a defect in their obedience, that it was not altogether such now in his absence from them, as it was when he was present with them; but he doth not touch it as with purpose much to note them for it, but his drift rather is in these words to instruct them in the quality of their obedience, that it ought not to be feigned, as service only to the eye, but it ought to be sincere, and from a pure heart, as unto the Lord who seeth all, and is present everywhere.

Here one or two things may be noted but only by the way, because the Apostle doth only lightly touch them, and as it were by the way advise us of them. 1. In that the Apostle • mplieth a change in them now in his absence from them, which was nto in his presence with them, thence we may note • ow requisite the presence of the Pastor with his people is. True it is, that the Apostle was not their Pastor, but sent to reach unto the Gentiles in all places, and Epaphroditus was • heir Minister, who remained with them after Paul's departure • rom them. But if in Paul's absence from them, when yet • heir Minister was present with them, they began in a short • pace somewhat to decline, how can we think but that they must needs decline where their Pastor is never with them? Where prophesying faileth the people perish; and when the Pastor is not present, the Wolf cometh, and the flock is scattered.

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

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

LECTURE XXXIII.

MAke an end of your own salvation] The Rhemists read thus out of the vulgar translation, work your salvation; out of which reading that doctrine of salvation by works is by some in part maintained. Doth our Apostle then in this place teach us, that we are to work our salvation, so that by the merit of our works we may obtain salvation? Surely in other places of his Epistles he teaches us a quite contrary doctrine. By grace, saith the Apostle, are ye saved, through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast himself. In which place see, I beseech you, how the Apostle setteth down the grounds of our salvation. Grace there is the first ground of our salvation. It is God that justifieth • , & saveth us: salvation is his gift, as the Apostle here saith. • ut why doth God save us? Surely in respect of our selves we •• e saved freely by his grace, & according to his mercy: In re • pect of Christ indeed we are saved by the merits of his death • passion. He hath brought us with a great price, even with the • rice of his own precious blood which he shed for the remissi • n of our sins. But we our selves have no part in this payment; • respect of our selves we are freely through the exceeding • ches of his favor and grace towards us, saved. Faith, that is he next occurent in our salvation; by grace we are saved through • aith. For faith is that hand, whereby we take hold on salvation • eached unto us by grace. Here then, ye see, how salvation is • oth given & taken; given by God, & taken by us. It is given • y God by grace; it is taken by us by faith. What then, have • e no part in the purchase of our salvation? No surely; faith whereby we are saved, and salvation it self, they are the gift of God. What, have our works no interest in the meriting of our salvation? No, by grace we are saved, through faith, not any way of our selves, nor of our works. Why? lest any man should boast himself. For as the same Apostle reasoneth; if Abraham were justified by works, he hath wherein to rejoice, but not with God. Why not with God? because to him that worketh, or meriteth by his works, the wages is not counted by favor, but by debt. And • herefore in another place thus he reasoneth: if of grace, then • ot of works, else were no more grace; but if of works, then no • ore of grace, or else were work no more work. So that when the Apostle here saith, that by grace we are saved, it is even thereby plain that we are not saved by our works: yet he putteth down both, saying that we are saved by grace, not of works. Again in his Epistle to Tatus; God (saith he) our Savior hath saved us, not by the works of righteousness which we had done, but according to his mercy &c. Where again you see the author of our salvation is God our Savior: the cause which moveth God to save us, his mercy, not our good works. I might here likewise produce the whole disputation of our Apostle in his Epistles to the Romans, and to the Galatians, where at large he disputeth the question, and plainly resolveth that we are justified and saved freely by grace through faith in Christ his blood, and not by our works wrought according to the as But I purpose not any large discourse upon this point. By the which already hath been said, ye see how the Apostle is other of his Epistles teacheth clean another doctrine th •• salvation by works. For he teacheth that we are saved freely by grace, through faith; not of our selves, not of works, 〈◊〉 out the works of the law.

How then? is the Apostle contrary to himself? Doth • e here did us work our salvation, as if by our works we might merit our salvation, and elsewhere tell us that our salvation a not of works, but of grace? God forbid that we should so s •• or think. The spirit whereby the Apostle spake both here and elsewhere is always one, and the same, and is not changed. He is the spirit of truth, and directed the Apostle his tongue and pen into all truth; so that he is not anywhere contrary to himself, but here as elsewhere delivereth the same truth. Look we then a little into the words, and into the meaning of the words in this place of the Apostle. Here then we are to note, 1. that it is not simply said, work your salvation, bu • work out, or finish, or make an end of your own salvation. For the word here used doth properly signify not simply to work • but to work out, to finish, to make an end of a thing. So it is used by the Apostle where he saith, Take unto you the whole armor of God, that ye may be able to resist in the evil day, and having •• nished all things, stand fast. Again, when it is said, work 〈◊〉 or finish or make an end of your own salvation, by salvation is not meant, as often else where, that price of our high calling, that crown of immortality which at the end of our race is la •• up for him that overcometh and continueth unto the end, but by salvation is meant the whole course of a godly life which leadeth unto salvation. So that when he saith, Make an end of your salvation, he doth exhort us thus much in effect that as we have entered the race of righteousness which leadeth unto salvation, so we would run on in the same race unto the end, and fully finish our course in doing such good works, as God hath ordained that we should walk in them.

The thing then which hence is to be noted from our Apostle touching good works, is not the merit of our saluati •• by our works, but that good works are the way which God •• th ordained us to walk in; and in doing whereof he would • ue us to finish the whole course of our life. And this we do • ost gladly teach everywhere, and beat upon in all our Ser • ons, and in all our exhortations. Only we are careful to •• ch you the truth touching good works; namely, that they •