Lectures Upon Philippians

LECTURE XXXIV.

WIth fear and trembling] From these words some there are that gather that uncomfortable doctrine of the uncertainty of our salvation, affirming it to be pride and presumption to dare to be so bold as to be assured of our salvation, and clean contrary to the teaching the Apostle in this place. So that the meaning of the A •• stle by their judgments in this place is this, that we should work our salvation that yet we should always doubt of •• r salvation. But how far this is wide of the Apostles meaning, may easily appear by those manifold Scriptures whe •• by the certainty or our salvation is affirmed, and consequ ••• lie this uncomfortable doctrine of the doubting of our sal •• tion is utterly overthrown. I am sure, saith Job, that m • •• deemer liveth, and he shall stand the last upon earth, and though after my shinne worms destroy this body, yet shall I see God 〈◊◊〉 flesh, whom I myself shall see, and mine eyes shall behold, and 〈◊〉 other for me. Lord how this holy man so assureth himself of his salvation, that he beats upon it as if he could •• satisfy himself with any words, but fills his mouth with •• ioycing hereat amidst all his afflictions. I am sure, saith •• , my Redeemer liveth, I shall see God in my flesh, I myself shall 〈◊〉 him, mine eyes shall behold him, none other for me but I my 〈◊〉 shall behold him. He doth as fully assure himself of his salvation as if he were already in full possession thereof. Of the like assurance of his salvation our Apostle protesteth, saying, I 〈◊〉 persuaded that neither death, nor life, nor Angels &c. Whe • the Apostle doth not only speak of a probable persuasion, but of such a sure confidence; as whereby else where he saith, from henceforth there is laid up for me a crown of righteousness &c. Neither groundeth he this persuasion upon any special re •• lation, but upon that ground which is common to him 〈◊〉 all the faithful even the love of God in Christ Jesus. No • as Job, and Paul, not to instance in any others, assured themselves of their salvation, so we by the power of the same spir •• and upon the same ground of the love of God in Christ Jesus may and ought to assure our selves of our salvation. True • is that if our salvation and the certainty thereof stood any way in our selves, or depended upon our works, we might indeed justly doubt of our salvation, as knowing our selves by reason of our sins and iniquities to have deserved death and damnation. But the ground, and the foundation of the certainty of our hope is the sure promises of God in Christ Jesus, who hath promised in his word eternal life to all th •• believe. We look not upon our selves, or our own works, or our own worthiness (for then must we needs doubt) b • we look upon him that hath promised: even as Abraham did, whose faith we are to follow; of whom it is said, that her neither did consider his own body, which was now dead, • eing almost an hundredth years old, neither the deadness of •• raes womb; neither did he doubt of the promise through 〈◊〉 belief (where note how doubting is termed unbelief) •• t was strengthened in the faith, and gave glory to God, be ••• g fully assured that he which had promised was also able to • e it. He then being faithful which hath promised saluati • n to them that believe in his name, we are sure to be saved. • ut what need we to look farther for this point then into 〈◊〉 every nature of faith? which the Apostles have defined to • e such a full assurance, that if ye take away assurance ye take way faith. For what else doth that mean that the Apostle •• metimes calleth faith the ground of things which are hoped for, •• d the evidence of things that are not seen, sometimes a steadfast •• th; sometimes a full assurance, sometimes an assurance without • uering; and sometimes the anchor of the soul both sure and ••• dfast? Let us draw near. saith the Apostle, with a true heart assurance of faith, sprinkled in our hearts from an evil conscience, • d washed in our bodies with pure water. Let us keep the profess •• of our hope without wavering. for he is faithful that promised. • oth the Apostle exhort us unto an assurance of faith, unto hope without wavering, resting upon his promises that is •• thfull and true? Surely if we ought thus to believe, if we •• ght thus to hope, and that upon this ground that he is •• thfull that hath promised; then may we and ought to assure •• r selves of our salvation. Whether then we look upon • e examples of holy men in the Scriptures, or upon the sure • omises of God in Christ Jesus made in the Scripture, or up •• the nature of faith in the writings of the Apostle; still we • ll find that we ought not to doubt, but certainly to assure •• r selves of our salvation through a sure and steadfast faith in • hrist Jesus, who hath promised life and salvation to all them at believe in his name.

This then may serve for the confutation of that vncom •• rtable doctrine of the Papists, where they teach, that with •• t special revelation no man ought, or can assure himself 〈◊〉 faith of his salvation. The erroneousness of which do • trine though it hath been fully manifested by that which already hath been said for confirmation of the plain opposite doctrine which we teach; yet for a further clearing of the truth in this point, I beseech you in a few words to cons ••• how weak proofs they bring for what they teach.

Why then I demand, may no man without special re •• lation assure himself by faith of his salvation? Because 〈◊〉 man can say my heart it clean, I am pure from sin. Men 〈◊〉 be clean from sin, saith Bellarmine, but no man, saith he, 〈◊〉 so, because they that are cleave cannot certainly know that they o • clean, therefore no man without special revelation may assure himself by faith of his salvation. But see the weakness of this pro ••• which 1. is grounded upon a corrupt reading, as the te •• the original showeth, whence the words are thus to be read, who can say, I have made my heart clean? and are spoken to 〈◊〉 press the insolency of such as think to be justified by th •• own strength. And 2. leaneth upon a point of man's p ••• from sin in this point, which plainly contradicteth the holy Ghost, both in that text, and throughout the whole Scripture which hath concluded all under sin. And 3. con •• death without promises, inasmuch as nothing thence can be concluded against assurance by faith of justification, or sal •• tion. For though no man can say, that he hath made his be •• clean, that he is pure from sin in himself, or by himself, yet inasmuch as the holy Ghost witnesseth, that by faith 〈◊〉 purifieth our hearts, and that the blood of Jesus Christ cleanseth 〈◊〉 from all sin, in him, and by him through faith in his blo •• we may assure our selves of our justification, and salvation.

Yea but the Preacher saying, that a man, (speaking, saith Belarmine, of the just, and wise,) knoweth not whether he be worthy of love, or hatred, but all things are kept uncertain for the time • come, showeth thereby that not the just, or wise, and so not the faithful; can assure themselves of their justification, or salvation. But see the weakness of this proof also, which 1. as the form • is grounded upon a corrupt translation, as the original 〈◊〉 showeth, where the reading is much different from the vulgar and so very obscure both there, and in the Greek, that it i • an unfit place for the proof of such a point. And 2. fail •• in understanding that of the just and wise only, which is spoken of all, both just, and wicked, as the next verse where the • eacher expoundeth himself, showeth. And 3. proveth • ely, that no man by outward things in this life knoweth • hither he be loved, or hated of God. For so the words are be read, that no man knoweth love, or hatred; i. whether he loved, or hated of God, by all that that is before them. By the outward things which happen unto them. Which • peareth to be most true, in that neither the just only pros •• er, nor the wicked only are afflicted, but the wicked many •• nes flourish more than the just, and the hand of God many • nes lieth heavier upon the just then upon the wicked; but • aketh nothing against assurance of salvation by faith, which • neth not upon any outward things, but only upon the •• omise of God in his word. Yea but Saint Paul, say they, •• rst not assure himself that he was justified, as appeareth by •• at he saith, I know nothing by myself, yet am I not thereby iusti •• d: and therefore no man may assure himself of his saluati •• . But they might see, 1. that the Apostle there speaketh • t of any uncertainty of his justification, whereof else where assureth himself; but by express negative plainly denieth at he was justified by the cleanness of his conscience that he • oweth nothing by himself. 2. That he speaketh there of • s ministry, and service therein, and acknowledgeth that • ough his conscience accuse him not of any crime therein, • r he is not thereby justified. Which maketh against iustifi •• tion by anything in a man's self, though done in as great •• rfection as mortal man can do it, but not at all against iu •• fication, or assurance of salvation by faith. Yea but when • e saith, work your salvation with fear and trembling, he speak • h against the vain presumption of Heretics, say the Rhe •• sts on that place, that makes men secure of their predesti •• tion and salvation, and willeth the Philippians to work •• eir salvation with fear and trembling, according to that • her scripture, blessed is the man that always is fearful. Wher • nto the answer is, 1. that both the Apostle here, and Salo • on in that other Scripture, and the same Apostle again when • e saith, be not high minded, but fear, and Peter when he saith, • sse the time of your dwelling here in fear: and the Spirit of God generally when he speaketh to like purpose, speaketh other against vain presumption in our strength, without do acknowledgment of our own frailty, and due depending upon the Lord; or against careless security of our salvation, without due regard of God's threats and judgments, and without inward grace and fear of God, issuing into a godly life and conversation, but not against faithful boldness and confidence, not against assurance of our salvation by faith grounded upon the promises of God in Christ Jesus.

2. That there is a twofold fear, a servile fear, and a fili •• fear; a fear opposite unto faith, and a fear attending upon faith; a doubting and distrusting fear, and a careful and loving fear; a fear of discouraging diffidence, and a fear o • awful reverence; a fear from the law to be punished, and a fear from grace to offend and deserve punishment; a fear begotten by the spirit of bondage, and a fear begotten by the spirit of adoption; a fear whereof S. John saith, there is 〈◊〉 fear in love, but perfect love casteth out fear, and a fear when of S. Paul saith, that godly sorrow causeth fear; and Solomon that blessed is the man that feareth always. Now from that fear the Holy Ghost everywhere dehorteth, saying, Fear not, for I am with thee, be not afraid, for I am thy God: and again, fear not, for I have redeemed thee &c. and again, why are ye fear full, O ye of little faith? But unto this fear he everywhere exhorteth, saying, Serue the Lord in fear, and rejoice unto h •• in trembling, or, with reverence: and again, fear him which after he hath killed hath power to cast into hell, yea, I say unto you, him fear: and again, Fear God, honor the King: and again, Fear God, and give glory to him; & generally where • e exhorteth unto fear, it is to this fear. So that when the Apostle exhorteth to work our salvation with fear and trembling, • e exhorteth unto this fear, even to fear the judgments and threatenings of God, which the faithful always do, because faith believeth them; and to fear to trust in our selves, which every faithful man also doth, because faith it self importeth trust in God, and as the Apostles reason also showeth we should, because it is God which worketh in us both the will, and the deed, even of his good pleasure; and so to fear, as the Prophet doth, when he saith, serve the Lord in fear, and rejoice to 〈◊〉 with reverence; the words are as in the Apostle, cum timore tremore: but neither here, nor anywhere doth the Holy • host exhort unto that servile, and doubting, and distrusting •• re, as to stand in fear of our salvation. Yea but seeing the •• rd of God doth nowhere speak namely and particularly 〈◊〉 or of any of us, therefore by faith which is to be grounded on the word of God, we cannot assure our selves of our ••• uation. Whereunto first we answer, that though the word God speak nowhere immediately by name, and personally any of us, yet what it saith to believers generally, it saith to •• ery believer; and what to sinners generally, it saith to every • ner, and every man is to conceive it as particularly spoken himself, and to believe the same word preached by the • inister of the Gospel, as if Christ himself did perso • lie speak unto him. So that when as the word saith, • ecept ye repent, ye shall perish, he that believeth this • rd, believeth also touching himself that except he repent shall perish; so when the word saith, that whosoever belee •• h in Christ shall not perish, but have everlasting life, as hence •• ul said to the Jailor, Believe thou in the Lord Jesus, and thou • t be saved; so every Minister of the Gospel may say to • omas such a one, John such a one, and James such a one &c, • eeue thou in the Lord Jesus and thou shalt be saved, and • ery believer which believeth this word, may by faith • ounded on the word particularly assure himself of his sal • ion, because he believeth, inasmuch as otherwise the word • e not true, whosoever believeth shall be saved. Secondly, we • e them whence their Priests, seeing the word doth no • ere speak namely and particularly to any of them, have • horitie to remit the sins of their poenitentiaries? They •• l tell us, though untruly as they practice it, that they have of them particularly authority from Christ his word, where saith, whosoever sins ye remit they are remitted unto them, • d their poenitentiaries must believe it. Thus they will take •• ue to themselves, though they will not give us leave, from • enerall to infer a particular. But if their seduced ones • st believe, that though their Priests be not there named, yet thence they have all of them particularly authority to f •• give sins, much more may every man that believeth, though he be not named where Christ saith, whosoever believeth s •• be saved, yet thence assure himself particularly by faith of 〈◊〉 salvation. Yet but seeing it is no article of the Creed, to believe a man's own salvation, therefore no man is bound 〈◊〉 believe it. Whereunto we answer, that in professing the art • cles of our Creed, we profess the assured belief of our o ••• salvation: for each man in his particular to profess and say, I believe in God the Father, I believe in Jesus Christ his Son, &c. is all one as to profess and say, I believe in God, that he is 〈◊〉 God, and my Father, and my strong salvation; I believe 〈◊〉 Jesus Christ, that he was borne unto me, and died for my 〈◊〉 and rose again for my justification; I believe in the H •• Ghost, that being sanctified by his work, I shall be glory •• with my Savior; and I believe the holy Catholic Church that I am a member of it, and that unto me belongeth the forgiveness of my sins, the resurrection of my body, a •• life everlasting, without which particular application to 〈◊〉 selves, the Devil may believe the articles of the Cree ••• And albeit we do not always so infallibly believe our o •• salvation as we do assent unto the articles of the Creed, 〈◊〉 as our faith is in degree less, or greater, so our apprehension of salvation is weaker, or stronger; yet in our weak apprehension of our salvation we truly believe it, and ought • ways strongly and steadfastly to believe it, and to pray wi •• the Apostles, that from weakness of faith, and slender assurance, we may grow unto strength of faith, and full assurance as the Apostles did. Yea but the greatest certainty we ••• have of our salvation is only the certainty of hope, not an • certainty of faith; we may hope well of salvation doing o •• duties, but we may not without great presumption assure ••• selves by faith of it. Wherevnto we answer, 1. that howsoever hope as vulgarly men talk of hope, and as the Pap •• speak of it, be always joined with fear, and doubt, and 〈◊〉 uncertain; yet the certainty of that Christian hope where •• the scripture speaketh, and which nothing else but a const •• and patient expectation of that which we believe shall be, 〈◊〉 a undoubted and sure, as the certainty of faith, whereon it grounded, and whereof it is the proper effect; inasmuch as • e scripture saith of it, that hope maketh not ashamed, which as Justin noteth it should do, if he that hopeth failed of his • pe: and again, that hope makes us to rejoice, which it should • t if it made us not certain and sure of that we hope for: •• d again, he calleth hope an ancre of the soul, both sure and •• dfast; and giveth unto it, confidence, and rejoicing, and assu •• nce. 2. That doing our duty can yield us neither faith, • r hope truly so called, because we come so short of • ing our duty, that as Jerome saith, if we consider our own • erits, we must needs despair; and so our hope is grounded, • t upon doing our duty, but upon faith, and it upon the •• omise of God in his word, whence both faith and hope are • rtaine of that they believe, and hope for. 3. That it were • eat and wicked presumption to hope for salvation by virtue our own doings, but no other presumption then godly to sure our selves of our salvation by faith, inasmuch as this is • e presumption of true faith, which presumeth not upon our •• ne works, but upon the grace of Christ, and upon the ••• omise of God made in his word. Let us now look a little • erer into the words; and the meaning of the words in this •• ace of our Apostle is evident.

With fear and trembling] We are therefore to remember • hat I have already told you, that there is a double fear men •• oned in holy scriptures: the one a servile and slavish fear, •• ch as is in the children of disobedience, who fear not to •• end and displease the most high God, but so fear the hor • r of that punishment which is due unto their sins, that •• ey carry with them even an hell within their own bosom. •• ch a fear in the end breedeth despair, and is always so re •• gnant unto love, that in love there is no such fear, but per •• ct love casteth out such fear. There is another fear, which is godly, & a son-like fear, such as was in Job, of whom it is • id, that he was one that feared God, and eschewed evil; and such was in Cornelius, of whom it is said, that he feared God with • his household, and that he gave much alms to the people, & that • aied continually. This is such a fear as wherewith the good child standeth in awe of his father, and feareth to displease him. For as the good and dutiful child feareth his father albeit he doubteth not of his fathers love towards him, nay as he doth the more fear to displease his father, the more certainly that he is persuaded of his fathers love towards him: so the child of God in whom this godly fear doth dwell, the more certainly he is persuaded of the love of God towards him in Christ Jesus, the more he feareth him with this fear, the more he feareth to displease him; and therefore doth the more eschew that which is evil, and follow after that which is good and acceptable in his sight. And this is so far unlike unto that servile and slavish fear, that this fear is never severed from love, but the more we love the more we fear to displease him whom we love, and the more we fear to displease him whom we love, the more we love him. Now it is not to be doubted but that the Apostle in this place speaketh of this godly fear, the other being such a fear as the Holy Ghost throughout the whole scriptures would have utterly abandoned in all the children of God. Yea but it is added with fear and trembling, which showeth that the Apostle doth not speak of such a fear as hath with it joined assurance of love, but of such a fear as is full of doubt; for trembling must needs argue doubtfulness. See then I beseech you that place of the Prophet where they are both joined as here in the Apostle, Serue the Lord with fear, saith the Prophet, and rejoice in trembling. Where by trembling cannot be meant any doubt or distrust: (for what rejoicing can be in such trembling as ariseth of doubt or distrust?) but by trembling is meant a reverence of his majesty, in whose love we are so to rejoice, as that withal we fear to displease him. And as there the Prophet, so here our Apostle would have us to serve the Lord with fear, to exclude all carnal security, whereby we grow careless and negligent to do that which is good; and with trembling, to exclude arrogant presumption, whereby we grow pharisaically proud of that good which we do. The Apostle then when, he exhorteth us to make an end of our own salvation with fear and trembling, his meaning is this, that we should finish our course in doing such good works as God hath ordained us to walk in. But how? with fear and trembling, .i. with all humbleness and reverence towards God, not doubting of his love towards us, but because we know he loveth us, fearing to displease him, either by carnal security of doing any good at all, or by vain presumption of our own worthiness for that good which we do.

The lesson then which hence we are taught is, what ought to be the continual conversation of a Christian, and how we ought to walk in the whole course of our life. We ought to pass the time, even the whole time of our dwelling here, as the Apostle speaks, in fear, even in the reverent fear of his most holy name, in whose favor is life, and joy for evermore. Because we know he loveth us in his well beloved Son, we ought to be most loath any way to displease him, and as dutiful children we ought to avoid and eschew everything that may offend his godly will. If I be a master, saith the Lord by his Prophet, where is my fear? Whence it is plain that all that are his servants ought to fear to despise his name, as the Priests there did, and to displease the most high. Now two motives there are which may persuade us unto this reverent and careful walking in the whole course of our life, and fear to displease him. The one is this, his eyes always behold us, whatsoever we do is naked before him, he knoweth the very thoughts of our hearts before we do conceive them, and there is nothing hid from him. This surely should make us watch even over our thoughts, it should make us careful in all our ways that we do not anything whereby we may grieve his holy spirit. And if we kept this always in remembrance, that whatsoever we do God sees us, it would stay oftentimes even the best of us from many things which we do. For therefore it is that we fall into many noisome lusts, that we defile our selves with much filthiness of the world, that by many sins we displease our God, because we think not of his presence and forget that he sees us. Which of us is there that in our Princes presence would not, fear to displease him? How much more ought we to fear to displease our God, in whose presence we are always, and who beholdeth whatsoever we do? Even the regard of his majesty, before whom we stand, should cause us to walk before him with fear and trembling. The other motive to persuade us unto a reverent and careful walking, as fearing to displease our God, is this, the quick and eagle-sighted eyes of the wicked are ever prying and looking into all our ways, that they may have some advantage against us, whereby they may take occasion to dishonor our God, and to speak ill both of us, and of the Gospel which we profess. This also should make us watchful over all our ways, that thereby we do not offend and displease our God. Have your conversation honest, saith the Apostle, among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see glorify God in the day of the visitation. The Apostle saw that the Gentiles, among whom they lived, were ready to pick a quarrel at every little thing wherein they offended, thereby to dishonor God, and to discredit the Gospel. And therefore he exhorted them to look unto their conversation, that thereby God might be glorified amongst the Gentiles. And surely the Gentiles then were not more prying into the ways of Christians, then the wicked and ungodly of the earth now are into the ways of God's children. For if they tread awry, if they through the malice of Satan, or the infirmity of the flesh, or the deceitfulness of sin slip out of the right way, wherein they should walk, by and by the wicked have it, and with open mouth they cry, these be our pure and holy men, these be our great professors of the Gospel, these be the men that would be counted the only religious men. How careful then ought we to be of our conversation, even in regard of the watchful eye of the wicked, that we do or say nothing, whereby they may take advantage against us, or occasion to dishonor God, or to speak ill of the Gospel? Whether therefore we regard the majesty of our God, whose eyes always behold us; or the quick eyes of the wicked which narrowly espy into our ways, we see that we ought to pass the time of our dwelling here in fear, and to make an end of our salvation with fear and trembling.

Ought we then thus to walk before the Lord with fear and trembling? Here then are two extremities, which are as two cancres of the soul, to be looked unto; the one, carnal security, the other vain presumption. For such is Satan's subtlety, that first he laboreth to make us careless of doing that is good; and then if he cannot so deceive us, he taketh another course, and laboreth to make us proud of that good which we do. But we ought to walk before the Lord with fear and trembling, therefore first we ought not to be careless of doing that is good, but still we ought to fear lest our Lord and Master come in an hour when we shall be found doing no good. It was the fault of those dispersed Jews unto whom James wrote, that they boasted too much of their religion, and were too brag of their faith, but were altogether careless of doing those good works wherein God had ordained them to walk. And I wish it were not a fault in our days, that men did now but too much content themselves with the names only of faith, and religion, and were too careless of doing that which is good. But beloved, let us know that if we believe in God we must walk before him in holiness of life with fear and trembling. We must not be careless to do good, but we must be careful to show forth good works, as the Apostle telleth us. This fear wherein we must walk must expel all carelessness in walking. And as this fear wherein we must walk must expel all carelessness in our walking, so must it likewise expel all vain presumption and pride in our walking. It was the Pharisee you know that stepped forth and said, O God I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican: I fast twice in the week, I give tithe of all that ever I possess. And others there are as pharisaical as this proud Pharisee was, who presume so much of the worth of their works, that they dare by the merits of them challenge heaven unto themselves. But if the person of the poor Publican better beseemeth us, of whom it is said, that he did not so much as lift up his eyes unto heaven, but smote his breast, saying, O God be merciful to me a sinner. We must not be puffed up with the vain opinion of the worth of our works how good soever they seem to be, but we must run on the race that is set before us with fear and trembling. As holiness, so humbleness and reverence becometh the house of God, which we are, if we believe aright in the Son of God, and so live as he hath commanded. A wise man feareth, and departeth from evil; but a fool rageth, and is careless, saith Solomon. Whereby he teacheth us, that a reverent fear of God's Majesty is a notable means to make a good man to avoid sin. Passe the time therefore, I beseech you, of your dwelling here, in fear, and walk in those good works which God hath ordained you to walk in, with fear and trembling, with fear (I say) and trembling, both in regard of the majesty of God, whose eyes always behold us, lest you displease him; and in regard of the wicked, whose eyes are prying into whatsoever we do, that they may have no advantage against you. Grieue not the holy spirit, either by carnal security and carelessness to do that good which ye should, or by vain and proud presumption of the worth of that good which ye do, but walk before the Lord as becometh the Saints of God, with fear and trembling, fearing not to do good, and trembling at the good which ye do, lest either not doing that good which ye ought, or presuming of that good which ye do, ye displease him who loveth you, and in whose love is life and joy for evermore. And let this be spoken touching the manner how we ought to walk and to finish our course. Now followeth the reason why we ought thus to walk.

For it is God which worketh, &c.] This is the reason why we ought not simply to make an end of our own salvation, but to make an end of our own salvation with fear and trembling: with fear and trembling, why? For it is God which worketh, &c. Neither the will nor the deed in anything well done is from our selves, that we should be puffed up with any pride thereof, but from the Lord; and therefore when he guides us, we should not be secure to follow. It is God (saith the Apostle) that worketh in you both the will: the will, how? not by helping the weakness of our will, as if being a little holpen by grace, it were in us to will that is good; but by sanctifying our corrupt will, that whereas before it was wholly and only inclined unto evil, now it loveth, and liketh, and followeth after that which is good: and the deed, how? by giving grace to do that good, to the desire whereof he hath sanctified our will. It is then as if the Apostle should thus have said: Walk in well-doing before the Lord, but with fear and trembling; why? for it is not in you either to will or to do that is good, but it is God that first sanctifieth your wills, to desire the things that belong unto your peace, to hunger and thirst after righteousness, to acknowledge and lament your sins, and the like, and afterwards giveth grace to believe and to live according to God in Christ Jesus. Whence are many lessons for us.

Here then first that doctrine of free will is utterly overthrown. If we will or do anything that is good, it is God that worketh in us both the will and the deed. Whosoever therefore shall tell you, that we have power in our selves to will and to do that which is good, and that we need only to be holpen, but not wholly assisted by grace, believe him not. For I ask what it is that is left unto us, when both the will to do good, and the deed it self, are given us of God? If it be God that worketh in us both the will and desire to do good, and likewise the grace of doing that which is good, then what is it that we can challenge unto our selves? If it had been said, that God is the Alpha and Omega, the beginning and the end of every good thing that we do, then happily some starting-hole might have been found. But when it is said, that it is God that worketh in us both to will and to do that which is good, out of doubt all power is taken from us of doing anything that is good. True it is, that Adam before his fall had free will to choose the good, and to refuse the evil: but by his fall he lost that which in his creation he had, even all free will unto all the things of the spirit; so that till such time as he be regenerate by the spirit of God, he cannot at all by his own power understand, think, will, or do anything that is good, but is wholly and only carried to that which is evil, and can do nothing else but sin, lying bound in the chains of sin, not as a man fettered, which hath a desire to be loose, but of himself naturally willing and desirous so to lie. The natural man (saith the Apostle) perceiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Where the Apostle understanding by the natural man, the unregenerate man, whose knowledge and understanding the Lord ha • h not yet cleared and lightened by his holy spirit, plainly showeth, that the unregenerate man hath none understanding at all in the ways of God, and the things that belong unto his peace, neither can have till the Lord sanctify him by his holy spirit, changing his corrupt will, and working in him both the will and the deed. Many Scriptures might be brought for the enlarging and further proof of this point: but by that which hath been spoken ye see what the truth is in the point, namely that it is not in our own power at all to will or do that which is good, but that it is God which worketh in us both the will and the deed, so that the thing which we do is no further good, than it is wholly guided and directed by the spirit of God. Take heed therefore and beware of such as tell you otherwise than as ye have now heard and learned, that ye be not deceived by them.

Secondly, hence we are taught whence all our sufficiency and all our strength to walk in the ways of God is, even • rom God, who is the alone author of all goodness, and the giver of all blessings. What hast thou (saith the Apostle) that thou hast not received? To prepare our hearts unto that which is good, this is from the Lord, for he prepareth the heart. To think a good thought, this is from the Lord, for we are not sufficient of our selves to think anything as of our selves, but all our sufficiency is of God. To will and desire that which is good, and to do that which is good, is likewise from the Lord, for it is God that worketh in us both the will and the deed. So true is that of our Savior, Without me ye can do nothing. Where the meaning is not only that we are so weak that we are not able of our selves to do anything that is good, unless we be assisted by grace; but that we are no more able than the branch that is plucked from the tree is able to bring forth fruit. The sum of this point is, that the fruits of the spirit in us are altogether from the spirit, even as the fruits of the flesh are altogether from the flesh. Doest thou then at any time feel any good motions of the spirit within thee, any desire to fly that which is evil, and to do the thing that is good? Is thine heart enlarged to run the way of God's commandments, and to glorify thy Father which is in heaven? Are the bowels of thy compassion opened towards thy poor brethren, to relieve the necessities of God's Saints? It is God that worketh in thee all these, and whatsoever is like unto these; and they are so many testimonies unto thee of God's holy spirit dwelling within thee. Acknowledge therefore God's mercy towards thee, who when thou wast in thy blood, said unto thee, thou shalt live; that is, who when thou wast dead in sins and trespasses, and hadst no will to be raised from the dead sleep of sin whereinto thou wast fallen, hath quickened thee by his spirit, and of unwilling made thee willing to do those things that are good and acceptable in God's sight. Glory not in any good thing that thou hast, as though thou hadst not received it. For when thou wast as unable to will or to do anything that is good, as the dead man is unable to exercise any function of life, then did he circumcise the foreskin of thine heart, and did not only work in thee a power to will and to do the thing that is good, but gave thee also grace both to will and to do the thing that is good. Glory therefore in thy God, let thy soul rejoice in him, and let his praises be ever in thy mouth. He it is that filleth thy heart with good desires, and he it is that directeth thy steps in the way wherein thou shouldest walk, and which leadeth unto life. And why doth he show such mercy on us? Even of his good pleasure.

Even of his good pleasure.] We have heard that it is God that worketh in us both to will and to do that which is good. And why doth he so? That God may be all in all, and all the glory of out salvation may be wholly his. The Apostle telleth us, that this he doth even of good pleasure: it so pleaseth him, and howsoever the cause or this his pleasure be hidden from us, yet it is good, and just, he doth it even of his good pleasure. Here then we have the first and furthest cause even of the whole mystery of our salvation. He hath predestinated and chosen us unto eternal life through Jesus Christ, before the foundation of the world. And why? The Apostle telleth us he did it according to the good pleasure of his will. He hath opened unto us the mystery of his will. And why? This also he did according to his good pleasure. He hath made us accepted in his beloved, by whom we have redemption through his blood. And why? This also is according to his rich grace. He hath wrought in us both to will and to do the things that belong unto our peace. And why? Even of his good pleasure. Wilt thou then know why God hath chosen thee, and refused him; why he hath made thee a vessel of honor, and him a vessel of dishonor; why he hath taken away the hardness of thy heart, and suffereth him still to walk in the hardness of his own heart; why he hath sanctified thy will, and left him in the frowardness of his own will? He hath not done these things for any good thing which he saw in thee, or for any goodness which he foresaw would be in thee, not for thy birth, wealth, sex, or condition, but even of his good pleasure: for look into the whole book of God, still thou shalt find that the last and great cause of all our good is his grace, his mercy, his love, his purpose, his will, the purpose of his will, his good pleasure, the good pleasure of his will. And when thou comest hither, here thou must stay thyself, and cry with the Apostle, O the depth of the riches both of the wisdom and knowledge of God, &c. If it be the potters pleasure to make of the same lump of clay one vessel to honor, and another to dishonor, who shall question further with him, when this answer is once given. It was his pleasure, even the good pleasure of his will?

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

LECTURE XXXV.

HItherto then we have spoken of that humble obedience, which we following the example of Christ his humility and obedience, ought to yield unto our God in all holiness of conversation. Now followeth another branch of the Apostle his exhortation, upon the same ground of Christ his humility and obedience, and this is unto an humble and modest conversation towards our neighbor, towards our brethren, in these words, Do all things without murmuring, &c. For as the example of Christ his humility and obedience should stir us up unto all humble obedience unto our God, to walk before him fear and with trembling; so ought it likewise to persuade us unto all humble and modest conversation toward our brethren, laying aside all secret murmuring, and all contentious reasonings, and with meekness everyone yielding one unto another, and everyone forbearing one another.

Do all things without murmuring, &c.] These words you see are a dehortation and disuasion from things to be eschewed, and by consequent they are an exhortation unto things to be embraced. Two things there are, you see, which the Apostle dissuadeth, the one murmuring, the other reasonings. By murmuring the Apostle (I take it) in this place doth not so much mean murmuring against God, as secret grudgings in our selves against our brethren, and privy whisperings, such as closely run from hand to hand, to defame or to disgrace those whom we like not. By reasonings are meant such open discords and contentions as those secret grudgings and privy whisperings do for the most part break out into. Both these faults the Apostle would have avoided and eschewed amongst men one towards another, that neither there should be secret grudgings and privy whisperings one against another, neither there should be open quarrelling or contending one with another. Now it is further to be understood, that in this dehortation from these faults the Apostle implieth an exhortation to those good virtues whereby these bad faults may be redressed, namely unto a modest conversation with our brethren, and a peaceable agreement with all men. When the Apostle therefore saith, Do all things without murmuring, it is as if he had thus said: Let there be no secret grudgings amongst you one against another, nor any privy whisperings running closely from hand to hand, to defame or to disgrace one another; but let everyone amongst you approve himself unto another, in all modesty of conversation, modestly yielding unto his superior, and equal, and willingly making himself equal unto them of the lowest degree. Again, when he saith, Do all things without reasonings, it is as if he had thus said: Let there be no open discords or contentions amongst you, either through bearing out yourselves one above another, or upon any occasion what else soever; but follow peace and love with all men, and do all things with patience and mildness. This I take to be the meaning of these words. Now before we proceed unto the opening of the rest that follow, let us see what use we may make of this exhortation.

Do all things without murmuring.] The first thing which the Apostle here dissuadeth is murmuring. Now we read of two sorts of murmurers in the holy Scriptures: the one of such as murmur against the most high God, Lord of heaven and earth. So we read that the Israelites often murmured, sometimes for want of water, sometimes for want of bread, sometimes for want of the cucumbers, and the pepons, and the leekes, and the onions, and the garleeke, and the fleshpots of Egypt, and for want of such things as caused their often murmurings, it is said that they returned in their hearts into Egypt. And such murmurers against God at this day are they who in this our time of want of bread, either break out into such impatient speeches as these; What means the Lord to kill us with famine? what greater sinners are we than such and such that have the world at will, and all things at their desire? Would God he would either mend these things, or make an end of us: who can endure such a •• ard time? better to die any way, than to die of famine, &c. they (I say) that either break out into such impatient speeches, or through male-contentedness seek to raise up seditions, and uproars, and rebellions in the common-wealth, so to procure a remedy by a worse mischief, are found to be murmurers against God, grudging at that which he doth, and seeking a way without him to redress it. But what was the end of those murmurers amongst the children of Israel? Some of them were consumed by fire from heaven, others were smitten with an exceeding great plague, others died being bitten and stung with fiery serpents; and of all of them this was true, that none of them came into the promised land. A fearful end upon murmurers against God: some die one way, and others are slain another way, everyone hath a fearful end, and never a one comes into the promised land, never a one enters into that heavenly rest, where only is rest and joy for evermore. As therefore the Apostle exhorted the Corinthians, saying, Murmur not as some of the children of Israel murmured, and were destroyed of the destroier; so I say unto you, Take heed that none of you be found murmurers against God either for this his judgment, whereby he now doth most justly visit our sins and our iniquities upon us, or for anything else, lest his wrath be kindled against you, and there be none to deliver you. For all these things whereof we have spoke, came unto the children of Israel for ensamples, and were written to admonish us upon whom the ends of the world are come.

Another sort of murmurers there are, which murmur against their brethren, grudging either at their wealth, or at the love and favor, or at the credit and preferment wherein they go before them, and closely seeking their discredit, whispering amongst their neighbors whatsoever evil they can devise against them. So the Evangelists everywhere testify that the Scribes and Pharisees murmured against Jesus, and against his Disciples, because they saw that the people fell everywhere unto them, and followed them. So we read that the Grecians murmured against the Disciples of Christ, pretending that their widows were neglected in the daily ministering. And this principally is that murmuring which our Apostle in this place would have abandoned, that we should not malign one another, that we should not have any grudgings or heartburnings within our selves one against another, that we should not secretly and closely seek the discredit or disgrace one of another. A fault whether more bad, or more common it is hard to say, and that even amongst neighbors, amongst brethren. For what more ordinary then one neighbor for some cause or other to murmur against another? If he be our superior in wealth, or in honor, or in credit, we murmur against him as too great to dwell so near us, and be he never so kind unto us yet still we do imagine that he bears himself too much upon his wealth, or upon his birth, or upon his place &c. and ouerlookes us. If he be our equal, we grudge that he should come forward as well as our selves, that he should be as much honored, that he should be as much loved, that he should be as well customed as our selves. If he be our inferior, we disdain him, and that livelihood which he hath we wish unto our selves, and would be content that he should shift as he could. Thus amongst all sorts there is murmuring, and grudging, and repining; so that whereas all things should be done without murmuring, nothing is done without murmuring. Yea, and which is the vile malice of this disease, if happily sometimes there be some just cause, we speak not of it, we do not friendly and neighborly expostulate things one with another, but we make fair weather outwardly, when as yet both we foster within our selves ill conceits and opinions one of another, and likewise whisper one with another such things as tend to the disgrace one of another. Now see the root whence this murmuring springs: surely it springs even from an evil and a cankered mind within our selves which makes us that we cannot brook any of any sort, but whatsoever their place be, superior, equal, or inferior to us we mutter and we are impatient towards them, and whatsoever almost is done on said we take occasion to be offended thereat. And such as is the root whence it springs, such is the fruit which it brings forth, both bad, and exceeding bad. For howsoever we do smother and suppress it for a time, and carry it so closely that he whom we grudge at suspect nothing by us; yet will it most commonly in the end burst out like a flame, into brawls, and heats, and open contentions, and discords, and the more closely the fire hath been covered, the more vehemently it will break out. It behooveth us therefore carefully to look unto it that we be not tainted with this fault, and if there be any such root of bitterness in any of us to weed it out. Let every man look into his own heart, and examine himself how this may concern him: and this with the Apostle I exhort that ye do all things without murmuring. Be not ready to take offense at every small fault one with another, foster not within yourselves any ill opinions, or conceits one of another; whisper not anything amongst yourselves which may tend to the discredit, or disgrace one of another; grudge not to perform any duty every man in his place one unto another. But contrariwise let every man approve himself in all modesty of conversation one unto another; let every man think well one of another; let every man yield one unto another; let every man bear one with another; and let all things be done with cheerfulness and modesty. For this ye must know, that he that dissuadeth murmuring amongst neighbors and brethren, doth withal desire that all cheerfulness and loving kindness be maintained amongst them. Have your conversation then one with another with all cheerfulness and brotherly kindness, and do all things that any way concern your duties one unto another without murmuring, and likewise without reasoning: for so it followeth in the next place.

And reasonings] This is the second thing which the Apostle dissuadeth, that we should fall to reasonings about anything that we do. 1. That we should fall unto open brawling or quarrelling, or contentions one with another. We read that when there was fallen a debate between the heardmen of Abraham's cattle, and the heardmen of Lots cattle, Abraham said unto Lot, Let there be no strife, no brawling or falling out between me and thee, neither between mine heardmen, and thine heardmen: for we be brethren. See how careful Abraham was to stay all contention and brawels. He was Lots elder, and Uncle, and so his better in that respect, but he standeth not upon that; neither doth he hearten his servants, and set them on, as the manner of some is, but he goes unto Lot, and talks with him of the matter, and that not hotly, but kindly and friendly, with great meekness of love, and requests him that there may be no brawling or contention between their servants, or betwixt themselves; and to that purpose he both useth reasons to persuade thereunto, and yieldeth of his right rather then there should be any such betwixt them. Whereby you see this holy Patriarchs judgment of them: rather then he would have any brawls and contentions with his brother, he would resign that right unto him which he might rightly have challenged unto himself. Now what account the Apostle makes of brawling and contention, and discords of men one with another, ye may clearly see by those notable fruits of the flesh wherewith he sorteth this fault whereof we now speak, as namely, with adultery, fornication, idolatry, witchcraft, heresy, murder, drunkenness, gluttony, and such like. Ye see then what vice it is from whence the Apostle here dissuadeth us, when he dissuadeth us from reasonings, and brawls, and contentions one with another; even from that which Abraham by his example hath taught us to redeem with the loss of our own right, and from that which the Apostle sorteth amongst the most ugly monsters which reign amongst men. And these brawlings, and contentions, and discords are the fruits which follow those murmurings, and privy grudgings whereof we spake before. For as wood and fuel is unto the fire, so are those close murmurings unto these open brawls and contentions, even the very ground and matter whereout they do spring: and as the fire long covered and smothered is not always kept under but at length bursteth out into a flame; so those concealed hatreds howsoever for a time they lie boiling within the breast of him that fostereth them, yet do they at length show themselves in their colors, even breaking out into open strifes and contentions. It standeth us upon to strangle both the mother, and the daughter, to avoid both the one, and the other, least yielding possession in our hearts unto the one we our selves be overtaken and strangled with the other. And to this end as the Apostle before exhorted us to do all things without murmuring, so now to do all things without reasonings and contentions one wi • h another. The Apostle thus writeth to the Corinthians, I fear lest when I come among you I shall not find you such as I would, and least there be among you strife, envying, wrath, contentions, backbitings, whisperings, swellings, and discord. I do not, neither can I charge you with any of these things. Only with the Apostle I exhort you that there be no debate, or quarrelling, or jarring, or contention, or strife amongst you. Let not every foolish and flying word, every toying and trifling matter breed brawls, or kindle the coles of dissension amongst you. It is the counsel of wise Solomon, Go not forth hastily to strife, least thou know not what to do in the end thereof, when thy neighbor hath put thee to shame; but debate thy matter with thy neighbor In which words he teacheth us quickly to cut off all occasions of strife and contention, and to use charitable conference one with another for the taking up of all such things as may breed strife and contention. Again, in another place saith the same Solomon: the beginning of strife is as one that openeth the waters; therefore ere the contention be meddled with leave off. Where he likeneth him that moveth and beginneth strife unto a man that by plucking up a sluice lets in the waters which before were shut up, and so drowns whatsoever is in the way. But the thing which therein he teacheth us is this, that we should withstand the beginnings, as of all evils in general, so in particular, of striefe and contention. Beware therefore I beseech you that ye suffer not this canker to spread amongst you. Brawling and debate, striefe & contention becomes not them that have given their names to Christ Jesus. Peace and love, kindness and gentleness one towards another best beseemeth you. Follow therefore after love, seek peace, and ensue it. Be kind and courteous one unto another; be gentle and loving one unto another, and have peace amongst yourselves, and so the God of peace shall be with you and bless you.

That ye may be blameless, and pure &c.] Now followeth the reason, as I take it, of both the branches of the Apostle his exhortation; namely why we should both walk in holiness of life before the Lord with fear and trembling, and why our conversation with our neighbors and brethren should be without murmuring and reasonings. The reason is twofold: the one in respect of the Philippians, that they might be blameless, and pure &c. the other in respect of the Apostle himself, that he might rejoice in the day of Christ &c. The sum of the first reason in respect of the Philippians, and consequently in respect of us, is this; we ought to lead a life as the sons of God in the midst of a froward people, therefore we ought to pass the time of our dwelling hear with fear and trembling, and to do all things without murmuring and reasoning. The reason seemeth to be drawn from the end why we should so walk, why we should soe do. Why should we so walk, why should we so do? to what end? that we may be blameless &c that is in brief, that we may be as the sons of God in the midst of a froward people. But the particulars whereby this is enlarged have their several uses, and are very well worthy our serious consideration.

That ye may be blameless] we must walk thus, and do thus that we may be blameless that is, that we may not give unto any any just cause of complaining of us, or blaming us. And this is set down for us as a mark to shoot at, whereat in our life we must leuel as near as possible we can, even to live without blame and reproof amongst men. Yea but is this possible? Could our Savior Christ himself, or could his Apostles and Disciples escape the reproof and hatred of the Jews? No, they could not: neither can we. For our Savior himself, hath told us, that the world, i. the wicked men of the world shall hate us, and speak all manner of evil against us for his sake, falsely. Yet therefore were they blameless, because the Jews hated them without a cause, as our Savior saith of himself, because there was no just cause of their reproof. And so it is said of Zacharias and Elizabeth his wife, that they walked in all the commandments and ordinances of the Lord without reproofs. Without reproof: how? in respect of God? no: but in respect of men they were without reproof, inasmuch as they gave no just cause of exception against them unto any man. And this is it whereunto we must bend our selves, and our studies, even so to live as that we give no just occasion of offense or complaint of us unto any man either by word, or by deed. Yea, but this also is impossible, so to live as not to give many times just occasions of offenses, just occasions of reproofs. True it is: for who is he that lives so well, that gives not just occasions of reproofs? But what then? must we not therefore study so to live as not to give any just occasion of reproof? Our Savior Christ telleth us that we must be perfect even as our Father which is in heaven is perfect. A thing altogether impossible for us to be perfect in this life. Yet must we even in this life strive thereunto, that though we cannot come as far as we should, yet we may endeavor to come as far as we can; even as our Apostle witnesseth of himself, where he saith, I forget that which is behind, and endeavor to that which is before, and follow hard toward the mark &c. Where he plainly showeth that though he could not come unto perfection yet he labored thereunto Right so, although we cannot be blameless, nor happily without just occasion of blame and reproof, yet must we study and endeavor so to live amongst men as that neither by word not by deed we give them just occasion to complain of us, or to blame us. But how far a great many in these last and worst days are from this study and endeavor, he seeth little that seeth not. When the Apostle saith, do all things without murmuring and reasonings, that ye may be blameless; he showeth plainly that those that are tainted with those faults of murmuring, and brawling, and contention, are not blameless, but are justly to be reproved, giving just occasion thereof by their wranglings, and malecontented contentions. To go one step further, the profane swearer is he such a student as now we speak of, doth he study to be without just reproof? Nay reprove him for his cursed swearing a thing most worthy reproof, yet reprove him, and great odds but he will heap oath upon oath to let you know how little he esteems just reproof. I speak that I know, having sometimes myself to my great grife heard it. And if we should go farther, how few such students should we find as study to be blameless? ye yourselves do see it, and find it in the ordinary course of life, and common experience. Well, let us know that not only Scholers ought to be such students as now we speak of, but all generally of what sort or state soever they be ought to study so to lead their lives as that they may want just reproof amongst their brethren. And if we ought, then let us be such students, and let every of us set such a watch before our lips that we may not offend with our tongue, and so order our steps that we give no just occasion of exception against us, that so we may come as near unto this of our Apostle as we can to be blameless.

The next clause is, that we may be pure. We must walk before God with fear and trembling, and we must do all things with our neighbor without murmuring and grudging, that we may be pure, that is, that in our spirits there may be found no guile, but that in singleness of heart we may speak and do whatsoever we speak or do. And this is set down as another mark for us to shoot at, whereat likewise we must level so near as we can in the whole course of our life, even to be pure and clean from all fraud & guile both in our words and deeds. And if we hit this mark we shall not miss of the other, if we be pure we shall be blameless, if whatsoever we speak or do proceed from the singleness of a sincere heart we shall avoid all lust reproof for whatsoever we say or do. That therefore we may be blameless we ought to study to be pure from all contagion of sin. Yea but the stars are unclean in his sight: how much more man, a worm, even the son of man which is but a worm: and he hath laid folly upon his Angels, how much more upon us that dwell in houses of clay, whose foundation is in the dust, which shall be destroyed before the moth? True it is, none can say I have made mine heart clean, I am clean from my sin, but if God should dispute with us we could not answer him one thing of a thousand. Yet ought we to endeavor to be pure even from all contagion of sin, and to keep our selves unspotted of the world. And if so, then ought we to be simple, and sincere, and plain dealing in all our words and works, which the Apostle especially here intendeth. Be ye wise, saith our Savior, as Serpents, and innocent as Doves. Where the same word is used that here is used. And albeit that be spoken in particular there unto the Apostles, yet the use is general that all should be innocent as Doves, all should lead a life pure from all fraud and guile. So of that which in particular the Apostle speaketh unto servants, Servants be obedient unto them that are your Masters, according to the flesh, with fear and trembling in singleness of your hearts as unto Christ: Of this I say we ought to make this general use, that we ought to speak and do all things in singleness of our hearts as unto Christ. For as James saith, the double minded man is unconstant in all his ways. He that hath a heart and a heart, he that can dissemble with his lips, and flatter with his tongue, there is no trust to be given unto him. Our speech ought to be simple, yea, and nay, and we our selves ought to be simple, and pure in heart, that both in word and in work we may be found sincere, and entire. A point not unworthy your meditation, but most needful to be practiced. For this ye must know that the more fraud and guile ye use be it in word, or be it in work, the farther ye are from God, and the nearer ye are unto the Prince of this world. Be not afraid of being too pure, and too too precise. When ye have studied this point as much as ye can yet ye shall still be impure enough, and too far short of that purity which should be in you. Study to be as in word, so in deed, and pure in both. Let there be no deceitfulness in any of you, either in the works of your hands, or in the words of your lips. Ye are purified, and purged, and washed by the blood of that immaculate lamb Christ Jesus, which he shed for the remission of your sins. Defile not yourselves again with the filthiness of the world. Be ye pure, that ye may be blameless; be ye blameless, and pure, that ye may be as the sons of God, without rebuke in the midst of a naughty and crooked nation: which are the words next following to be handled.

LECTURE XXXVI.

ANd the sons of God without rebuke, in the midst, &c.] This is the third clause in the Apostle his reason why we should hearken unto both the former exhortations, why we should walk before the Lord in holiness of life, with fear and trembling, and why we should do all things with our neighbor without murmuring and reasonings, that we may be the sons of God, &c. that is, that being the sons of God by adoption and grace, we may be known to be so, by our care to walk without rebuke in the midst of a naughty and crooked nation, keeping our selves undefiled by their wicked conversation. By a naughty and crooked nation, the Apostle understandeth all such wicked and ungodly men, as walking in the darkness of their own understanding, are enemies unto the truth of Christ, and hate the light because their works are evil. And such it seemeth were the greatest part of them of Macedonia, in the midst of who • that small number of the faithful which were at Philippi, and which by Paul's preaching had embraced the Gospel of Christ Jesus, lived. The Apostle therefore applying the example of Christ his humility and obedience unto them, exhorteth them so to walk both before God, and with their brethren, that they may be blameless, and pure, and the sons of God, that is, both known to be the sons of God, by leading an holy and uncorrupt life amongst the enemies of Christ and his truth, and continue so to be, notwithstanding the corrupt conversation of the wicked among whom they live.

Here then is a third mark set down for us to shoot at, a third thing whereunto we must bend our selves and our whole studies, even that it may be known that we are the sons of God. Knowne, unto whom? Both unto our selves, and unto others. Our labor and endeavor must be, that we may know our selves to be the sons of God, and that others may also know that we are the sons of God. Give all diligence (saith Peter) to make your calling and election sure. In which words of the Apostle, ye see how carefully the Apostle would have us to be employed in this study: he would have us to give all diligence hereunto, that we may be sure that we are the sons of God, elect and chosen in Christ Jesus before the foundation of the world. Our election it is according to the good purposes of his will, who hath predestinated us unto eternal salvation. Our adoption likewise into the sons of God through Jesus Christ, it is according to the riches of his grace and favor towards us. And these things, even our election, and adoption into the sons of God, are most sure in themselves, neither can they by us any way be procured either to be if they be not, or being, to be more sure than they be. For whom he hath chosen and adopted into sons, them he hath chosen and adopted before the foundation of the world, and his decree is beyond all degrees of comparison more unalterable and unchangeable than are the laws of the Medes and Persians. Yet such are the mercies of our God towards us, that howsoever we can help nothing unto our election, or unto our adoption into the sons of God, yet may we know whether we be elected, whether we be the sons of God, and besides we may give proof thereof unto others. And hereunto it is that we ought to give all diligence, and to bend our selves and our whole studies, that it may appear both unto our selves, and unto others, that we are the sons of God. A study whereunto the comfort which thence may arise may be a sufficient inducement unto any. For wherein should we rather labor than in that wherein we may take the greatest comfort? Or wherein can we take so great comfor as in this, that we know that we are, and that it doth appear unto others that we are the sons of God? Herein alone is sound joy and comfort, and without this what can there be else but restlessness of thoughts, and disquietness of mind?

Yea but you will ask me how this may appear either unto our selves or others, that we are the sons of God? I answer out of the Apostles, even by walking without rebuke in the midst of a naughty and crooked nation, by the fruits of the spirit showing themselves in the holiness of our conversation: For as many as are lead by the spirit of God, they are the sons of God. Now who are they that are lead by the spirit of God? Even they that by the power of the spirit of sanctification mortify the deeds of the body, as there the Apostle showeth, and bring forth the fruits of the spirit. So then they which walk not after the flesh, but after the spirit, flying from sin as from a Serpent, and being zealous of good works, they have an infallible testimony that they are the sons of God, and heirs of eternal life. Hereby then we our selves know that we are the sons of God, even by the fruits of the spirit, which he hath given us. And therefore Peter in the place before alleged, Give diligence to make your calling and election sure, immediately addeth, For if ye do these things, that is, if ye bring forth those fruits mentioned before, ye shall never fall. Where the Apostles plainly showeth, that the way to confirm our election unto our selves, is by the fruits of the spirit which he hath given us. Hereby likewise we make it apparent unto others that we are the sons of God, if we walk in those good works which God hath ordained us to walk in. And therefore our Savior Christ exhorteth us, saying, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven, even him whose sons they shall know you to be by those good works which they shall see you do. So that as the end wherefore we were predestinate to be adopted into the sons of God through Jesus Christ, was that we should be holy, and without blame before God in love; so the means whereby we are declared both to our selves and others to be the sons of God, is our holy conversation, and walking without rebuke in the midst of a naughty and crooked nation. When therefore I say that we ought to give all diligence that we may appear to be the sons of God, the meaning is, that we ought to be holy in conversation, and without blame in the midst of a naughty and crooked nation, that so it may appear that we are the sons of God.

Yea, but here again it will be said, where is he that is holy in all manner of conversation? And who is he that walketh without rebuke amongst the sons of men? And therefore how can it appear by the note of our sanctification that we are the sons of God? I answer, that howsoever our sanctification here in this life be so vnperfit, that we cannot be holy in all manner of conversation, or walk without rebuke amongst the sons of men, yet if we strive and labor, if we study and endeavor to be holy without blame, and to walk as the sons of God amongst the sons of men, hereby it doth and may appear that we are the sons of God. If we hate the sins of unfaithfulness, and let no such clean unto us; if we suffer not sin to reign in our mortal bodies, but strive to subdue the flesh unto the spirit; if we fly the corruptions which are in the world through lusts, and study to live soberly, and righteously, and godly in this present world; if we long and thirst after those things that belong unto our peace, and can in the needful time of trouble come unto our God, and cry, Abba Father, hereby it doth and may appear that we are the sons of God. The godly strife against sin, and careful desire of walking in the ways of God without rebuke, they are the sure and undoubted stamps of the spirit of our adoption into the sons of God, and the certain fruits of that spirit whereby we are sealed until the redemption of the possession purchased unto the praise of his glory. If thou desire further proof of these things, look into the holy scriptures, and they shall instruct thee sufficiently herein. Blessed (saith our Savior Christ) are they that hunger and thirst after righteousness. Where our Savior showeth that not they alone which are righteous, but they also which hunger and thirst after righteousness are blessed, and consequently the sons of God. So we read that Abraham's willingness to offer up his only begotten son Isaac for a burnt offering unto the Lord, was accepted with God for as sure a proof of his faith and obedience, as if he had offered him up indeed. Insomuch that in regard of his willingness thereunto, the Apostles plainly say, that he did offer up Isaac when he was t • ied. So little difference the Holy Ghost putteth between the will and the deed, when the will is inclined unto that which is good. The like may be said of David's willingness and desire to build a Temple unto the Lord. He built it not, yet his purpose and desire to have built it was accepted with God. And generally this is true, that the will and desire is accepted with God as the deed: so that the will, and desi • e, and endeavor to walk in the ways of God without rebuke, do plainly s • ew us to be the sons of God, and are accepted with God as if we walked holy and without blame. The like is to be said of striving against sin, that even the very striving against sin doth plainly show us to be the sons of God. For proof whereof what need any other than that example of the blessed Apostle Paul, who hath registered such a dangerous fight in himse • fe between the flesh and the spirit, that it made him cry out, O wretched man that I am, who shall deliver me from the body of this death. And yet because in his inner man, and in his spirit he delighted in the law of God, he addeth immediately in the next words following, I thank my God through Jesus Christ our Lord, to show that in the strife the flesh took the foil, & he by the power of his Lord & Christ did stand. The assaults of the flesh made him to cry, O wretched man &c. and the conquest of the spirit made him to add, I thank God &c. Such a strife & fight the blessed Apostle had in himself; and such a strife & fight all the children of God have within themselves; & this striving in them is a witness unto them that they are the sons of God. For to turn a little aside unto the sons of Belial, & children of disobedience, what strife or fight at all is there in them betwixt the flesh and the spirit? what denying of ungodliness and worldly lusts? what care to subdue the flesh unto the spirit? what flying of the corruptions which are in the world through lusts? what love of God or good men? what desire to live soberly, righteously, and godly in this present world is in them at all? Nay contrariwise they delight in unrighteousness, & sell themselves to work wickedness, they commit sin even with greediness, & gladly give their members servants to uncleanness and to iniquity to commit iniquity; they hate to be reformed, and cast the word behind their backs; they refuse to hearken to instruction, and stop their ears at the voice of the charmer charm he never so wisely. And therefore the Apostles calleth them a naughty and crooked nation, because they quite pervert the straight ways of the Lord, giving their members as weapons of unrighteousness unto sin, which should be given as weapons of righteousness unto God. So far they from striving against sin, and from a desire to walk holy & without blame. Only they that are the sons of God feel this strife, and this desire within themselves, and this very strife against sin, and desire to walk after the spirit without blame in love shows plainly that we are the sons of God. Thus then ye see what should be our study in the whole course of our life, to wit, as that we may be blameless, & that we may be pure; so that we may be known to be the sons of God even unto those amongst whom we live. Ye see likewise how this may be known not unto others only but unto our selves, both unto our selves & others, even by the spirit of sanctification, which both witnesseth unto our spirits that we are the sons of God, and which by the fruits and effects which it worketh in us showeth as much unto others. And howsoever our sanctification here in this life be vnperfit, yet ye see that our very striving against sin, and our desire to be holy and without rebuke plainly doth and may show both unto our selves, and unto others that we are the sons of God. Comfort then thyself, ô thou afflicted soul whosoever thou art, that so gronest under the burden of thy sins that thou wantest this sweet comfort of thy soul. For tell me, doest thou feel in thyself a striving against sin; art thou touched with remorse and compunction of heart for thy sins; doest thou desire to lead a life according to God's will, and hast thou a longing after this comfort that thou art the child of God? Whatsoever be thine infirmities, how crimson-died so ever thy sins be, whatsoever doubts else thou callest, yet doubt not, thou art the son of God, and unto thee belongeth the inheritance of the sons of God. For it is the spirit, even the spirit of sanctification that filleth thy heart with good desires, with desire to fly that which is evil, and with desire to do that which is good, and be that hath begun this good work in thee will perform it until the day of Jesus Christ, when thou shalt be crowned with glory and immortality in the highest heavens. As for the wicked and ungodly of the earth which wallow in their wickedness, and make a mock of piety and religion, which have not God in all their thoughts, nor make mention of his name with their lips, unless it be to blaspheme and dishonor his holy name, they have no part in this comfort, this rejoicing in the spirit belongeth not unto them. But for us, beloved, let us labor and strive to have this comfort sealed unto our souls, that we are the sons of God, by our striving against sin, and our careful endeavor to walk without rebuke. Yea let us so look unto our steps and take heed unto our ways; let us so decline the pleasures of sin, and delight our selves in the law of the Lord, that men seeing the mortification of our earthly members, and the integrity of our conversation may have nothing concerning us to speak evil of, but may say that God is in you indeed, and so may glorify him in the day of visitation.

Yea but ye will say again unto me, how can we thus live? Is it not a naughty and crooked nation, a froward and wicked people with whom we live? Can a man touch pitch and not be defiled therewith? or walk amongst thorns and not be pricked therewith? True: we live amongst wicked men whose hearts are set on mischief, even as the Apostle here saith, that the Philippians lived in the midst of a naughty and crooked nation. Yet the Apostle ye see writeth unto them to walk so both before God, and with their neighbor that they might be blameless and pure, and the sons of God without rebuke in the midst of a naughty and crooked nation. Which teacheth us thus much, that howsoever the whole wolrd lieth in wickedness, as the Apostle speaketh, yet may we live in the world, and amongst the enemies of the light, as children of the light, and as the sons of God, showing our selves to be so even unto them by walking with all care to be without rebuke amongst them. Otherwise no doubt the Apostle would have bid them to get out from amongst that naughty and crooked people, that so being separated from them they might not be defiled with their unclean conversation: whereas now he warneth them so to order their steps that they may be known to be the sons of God by walking with all carefulness to be without rebuke in the midst of a naught & crooked nation. There is great danger indeed that we shall be defiled with pitch if we touch it, & that we shall be pricked with thorns if we walk in the midst of thorns. Proofes hereof there are too too many in all places. Joseph being caught in the ways of God feared God no doubt: yet after that he had lived a while in Pharaohs Court he learned too readily to swear by the life of Pharaoh. So it is said that whiles Israel abode in Shittim, the people began to commit whoredom with the daughters of Moab. And common experience teacheth us that there is nothing more pernicious and dangerous then is conversing with the wicked. For such commonly we are as they are with whom we converse: and this ye shall always find to be most true, that sooner and oftener is he that is good made worse by him that is bad, then he that is bad is bettered by him that is good. Whereupon it is that so many caveats are everywhere given to beware of the company and enticements of the wicked. As where it is said in the Proverbs, My son if sinners do entice thee consent thou not: if they say, come with us &c. And again, enter not into the way of the wicked, and walk not in the way of evil men: avoid it, and go not by it; turn from it, and pass by. In both which places Solomon would have us to take heed of the company and fellowship of the wicked, as a thing very dangerous. And certainly so it is, and therefore great heed to be taken, lest by conversing with the wicked we be defiled with their unclean conversation. Our care therefore must be that we may with the Prophet David protest, and say, I haunt not with vain persons, neither keep company with the dissemblers: I hate the assembly of the evil, & have no company with the wicked. For blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful. What then? Because the case so standeth that the whole world lieth in wickedness, must we needs sever our selves from the company of men, and either shut up our selves in some cloister, or get us into the wilderness there to lead a solitary life? So some have thought, and so some have done, pretending that cause that they might not be defiled with the corruptions of the world. But this is a thing altogether needless, as the example of just Lot showeth, the integrity of whose holy conversation amongst the wicked Sodomites is registered both in the old and New Testament. If it be so therefore that either through the general iniquity of the time, or upon what reason else soever, we do converse and live in the midst of a naughty and crooked nation, we see we may live in the amongst them without just rebuke as the sons of God. Neither being thus seated amongst the wicked and ungodly are we by and by to think of a cloister, or a wilderness to dwell in, but rather we are to think of these precepts following.

First, that we fashion not our selves like unto the world, that is, that we grow not like unto the wicked of the world in life and manners, and so be defiled by their unclean conversation. For whatsoever is in the world, as the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. We must not therefore suffer our selves to be entangled with these things, we must not walk in the paths of the wicked. 2. We must, by the example of just Lot, be even vexed in our souls when we see and hear the unlawful and ungodly deeds of the wicked. As also we read of David, where he saith, I saw the transgressors and was grieved, because they kept not thy word. And again, Mine eyes gush out with rivers of water, because they keep not thy law. And again, Fear is come upon me for the wicked that forsake thy law. And again, My zeal hath even consumed me, because mine enemies have forgotten thy word. All which shows how we should be affected at the contempt, and at the ungodly conversation of the wicked, it should even be a pain and grief unto us. 3. We must after the example of Noah, that preacher of righteousness, admonish the wicked of their ways, and warn them of the judgments of God against all unrighteousness and ungodliness. For albeit they scorn admonition, and make a mock of instruction, yet must we, as conveniently we may, put them in mind of such things as belong unto their peace, and accompany salvation. 4. We must in holiness of life, and integrity of conversation amongst them show our selves to be the sons of God, that if it be possible our conversation may win them to walk in the ways of Christ. So our Savior willeth, saying, Let your light so shine before men that they may see your good works, and glorify your father which is in heaven. These I say are the precepts which if we follow, we need not to think of cloister, or of desert, or of going out of the world, but we may live with a pure conscience, and as the sons of God, be the sons of men never so wicked amongst whom we live. This I say we may do. Howbeit I do not hereby encourage any either to thrust himself into the company of the wicked when he need not, or longer to stay amongst them then he should. But this I exhort, especially that ye fashion not yourselves like unto the wicked of the world; and next that ye avoid the company of the wicked and ungodly. At no hand suffer yourselves to be defiled by their unclean conversation, and if ye may keep yourselves from their assemblies. In a word, study to be the sons of God without rebuke in the midst of a naughty and crooked nation; and the more wicked that they are with whom ye live, be ye the more careful of your conversation, that it be such as becometh the sons of God, that thereby they may be drawn, if it be possible, to glorify God in the day of visitation, or at least they may have nothing concerning you to speak evil of, always remembering that by grace and adoption we are severed from them to be the sons of God.

Lastly, hence I note what we are by nature before we be regenerate and borne again by the spirit; We are even a naughty and crooked nation, as the Apostle here speaketh; an evil and adulterous generation, as our Savior speaketh; a froward and crooked generation, as Moses speaketh; a faithless and stubborn generation, as David speaketh, a sinful nation, a people laden with iniquity, a seed of the wicked, corrupt children, as Isaiah speaketh, children of wrath, and children of disobedience, as the Apostle speaketh. Our thoughts wicked, our will depraved, our understanding darkened, our throats open sepulchers, our tongues full of deceit, &c. So impure that even our minds and consciences are defiled, so untoward that we clean pervert the straight ways of the Lord, and instead of giving our members weapons of righteousness unto God, making them weapons of unrighteousness unto sin, and instead of serving God, altogether yielding our selves servants unto sin. Most miserable and wretched is our state, darkness without light, igno • rance without understanding, foolishness without wisdom, before such time as all mists of darkness, ignorance, and foolishness be expelled by the bright beams of God's holy Spirit, and we brought unto the glorious liberty of the sons of God. Yea and such thou standest, as by nature thou art whosoever thou art that sleepest in sin, and delightest in unrighteousness, making no conscience of thy ways, but treasuring unto thyself wrath against the day of wrath, and of the declaration of the just judgment of God. But thou that fearest God, and walkest in his ways consider from what bondage & into what freedom the Lord hath brought thee, how of a child of wrath, of death, and of hell he hath brought thee into the glorious liberty of the sons of God, and made thee an Heir of everlasting glory, how he hath sanctified thy corrupt will, and heart, and understanding, how he hath new molded thee, and framed thee, and renewed thee, how he hath begotten thee again, not by flesh and blood, but by the immortal seed of his holy word: consider these things I say, and let them be as goads and spurs unto thee to stir thee up as unto thankfulness to thy God: so unto obedience to his will. Hath he made thy darkness to be light? walk not in the unfruitful works of darkness. Hath he freed thee from the bondage of sin? fly from sin as from a Serpent, and have nothing to do with the stool of wickedness. Hath he sanctified thy will, and all the powers and faculties of thy soul? glorify thou thy God with all the powers and faculties of thy soul. Hath he washed and cleansed thee both in thy body and in thy spirit? glorify thy God both in thy body and in thy spirit. So shall the King have pleasure in thy beauty, so shalt thou make true and right use of thy natural corruption, and of thy regeneration by God his spirit, and so shalt thou show thyself to be the son of God without rebuke in the midst of a naughty and crooked nation.

LECTURE XXXVII.

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

1. In that the Apostle calleth the Philippians light, I note the singular prerogative and honor of all the faithful members of Christ Jesus. For that which the Apostle here giveth to the Philippians, belongeth to all the faithful. All the faithful children of Christ are called lights, shining lights, lights shining in the world. Now for our better instruction how they are called lights, we are to understand that there are four special lights mentioned in the holy Scriptures. The 1. is that light, Christ Jesus, the light of the world, and the brightness of his father. This light by a principal prerogative is called that light, that true light which lighteth every man that cometh into the world, that son of righteousness, that star of Jacob, that day spring from an high, that brightness of his fathers person. 2. The word of God in many places of the Scriptures is termed a light, as where it is said, Thy word ô Lord is a lantern unto my feet, and a light unto my paths: As also where the godly are commended by the Apostle Peter, for that they attend unto the sure word of the Prophets, as unto a light that shineth in a dark place. By this light the holy Ghost illuminateth the blindness and darkness of our gross understandings, and directeth us in the ways of God which lead unto salvation. 3. The Apostles and Ministers of Christ Jesus are called lights, as where our Savior saith unto them, ye are the light of the world. Which glorious title is given unto them, both because of that testimony which they give unto that true light, the everlasting son of God Christ Jesus, and because of the Gospel of Christ Jesus which they preach unto us. 4. All the faithful members of Christ Jesus, all Christians are called lights: as where the Apostle telleth the Ephesians, that they were once darkness, but are now light in the Lord, and therefore exhorteth them to walk as chrildren of the light; and in this place of our Apostle, where they are called lights in the world, shining among the sons of darkness, and holding forth the word of life. Now the faithful are called lights in these respects: 1. In respect of Christ Jesus that true light which lighteneth every man that cometh into the world, inasmuch as he hath vouchsafed to communicate his light unto us, and by the bright beams of his holy Spirit shining into our hearts to expel thence the thick mists of blindness, darkness, and ignorance. For whatsoever light the faithful have they have it from him, who hath light in himself, and of himself, and in whom is no darkness. They borrow their light from him, even as the Moon, and the stars do borrow their light from the Sun in the firmament. For he is the son of righteousness which springing from an high hath through the tender mercy of our God visited us, to give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace, and so far as this light shineth unto them their darkness is turned into light, and they are termed lights of that light which they have from this son of righteousness. So that when the holy Ghost calleth the faithful, lights, he noteth therein the fellowship which they have with Christ Jesus, from whose most clear light they borrow their light. 2. The faithful are called lights in respect of the word, inasmuch as they believe, and embrace, and profess the holy word of God which he hath ordained to be a lantern unto our feet, and a light unto our steps. For albeit it be the son of righteousness alone, by the bright shining beams of whose holy Spirit our darkness is turned into light, and we made lights in the world; yet because we receive this light by the ministry of the word therefore both the word itself is called light, and they likewise that receive the word with gladness, and walk in the light thereof are called lights. For as much then as the faithful profess the holy word of God, ordained to be the rule of our life, and our direction in matters of religion, in respect of this profession they are called lights. 3. They are called lights in respect of their life and conversation, inasmuch as by the holiness of their life, and integrity of their conversation they show themselves to be exempted and delivered from the power of darkness. Both their works in respect of the unfruitful works of darkness are called lights, and themselves glorifying God by these works are called lights. Now see what instructions these things may minister unto us.

1. In that the faithful are called lights, not from any light in themselves as of themselves, but from that light which they have and borrow from Christ Jesus that son of righteousness, this may teach us what we are without Christ Jesus, even darkness without light, men sitting in darkness and in the shadow of death. For look into the best things that we have. Our reason what is it but gross darkness? our wisdom what is it but mere foolishness? Our understanding what is it but blind ignorance? for the natural man, 1. He on whom this son of righteousness hath not yet shined, perceiveth not, nay he cannot perceive by all the reason, wisdom, and understanding that he hath, the things of the spirit of God. And therefore the Apostle writing to the Ephesians telleth them thus, ye were once darkness, to wit, before the son of righteousness had shined upon them, but are now light in the world, now that the son of righteousness had shined upon them their darkness was turned into light. Where he most plainly showeth what is the state of all men both before and after that the son of righteousness have shined upon them: before, they are darkness, after they are light. O what a good and gracious God then have we, who when we sat in darkness, and in the shadow of death gave us this light, and so translated us out of darkness into light. Not unto us ô Lord, not unto us but unto thy name give the praise, for that thou hast called us out of darkness into thy marvelous light. When we walked in darkness thou madest us to see a great light, and when we dwelled in the land of the shadow of death, thou diddest cause the light to shine upon us. We were once darkness, but now we are light. Blessed be thy name ô Lord which hast changed our darkness into light.

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

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

Secondly, here I note two qualities attributed to these lights mentioned by the Apostle: The first, they shine in the midst of darkness, in the midst of a naughty and crooked nation: Secondly, they hold out unto others the light that is in them, even the word of life, showing it self in the integrity of their conversation. Whence I note two properties necessarily requisite in all the faithful children of God: the one is, that they have light in themselves, the other is, that they communicate it to others. Touching the first, light ye know is not called light, unless it have light in it self, in whatsoever darkness it shine. The faithful children of God then, if they will be, as here they are called, lights, they must still so look unto themselves and their own ways, that howsoever they walk amongst the children of darkness, yet they suffer not that light which is in them to be darkened, but that they shine as lights in the world amongst them whose hearts are set on mischief. The Sun when it setteth forth as a Giant to run his course, casteth forth his beams, and they are dispersed throughout all places of the earth. And albeit often times it light and shine upon most loathsome and filthy places, yet still doth it remain in his own purity, not at all defiled therewith. Herein these lights (I mean the faithful children of God) must resemble this light of the Sun. It cannot be that they should not at all converse with wicked and ungodly men, for then they must go out of the world, as the Apostle saith: but herein they must be as lights; though they live amongst wicked and ungodly men, yet must they keep themselves unstained of the corruptions which are in the world through lusts; though they have to do with profane and impure men, yet must they retain still within themselves the purity of the sons of God. And therefore the Apostle in the place before alleged thus exhorteth, Have no fellowship with the unfruitful works of darkness. He doth not simply forbid all fellowship with the children of darkness, but with the unfruitful works of darkness, such as are gluttony and drunkenness, chambering and wantonness, strife and envying, and the like: with the filthiness of these and the like fruits of sin he would have us not to defile our selves. For what fellowship (as saith the Apostle) hath light with darkness? Surely no more than hath righteousness with unrighteousness, the believer with the Infidel, or Christ with Belial. If then we be such lights as here the faithful children of God are termed, no question we hate all fellowship with the unfruitful works of darkness: and if we have fellowship with the unfruitful works of darkness, then we are no such lights. A rule whereby ye may quickly try and examine whether ye have that light in yourselves which ye hear the faithful children of God should have in themselves. Light where it is, expelleth all darkness. If then ye have the light of the sons of God within yourselves, ye have no delight in the works of darkness. Now what the works of darkness are ye know out of the Apostle, even gluttony and drunkenness, chambering and wantonness, strife and envying, and generally all the works of the flesh, even whatsoever things are such as the doing whereof may not well abide the light. Examine yourselves of these things, and condemn yourselves, that ye be not condemned of the Lord. If any of you be tainted with any of these things, purge out this old leaven, that ye may be a new lump; cleanse your vessels from these filthy dregs, I mean, yourselves from these pollutions of sin, that ye may be an holy Temple unto the Lord. True it is, God alone is light without any darkness, and there is no child of God whose light is not dimmed with some darkness. But this is no ground for thee, that therefore thou mayest wallow in wickedness and mayest delight thyself in the works of darkness. Thou if thou wilt be the child of God, thou must come as near unto God as thou canst: as he is light without darkness, so thou must strive thereunto. And therefore thou must strive to abandon all sin and wickedness, thou must be careful to walk honestly as in the day, thou must approve in thine heart, and in thy word, and in thy works, that which is pleasing to the Lord. And this if thou doest, whatsoever is wanting shall be imputed unto thee, and the light that is in Christ Jesus shall be thine, and expel whatsoever darkness is in thee. Suffer therefore the same words of exhortation that the Apostle useth to the Ephesians, Walk not henceforth as others do, in vanity of their mind, &c. And again with the same Apostle I say unto you, The night is past, the day is at hand, let us therefore cast away the works of darkness, &c. Have light in yourselves, and communicate the light that is in you unto others: which is the second quality mentioned here by the Apostle.

The second quality which I noted here in these lights, in the Philippians, is that they held forth the word of life unto others. How? Not so much in word, and talk, as that by the example of their life they gave plain proof that the word of life dwelt in them plenteously. Whence I noted another quality necessarily requisite in all the children of God, which is, that they have not only light in themselves, but they also communicate the same unto others. The children of God must not think it enough to keep themselves unspotted of the world, but they must by word, and deed, and example of life, help to pull others out of the fire. The Prophet describing the wicked man by certain fruits of the flesh, amongst other things saith he, When thou sawest a thief, thou runnest with him, and hast been partaker with the adulterers. But the faithful servant of God must not only be no such man as will run with others unto mischief, but he must reprove the sins of unfaithfulness, either by word, or at least by example of life, that either by word, or by example of life he may reclaim the wicked from the wickedness of his ways. The Sun (ye know) keepeth not his light unto it self, but communicateth it to the benefit of all creatures under heaven. The Moon and the stars likewise, which have their light from the Sun, do the like. The like also must the sons of God do. That light which they have by their fellowship with Christ Jesus the Sun of righteousness, whether it be the light of the knowledge of God's will revealed in his word, or the light of the spirit of sanctification, all the light that is in them they must communicate to the benefit of their brethren, doing good unto all, and turning many unto righteousness. And albeit the Ministers of Christ, and dispensers of God's holy mysteries, ought especially to be such lights as now we speak of, holding out the word of life unto others, and turning many unto righteousness, both by word, and by example of life; yet we see that also all the faithful children of God ought to be such lights, as having the word of life in them, show plainly that they have it, in that the fruit thereof breaketh forth in them, sometimes in word, and always in example of life, unto the benefit of their brethren. The word of life must be hid even in the hearts of all the sons of God, and it they must hold out in holiness of life, and good example unto their brethren. Yea, what so general? No exception of country-men, of artificers, of simple women, of poor laborers? Must all be lights holding forth the word of life? This surely is rather for scholars, and Ministers, and learned men, whose employment is in that study, and who make that their profession. Belike then the Apostle was deceived: for by the Apostle it doth plainly appear, that all the sons of God should be lights holding forth the word of life: so that from the word of life hid in their hearts, as from the root, should spring all the fruits of that light which they should communicate unto the benefit of others. True it is, that as one star differeth from another in glory, so amongst the sons of God, some are more clear and bright shining lights than others, some better instructed and taught in the word of life than others: for some are ordained to teach, some to be taught; some by hearing only, some both by hearing and reading, grow up in the knowledge of the word of life. Yet still this is true, that in all the sons of God there should be some measure of the knowledge of the word of life whereof they should make show at least in holiness of their life, and integrity of their conversation, whereby they might draw others unto God. And as it should be, so it were to be wished it were. But so far are we from holding out the word of life in holiness of life unto others, that by our profaneness and wickedness a great many of us show plainly that the word of life is not in us. How ready we are everyone of us to run with another unto mischief, to spend the time one with another in excess, and riot, and unthriftiness, to deceive, oppress, wrong, revile, and shame one another if we can, he seeth little that seeth not. Again, how slow we are to provoke one another to godliness and good works, to draw one another out of the snares of the devil, that we be not taken and holden therewith, to stir up one another unto peace, and love, and meekness, and temperance, and patience, and alms-deeds, and brotherly kindness, and other such like fruits of the spirit, who seeth not that seeth ought? And if these things be so, how can we think that the word of life is in us? Certainly where it is, it maketh the man of God so to abound in every good work, and so to hate every work of the flesh, so to shine in himself, and likewise to give light unto others, that it doth easily appear that God is in him indeed. Take heed therefore lest the light which seemeth to be in you be indeed darkness. Have light in yourselves, and communicate the light that is in you one with another. Hate the sins of unfaithfulness, and the works of darkness, both in yourselves, and in others. Prouoke one another to godliness, and to good works, and hold forth the word of life in all holiness of life one unto another. Remember that ye are lights; walk therefore as children of the light. It is a title wherein the ministers of Christ Jesus do worthily glory, that they are the lights of the world. Ye see that not they alone, but ye also are lights of the world, if ye be the faithful children of God. Strive herein to be as near unto thy God as thou canst, that so thy light may shine, that there be no darkness at all in thee: and make it a great part of thy study and delight by the light that is in thee to bring others out of darkness into light. And let this suffice to be spoken touching this honor given to the saints of God, that they are called lights, and touching the qualities required in these lights, namely that they have light in themselves, and that they communicate it unto others.

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

Even this, that it is called the word of life, may teach us how precious the ministry and preaching thereof ought to be unto us, even more precious than thousands of gold and silver, and as we desire to be saved in the day of Christ, so should we thirst after these most sweet waters of life. But what thirsting is there after them? They are brought unto us in conduits even unto our doors, and yet we will scarce step out of our doors to drink of them: nay we will sit in our doors, and in our houses, talking and sleeping, rather than we will come into the house of God, and drink of these waters. Every light excuse and every small business will serve to stay us from coming to hear the word read and preached. I told you even now of our slackness in coming, of our negligence in hearing, of our carelessness to meditate after we have heard of the holy word of life. If I should add unto that complaint another of profaning the Lord's day, which should be wholly spent in hearing, and reading, and meditating of the holy word of life, of profaning it, I say, with dancing, and drinking, and playing at this or that game, or keeping this or that unprofitable and unnecessary observation and custom, should I justly be reproved? Yea but this ye do in the morning, or in the evening, not in service-time of day: Yea but this ye do on the Lord's day, which the Lord hath commanded to be kept holy, not only in service-time of day, but Remember (saith he) that thou keep holy the Sabbath day. He doth not limit it to this or that part of the day, but keep the day holy, by hearing, and reading, and meditating in the holy word of life. Yea but this is too precise, and strait, and savors too much of Puritanism. Well, be it as it will, thou must either be a Puritan in observation of the commandment, or else thou bringest upon thyself judgment. O consider this, men and brethren, what it is that we call you unto. It is the word of life, by which you must be begotten unto eternal life, or else you cannot be saved, by the direction and guidance whereof you must enter into rest, or else you shall never find rest unto your souls. David when he could not be present in the assembly of God's people, to praise his God, & hear his word, because of his persecutors, he thought the sparrows and the swallows happy, that might nestle themselves in the house of God. Insomuch that he brake out, as Psal. 42.1.2.84.1.2.3.4 10. Our case is not as David's was: we may come. We should say therefore with David in another place, I was glad, &c. Yea we should call one unto another, and say as it is in Isaiah, Come and let us go up, &c. Scrutamini Scripturas, &c. John. 5.39. Let the word of Christ dwell in you plenteously, &c. In a famine of bread ye need no exhortation to seek for bread to refresh and sustain your bodies. Your souls far more precious than your bodies; and your souls hunger-starved, and yet what care for your souls? The sickness is most dangerous when it is least felt.

LECTURE XXXVIII.

THus far of the former reason, and of the uses thence to be made by us heretofore. Now followeth the latter reason drawn from the Apostle himself in these words, that I may reiojce in the day of Christ &c.

That I may rejoice &c.] This is the Apostle his latter reason whereby he would enforce his former exhortations: and it is as if he had said; My beloved, I exhort you that you make an end of your own salvation with fear and trembling; and that ye do all things with your neighbors and brethren without murmuring and reasonings: and these things I would have you to do as for your own sakes, that ye may be blameless and pure &c so for my sake also, that I may rejoice &c. Yea, and if ye mark it, even in these words he would have them to do as he hath exhorted them both for his sake, and for their sakes also. For he would have them to walk before God in all obedience with fear and trembling, and with their neighbor in all love without murmuring &c. why? that he may rejoice: thats for his own sake. But wherein doth he desire to rejoice? Even in their salvation, that he hath not run in vain, nor labored in vain amongst them, but that by his Ministry and Apostleship they are gained unto Christ; That I may rejoice in the day of Christ &c. By the day of Christ the Apostle meaneth that day when God shall judge the secrets of all men by Jesus Christ; that day of Christ his second coming unto judgment, when it shall be rendered unto every man according to that he hath done in his flesh be it good or evil; as also in many other places of the New Testament. This day is called sometimes the day of God's wrath, sometimes the day of his appearing, sometimes the day of judgment, sometimes the great day, sometimes that day, sometimes the day of the Lord, sometimes the day of our Lord Jesus Christ, sometimes the day of Christ. Now that day of Christ his second coming unto judgment is therefore called the day of Christ, because in that day God shall give all judgment unto him, and he shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God, and all shall appear before his judgment seat, and he shall separate the sheep from the goats, and set the sheep on his right hand, and the goats on the left, and shall say to the one, Come ye blessed of my Father; and to the other, Depart from me ye cursed. Now the Apostle would have the Philippians so to walk both before God and men, that in this day of Christ when he shall give to every man according as his work shall be, he may rejoice: wherein? that he hath not run in vain &c, .i. that by his labors he hath gained them unto Christ. The manner of speech which the Apostle useth, seemeth to be borrowed from them that run in a race, wherein though many run, and labor hard toward the mark, yet one alone receiveth the price, and the rest run in vain, and labor in vain, because they obtain not the pr • ce or the thing which they run for. So the Apostle maketh his account that in respect of them he should be like unto those that run in vain and labor in vain, if having labored to gain them unto Christ, they should not walk worthy of Christ. This therefore in this place is the sum of the Apostle his desire, that the Philippians would so walk worthy of Christ both before God, and with their brethren, that in the day of Christ, when his labors in the Lord should not be in vain he might rejoice that he had not spent his strength amongst them in vain, but by his preaching of Christ Jesus unto them had gained them unto Christ, who should then give both unto him and them the crown of salvation for their glory. This is the sum, and the sense likewise of that which the Apostle speaketh in this place. Now let us see what use we may make hereof for our selves.

Here then 1. I note that the salvation of God's people is the joy & crown of the faithful Minister of Christ in the day of Christ. This shall be his glory in that day with his Christ, whose Minister he is, that he hath gained many unto Christ. And therefore this our Apostle in another place calleth the Philippians his joy & his crown; whereby he signifieth both the present joy & comfort which he taketh in them, and the sure hope which he hath that they shall be his joy and his crown in the day of the Lord. To the like purpose he writeth to the Thessalonians, saying, what is our hope, or joy, or crown of rejoicing? are not even you in the presence of our Lord Jesus Christ at his coming? Yes ye are our glory & joy: when? not only now present, but in the presence of our Lord Jesus Christ at his coming. As plain to this purpose is that in the last of Daniel, where he saith, that they that turn many unto righteousness shall shine as the stars forever and ever; which no doubt is principally meant of the Ministers of Christ Jesus. And if it shall be said in that day unto every good and faithful servant, It is well done good servant and faithful, enter into thy masters joy; how much more shall it be said so unto the faithful Minister of Christ Jesus? What greater encouragements can there be unto the Ministers of Christ Jesus to make them faithful and painful in their places, to make them labor with all alacrity and cheerfulness to gain many unto Christ, to turn many unto righteousness? O but there are many discouragements: For who more contemned, who more disdained, who more hated, who more disgraced then the Ministers of Christ Jesus? True it is, and it is the shame of our times, that they are counted of many as the very of-scourings of the world; and the more faithful that they are the more they are hated, and oftentimes the more persecuted. If we sow cushions under all arm-holes; if we speak smoothing and fawning words; if we cry peace, peace, all is well; if we meddle not with the sins of the people, but only teach a truth in a generality, happily we shall please, or not displease, but live in rest and quiet. But if we lift up our voices like trumpets, and tell the house of Jacob their sins, and the house of Israel their transgrassions; if we search, and cut up, and lance the sores of our people; if we sharply reprove such & such sins whereof their own consciences condemn them to be guilty, then they begin to hate us, to disgrace us, to persecute us, to traduce us as cursed Chams, as seditious fellows, & troublers of the State, and to speak all manner of evil sayings against us. Herod, ye know, when he heard John did many things, and heard him gladly. But after that John had reproved him for his incest he quickly lost his head. The Jews likewise heard Stephen a great while answering for himself: But when he began to come somewhat near unto them, and to touch them to the quick, when he came upon them with, Ye stiff-necked and of uncircumcised hearts and ears, ye have always resisted the Holy Ghost &c. then it is said, that their hearts brast for anger, and that they gnashed at him with their teeth, and quickly after stoned him to death. I say not that it fareth so at this day. For sin, God be thanked, may be boldly rebuked without fear of such danger. But this we find true by experience, that whose sore we touch his hatred most commonly we purchase, and if we be but suspected in our reproofs of sin to note such and such men, we shall not want whatsoever they can say or do against us. Thus render they unto us hatred for our good will, and when we strike at the root of any sin, and wound only that we may heal; they tell us we only utter our choler or malice, and that we might well enough find our selves other matter then to note them in our Sermons. But this, as I said, is the shame of our times, that the more faithful and painful they are the worse commonly they are entreated. But herein we comfort our selves that our conscience beareth us witness in what singleness of heart as before the Lord we do the work of our ministry, and that howsoever now through their disgraces, and reproaches, and contempts, and hatreds, and persecutions our rejoicing be diminished; yet our rejoicing in the day of Christ shall no man take from us, but then they that have believed, and they that have been converted from going astray out of the right way by our ministry, shall be unto us the crown of our rejoicing. Then for that we have laid out our talent to the best advantage we could, we shall hear that voice, It is well done good servant and faithful, and then those that hated us without cause, and disgraced us without our desert, shall not dare to hold up their heads against us, but shall be confounded in that day. In the mean time, if when we have sown the seed of God's word many sharp showers do follow, and many black tempests overtake one another, yet must we with the husbandman patiently expect the time of harvest; we must in patience possess our souls until the day of Christ, and then we shall rejoice in the presence of our Lord Jesus Christ at his coming, when we and they whom we have gained unto Christ shall meet him in the clouds, that we may be ever with the Lord. For they whom we have gained unto Christ shall be the crown of our rejoicing in that day.

Yea but what if when we have labored either we see no fruits of our labors in them that hear us, or that fruit which seemed to shoot forth in the blade do afterwards fall away and wither, as the Apostle complaineth that they of Asia were turned from him, doth the glory of the Minister in that day depend upon the salvation of them that hear him? Doth he run in vain, and labor in vain, if he gain not them unto Christ? Certainly of this I am persuaded that the moe souls they gain unto Christ, the more glorious shall be their crown of rejoicing. And therefore the Apostles glory, no doubt shall be exceeding glorious, by whose labors so many Churches were planted, so many souls were brought unto the faith. Yet his glory in that day doth not wholly depend upon the salvation of them that hear him. The using of his talent faithfully shall be accounted unto him as gaining with it. Neither is his running and his laboring in vain in respect of himself, but only in respect of them whose hearts the Lord doth not open that they should hear, and believe, and be saved: as it is plain out of Isaiah, where Christ in his members thus complaineth, I have labored in vain, I have spent my strength in vain, and for nothing: but my judgment is with the Lord, & my work with my God: though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. By which words it is out of all doubt cleared, that howsoever the Ministers labor be often in vain, howsoever his strength be often spent in vain in respect of them that hear him, because thereby their hearts are not mollified, and they brought unto the obedience of the faith, yet for themselves their judgment is with the Lord, and their work with their God. Though they that hear them be of such uncircumcised hearts and ears that they cannot be gained unto Christ, yet shall they be glorious in the eyes of the Lord, and their God shall be their strength. To the like purpose is that in Ezekiel, where the Lord instructing the Minister, and watchman of the house of Israel in his duty, he saith, Son of man I have made thee a watchman &c. if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity, but thou hast delivered thy soul &c. What is then the Ministers duty? To warn the wicked: and his duty is to turn from the wickedness of his ways. If the Minister warn, his labor is not in vain in the Lord, he delivereth his own soul: but if the wicked being warned turn not from the wickedness of his ways, he dieth in his iniquity; so that his Minister in respect of him hath run in vain, and labored in vain, because he hath not reclaimed him from the wickedness of his ways.

Here then is a notable advertisement for them that are hearers of the word, to take heed that their watchman which is set over them spend not his strength in vain, and for nothing amongst them. The Minister, ye hear, he runs, he labors, he sweates, he is still playing his prizes, still trying his maisteries, still plowing up the fallow ground of your hearts, in every season, yea in season and out of season sowing the immortal seed of the word, always on his watch tower in cold and in heat, giving warning of every enemy which he doth descry. Happily ye have another conceit of the Ministers labor, at least many have, that it is no such continual labor, that there is no such care or pains therein as is pretended. Well whatsoever account ye make of the labor, therein he spends his strength, and oftentimes his blood. It is for you to look unto it that he spend not his strength in vain. If he teach you the ways of the Lord, and ye receive not instruction, if he reprove such sins as break out amongst you, and ye hate to be reformed, if he call to fasting, weeping, and mourning, and ye fall to eating, drinking, and dancing; if he exhort you to study to be blameless, and pure, and the sons of God in the midst of a naughty and crooked nation, and to shine amongst them as lights, holding forth the word of life, and ye give your members servants to uncleanness, and to iniquity, to commit iniquity; in a word, if he out of the word either teach, or improve, or correct, or instruct in righteousness, & ye refuse to hearken to the voice of the charmer charm he never so wisely, what else doth he in respect of you but run in vain, and labor in vain? And if he spend his strength in vain amongst you, his work is with his God; but your blood is upon your own head, ye die in your sins, but his soul is delivered. The minister his desire is to rejoice in the day of Christ, but wherein? in your salvation. If in that day he shall not rejoice in your salvation, what do ye think will be your portion? His desire is not to run in vain, nor to labor in vain: but it is in respect of you, that he may gain you unto Christ. For he knoweth that his labor is not in vain in the Lord. Hearken therefore and obey, and harden not your hearts as in the provocation, and as in the day of temptation in the wilderness. If thou hearken, thou shalt be the crown of his rejoicing, and the crown of his rejoicing is in thy salvation. And in any case take heed that thou judge not amiss of him that is set over thee in the Lord, to admonish thee of thy w •• es. For whatsoever it is wherein he either teacheth, or improueth, or correcteth, or instructeth thee it is that he may rejoice in the day of Christ, that he hath not run in vain, nor labored in vain. And this much of this later reason to enforce the former exhortations.

Yea and though I be offered &c.] The Apostle as ye have heard urged the Philippians that they would walk in all obedience with God, and in all meekness with their brethren, even the rather for his sake that he might rejoice over them in the day of Christ. Now the better to enforce this reason drawn from himself, in these words he assureth them that such is his longing after their salvation, that if by his death they might be confirmed and strengthened in the faith, he would most willingly and joyfully give his life for them, and if he shall do so, he would not have them to be sory, but to be glad and rejoice thereat. The manner of speech here used is drawn from the sacrifices of the old law, wherein the Priests were commanded after their coming into the land of Canaan, always to pour out a drink offering upon the sacrifice that was offered. The Apostle therefore alluding hereunto saith, that if his soul should now be poured out as a drink offering upon that spiritual sacrifice of their faith, which by his ministry and Apostleship they had embraced for their farther confirmation and strengthening therein, he would be glad, and rejoice with them for that their faith by his death were strengthened.

Here then we may observe how zealous the Pastor ought to be of the salvation of his flock, he ought with Saint Paul in this place to be willing to give up his life for them. The good shepherd, saith our Savior, giveth his life for his sheep. Christ himself was indeed this good shepherd here spoken of, who when we were yet sinners died for us. But herein likewise he set before us a pattern, how we should approve our selves to be good shepherds. Nothing should be so dear unto us as the good of them over whom the Lord made us overseers, persecution and banishment, stripes and imprisonments, yea the loss of life it self must rather be endured then their salvation be neglected. What then? are we simply to give up our lives for our flocks: What if they be such as will be glad thereat, and rather then fail will themselves persecute us, yea and take our lives from us? Such sheep indeed there are as persecute their shepherd, and desire if they can to make him weary of his life. But this is that which now from our Apostle we teach, that if our death may be for the enlarging of Christ his kingdom, and for the confirmation and increase of their faith unto whom we have preached the Gospel, then we are not to love our lives unto the death. What then? because our death may be for the confirmation of their faith, are we to offer our selves unto death? Nay we may not seek death, nor willingly run our selves into danger. But if the will of the Lord be such that by our blood we seal that testimony which we have given to Christ Jesus, and so confirm our brethren in the things that they have heard and learned by our ministry, we are not to shrink at it, but willingly to embrace it. Yea but the cup of death is bitter, how then can we be glad and rejoice in it. True, happily we should not greatly rejoice in that violent and untimely death being considered in it self. But knowing that our blood is the seed of the Church, and that by our death and persecution many are made more bold to profess the Gospel of Christ Jesus, we should be glad and rejoice in the fruit that we know comes to the Church by our death and persecution. And thus our Savior by precept hath taught us to do saying, Blessed are ye when men revile you, and persecute you &c. rejoice and be glad, for great is your reward in heaven. Thus the Apostles likewise have taught us by example, who when they had been cast in prison, and afterwards beaten, departed rejoicing that they were counted worthy to suffer rebuke for Christ his name. As they by precept and example have taught us, so ought we to rejoice in tribulations and persecutions, & to be glad though we be offered up upon the sacrifice of their faith who by our ministry have believed.

Should then the salvation of your souls, and the confirmation of your faith be so dear unto us, even dearer then our own lives? How ought ye then to be affected towards us, and our ministry? It was a notable testimony that the Apostle gave unto the Galatians, wherein he bore them record that if it had been possible they would have plucked out their own eyes, and have given them to him. Nothing more dear then their eyes, and yet so near had their souls been knit unto him in reverence and love for the Gospel's sake, that they would have given him their very eyes to have done him good. Shall I say that ye ought to be thus affected towards us? I say not so: but I say that ye ought so to think of us, as of the ministers of Christ, and disposers of the secrets of God. Ye ought to think of us as of the Ambassadors for Christ, and that we pray you in Christ's stead, as though God did beseech you through us. In a word, if we ought to lay down our lives for our sheep, our sheep ought to hear our voice. And certainly if we were so lively and Christianly touched with a feeling of the sweetness of the word of life as we should be, if the powerfulness thereof had so seasoned and seized upon our souls as it ought, then would we hear his voice, and obey him, and follow him, we would reverence and regard him for the truths sake which he preacheth. It is said of Lydia, that when she had heard Paul preach, and the Lord had so opened her heart that she believed the things that Paul spak, she was so desirous that Paul and those that were with him should come into her house, and abide a while with her, that she never left them till she had constrained them; If ye have judged me to be faithful to the Lord saith she, come into mine house, and abide there, and she constrained us saith Luke. It seems besides other purposes which she had, that she thought her house would be the better if she might get them into it. Not many Lydiaes. I wish we might have such hearers, as Peter had, that when they had heard us would be pricked in their hearts, and say unto us, men and brethren what shall we do? such as would be so careful to hear what we speak that they would lay the same up in their hearts, and digest it in their souls. Our desire is as I said ere while, that our labor in the word may not be unto you in vain, but that by our ministry we may offer you up as living sacrifices, holy, and acceptable unto God. If we ought not to spare our lives unto the death for you, ye ought so to hear the word of us that ye grow up in faith, and love, and every good work. If we ought to pour out our blood for an offering for you, for the confirming of your faith, ye ought first by faith through our ministry to be made a spiritual sacrifice unto God, that so our souls may be poured out as a drink offering upon the sacrifice of your faith. For both these are implied here in our Apostle. We hear what Pastor and people should do: and we see in daily experience what they do, even both so little answerably unto that they should do, that it may be as truly now said, as it was in the Prophets time, like Pastor, like people. But I will not now stand farther to open and cut up these soars. Consider only in a 〈…〉 me, I beseech you, a reason which me • hinkes may be gathered from these words for the stirring up of both Pastor and people unto that they should do.

If ye mark it, both the obedience of their faith which are gained unto Christ by the ministry of the word, and likewise the martyrdom and death of those that give their lives for their sheep, are by a borrowed speech called sacrifices and offerings. Though I be offered, there the Apostle his death is called an offering: upon the sacrifice and service of your faith, their faith, whereunto by his service and ministry they had obeyed, is called a sacrifice. Now what sacrifices be these? These be the sacrifices of the New Testament: these be lively sacrifices and holy, and acceptable unto God: and these together with the sacrifice of praise, and of the works of love are the only sacrifices which now Christians are to offer unto their God. An end of all other sacrifices was then when Christ cried upon the cross, it is finished. These only remain, and these are our reasonable serving of God. How should not this stir up both Pastor and people to do that they should? In the Pastor his burning zeal to give his life for his people, in the people their obedience of faith by the ministry of their Pastors, are their holy and Christian sacrifices, and their reasonable serving of God. And these sacrifices are now no less to be offered by us in the New Testament, then were those sacrifices of beasts and other like things to be offered in the Old Testament, and surely are far more acceptable unto God then were they. But I promised only to speak of this in a word. Now a word likewise of that that followeth.

For the same cause &c.] In these words the Apostle armeth them against sorrow if he should be offered up upon the sacrifice of their faith. As he would be glad and rejoice with them if their faith should be confirmed by his death, so he would have them likewise to be glad and rejoice with him if he by his blood should seal the testimony of their faith. What then? must we be glad and rejoice when our best Pastors and teachers are taken from us? Did not the Church well, when Stephen was stoned to death, to make great lamentation for him? Yes no doubt they did well: and whensoever the Church is deprived of any worthy member, especially of any worthy Pastor and Teacher, there is just cause of great sorrow. And the Apostle alloweth a moderation in lamenting for the dead, so that we sorrow not as they that have no hope. And it was a part of Iehoiakims plague that he should be buried like an Ass, and none to make lamentation for him. The meaning then is not, that we should rejoice and be glad, and not mourn simply at the death of our best Pastors and Teachers, but that we should be glad and rejoice at the fruit which comes to the Church by their death, if they suffer martyrdom for the confirmation of the brethren's faith. For seeing their constancy and their cheerfulness to seal that truth with their blood which they taught and preached, this should both make us rejoice that God giveth such strength unto his Saints, and likewise confirm us in the faith of Jesus Christ, and further animate us patiently to endure whatsoever tribulations for Christ his sake. The Apostle himself would not, no doubt, rejoice simply in his suffering and death, but in that only thereby God should be glorified, and God's children strengthened. So we are to rejoice not simply that our Pastors and Teachers are taken by the hands of Tyrants, and racked, and martyred, but in that God vouchsafeth thus to conform them to the image of his son, and to make their blood the seed of the Church, so that thereby both the faith of them that are already in the Church is confirmed, and others likewise are brought unto the faith. Here only we are to look to this caveat, that we do not judge of a martyr only by his suffering, but further by the cause of his suffering. For not the suffering, but the cause of his suffering makes him a Martyr. If he suffer death for the testimony of Christ Jesus his death is well called a martyrdom. And in his death we are so to rejoice as already ye have heard. Thus far of the reasons enforcing obedience to those exhortations which the Apostle inferreth upon the example of Christ his humility and obedience, which the Apostle laid as a most strong and sure ground of his exhortation unto humbleness and lowliness of mind.

LECTURE XXXIX.

AND I hope in the Lord Jesus] In this latter part of this Chapter the Apostle his desire is to comfort the Philippians, and indeed to confirm them that they should not be troubled though they lived in the midst of a naughty and crooked nation, as it appeareth they did ex verse. 15. but that they should grow forward from grace unto grace that when he should hear of them, he might hear of them to his comfort. To comfort them therefore he 1. promiseth to send Timothy unto them, a man whom themselves knew to be a faithful minister of Christ Jesus, and to love them sincerely. 2. He putteth them in hope of his own coming shortly after unto them. 3. He telleth them that now he sendeth their faithful minister Epaphroditus unto them, and the causes why. By all which things as the Philippians were justly to be comforted, so were they so many caveats to warn them that neither Timothy, nor he, nor Epaphroditus might find any cause of grief, or discomfort amongst them when they should come unto them. In his promise to send Timothy unto them, I note, 1. his promise to send him; 2. the reason why he sent him rather then any other. In his promise 1. I note the holy limitation thereof. 2. The promise. 3. The end of sending him.

Touching the 1. Paul doth not absolutely promise to send Timothy unto them, but, saith he, I hope in the Lord Jesus &c. It is to be understood that at this time when the Apostle wrote these things, he was in prison at Rome, where Timothy ministered unto him, and served him in such things as he needed. Now it seems he was in hope shortly to be delivered out of prison, and then his certain resolution was first to send Timothy unto them, and then shortly after himself to come unto them. But how the Lord would dispose of these things he knew not. Only he knew that the heart of Nero who had cast him in prison was in the hand of the Lord Jesus to dispose of as seemed best to his godly wisdom, and so he loved them that he hoped the Lord Jesus would deliver him out of prison, and bring him unto them. Because therefore he knew not certainly how it would please the Lord to dispose of these things, he doth not absolutely promise to send Timothy unto them, but inasmuch as his love to them made him to hope the best, he saith, I hope in the Lord Jesus &c.

The lesson which hence we have to learn is this, in all things whatsoever we purpose to do still to depend upon the will and pleasure of the Lord Jesus; not resolutely to set down this or that will I do, but with these or the like conditions and limitations, I hope in the Lord Jesus to do it, if God will I will do it &c. For as in God alone we live, and move, and have our being, so he alone directeth all our ways, and ordereth all our counsels as seemeth best unto his godly wisdom. We may purpose, and we may intend such and such things as come into our heads, or our occasions lead us unto, but neither lies it in us to bring the things to pass, neither do we know what shall be the event of such things as we purpose. It is God that by his special providence doth direct the event of whatsoever we purpose even as it best pleaseth him. This is plain by diverse places of scripture which might be alleged to this purpose. The heart of man purposeth his way, saith Solomon but the Lord directeth his steps. His steps. What is that? even all men's actions & whatsoever he taketh in hand are governed by God, and directed as seemeth best unto him. Again, it is another proverb of Solomon; The steps of man are ruled by the Lord, how can a man then understand his own way: the meaning is that whatsoever a man doth it is wholly and only guided and ruled by God his almighty power and providence, so that he cannot possibly understand certainly the issues of his own thoughts and purposes. And therefore the Prophet Jeremiah thus confesseth unto the Lord and saith, O Lord I know that the way of man is not in himself, neither is it in man to walk and direct his steps. Which the Prophet spake upon occasion of Nebuchadnezzar's turning his power to go against Jerusalem because of Zedekiaes rebellion; when at his first setting forth from home he had purposed to have made war against the Moabites and Ammonites. Such is the power of the Lord to turn the purposes and devises of man's heart which way it seemeth best unto him, so that whatsoever his purpose be, yet can he not tell what shall be the issue thereof. Nay if we look a little farther into the matter we shall find, that howsoever it seemeth unto man that it is in himself to purpose and devise what himself listeth, yet can he not devise or purpose anything that is good, unless God by his grace preventing him put them in his heart; according to that it is said, It is God which worketh in us both the will, and the deed, even of his good pleasure. And therefore that place mentioned before, The heart of man purposeth his way; and that in the beginning of the same chapter, The preparations of the heart are in man &c, they are to be understood only by way of concession, as if Solomon had thus said; Be it that man hath innumerable thoughts in his heart, be it that in his head he devise this and that, as if it were in himself to purpose and devise what he would, which is not, yet the answer of the tongue is of the Lord, saith Solomon. The meaning of the whole indeed is this, that both the thoughts of man's heart, and the words of man's mouth are wholly guided and governed by the Lord. Not only then the success and event of whatsoever we purpose, but both the purposes of our hearts, by grace preventing us, and likewise the issues thereof by grace following us are wholly governed of the Lord. He in his special providence ordereth and disposeth all things as seemeth best unto him. We are therefore to learn wholly to depend upon him in whose hand are our hearts and all our ways; and whatsoever it be that we purpose to do, we are not resolutely to set down this or that will I do, as if our own ways were in our own hands, but still with submission unto the Lord, I hope in the Lord Jesus, and, if the Lord will. It was the Apostle James his complaint, that men too much presuming of themselves would set down and say, We will go today or tomorrow into such a City, or such a City, we will continue there so long and so long, we will buy and sell such and such wares, and we will make such and such gain. And I wish it might not justly be complained of at this day, that we do too too resolutely break out into such speeches as these mentioned by the Apostle, and other such like. Well, that which the Apostle laid down for a rule unto them, ought also to be a rule unto us: we ought to say in all such cases, if the Lord will we will do this or that: or as our Apostle saith in this place, I hope in the Lord Jesus to do this or that. This form of speech best beseemeth Christians, and using this form of speech we show plainly whatsoever it is we go about, or purpose to do, that we depend wholly upon the Lord his pleasure for the success and issue thereof, and acknowledge that only what he will shall be done therein. Howbeit I do not urge this form of speech as so precisely necessary that I put any religion therein, or condemn the omitting thereof as profane and wicked. For I know that many godly men who gladly acknowledge that truth which I have taught, and likewise that many of the saints and servants of God even in the holy scriptures have not used this form of speech always upon such occasions. Yet could I wish, and would exhort even all the children of God upon all such occasions even precisely to observe this form of speech: and that with such reverence and holy fear, as that thereby they would plainly show that indeed they do not forget themselves, but know that it is the Lord that ordereth them and all their ways even as it best pleaseth him, and what success he giveth to their purposes that they shall have, whether it be to prosper them, or to overthrow them. I add this of observing this form of speech with reverence and holy fear, because it so falleth out, I know not how, that oftentimes we use good forms of speech, when as notwithstanding our thoughts are little set, at least not so reverently as they ought, upon that we say. For example, what more common then when we have sworn to say, God forgive me that I swear; when we have done such an evil thing, to say, God I cry thee mercy what meant I to do that; and in this that we now speak of, when we mean to do such a thing to say, I will do it, and God will. Speeches commonly used, and oftentimes, I doubt not, very well used; but oftentimes in such an idle and only customary manner that therein we greatly offend, because thinking not what we speak, we speak not with that reverence we ought to speak. And indeed it is a plain breach of the third commandment, wherein we are forbidden to take the name of the Lord in vain: for so often is this holy name taken in vain, as it is used without great reverence and fear. To conclude this point therefore, let us learn in all things whatsoever we do, or purpose to do, still to depend upon the will and pleasure of the Lord; let us by the very form of speech which we use show that we do so, saying with our Apostle, I hope in the Lord Jesus to do such a thing; or with James, If God will and give leave I will do such a thing; and these words let us use with all reverence and holy fear, as speaking from our heart that which proceedeth out of our lips. Thus much of the limitation of the promise. The promise followeth.

To send Timothy shortly unto you] This was the Apostle his promise to send Timothy unto them. Who Timothy was appeareth out of Act. 16.1. His mother a Iewesse, his father a Graecian, a man famously known and much renowned by reason of those two Epistles which Paul wrote unto him; whom Paul sometimes calleth his companion, sometimes a minister of God, sometimes his brother and fellow-helper in the Gospel of Christ, sometimes his beloved son, sometimes his natural son in the faith. The Apostle therefore knowing that the Philippians lived in the midst of a naughty and crooked nation, and being advertised by Epaphroditus their Minister that they were troubled with certain false Apostles which gloried in their Circumcision, promiseth for their comfort to send Timothy unto them.

And this commendeth unto us the godly care that ought to be in the Minister of Jesus Christ toward his people to comfort them in all their distresses. The same care that Paul had to comfort them by sending a faithful Minister unto them, the same ought now the Minister of Christ to have to comfort his people by the ministry of the word. We are not now to send others: we have now our standings appointed unto us, and therein we are to labor to be such comfort unto our people by the ministry of the word, as Paul purposed that Timothy should be unto them. Yet how it falls out I know not, but so it is, though we be neither Apostles, but tied unto our several charges, nor lie in prison that we cannot come our selves, but live at ease in other places following our own pleasures, yet will we, as Paul here did unto them, send unto our people, not Timothy, but such as are not at all able to minister a word in due season. But I only touch this, this place of scripture as me thinks, urging me thereunto, the enlarging of the point being more fit for other places then this.

The end wherefore he sent Timothy unto them was, as here he saith, that he might be comforted when he knew their estate. In that he saith, that I also may be of good comfort, this doth plainly show that which I noted before in the promise, that the Apostle meant to send Timothy unto them that they might be comforted by his ministry. For so he saith, I trust &c. to send &c. that I also may be of good comfort, .i. that as you shall be comforted by his coming to you and his ministry among you, so I likewise may be comforted when at his returning from you he shall tell me your state, that you stand in the faith, and in the fellowship which ye have with other Churches in the Gospel of Christ Jesus.

Here then we may observe a note of true Christianity, and sincere love, which is to be so mutually careful one for another that we rejoice one in another's good, and that we be sorry one at another's misery. A thing whereunto if either precept, or example, or nature may stir us up we cannot want encitements thereunto. Rejoice (saith the Apostle) with them that rejoice, and weep with them that weep. Where (ye see) the Apostle his rule and precept is, that we be so mutually affectioned one unto another, that the joy of one may be the joy of another, and the grief of one may be the grief of another, being so knit together with the bond of Christianity that both we rejoice, and likewise weep together. Now see the practice of this rule in the Apostle himself: For as touching rejoicing, doth he not in the beginning of all his Epistles almost testify his comfort and rejoicing in all those Churches for that they continued in the faith, and rejoiced in the Gospel of Christ? How often doth he begin his Epistle with this and the like saying, I thank my God always on your behalf for the grace of God which is given you in Christ Jesus &c? All his Epistles to the Churches, save that to the Galatians have this or the like beginning. Whereby he signifieth his rejoicing in their joy in the Holy Ghost. Likewise touching weeping and sorrowing at the griefs of others, he saith, Who is weak, and I am not weak; who is offended, and I burn not? As if he should have said, such is my care of all the Churches, and so is my soul knit unto them, that the things that happen unto them I count to happen unto myself; so that as their joy is my joy, so their weakness is my weakness, their scandal is my scandal, and their grief is my grief. What should I bring other examples to this purpose? Doth not even nature teach this mutual care one of another, and this mutual affection one towards another? In the members of our body, if one member suffer, do not all the members suffer with it, and if one member be had in honor, do not all the members rejoice with it? Let but the toe be pricked, head and hands, and all bow down to it to help it, and are grieved with it. Let the hungry belly be satisfied, all the rest of the members are refreshed and cheered therewithal. And as it is in the members of the natural body, so should it be in the members of the mystical body. All we (my brethren) are baptized by one spirit into one body. We are all members of Christ Jesus, and everyone another's members, if we be indeed the sons of God. We should therefore be so affectioned one towards another, as both the precept of the Apostle, and the example of the Apostle, both here, and often else where, and as nature it self doth teach us. We should be so mutually careful one of another, that we should be comforted one in another's comfort, and grieved one in another's grief. Our joy should be the joy one of another, our sorrow should be the sorrow one of another, and our affections should be mutual one towards another. But look generally into the Church, do we take comfort in the state of such Churches as we ought to be comforted in? and again are we grieved for the state of other Churches which we ought to be grieved for? Nay I fear me that the state of such Churches as should comfort us doth grieve us, and that we are not grieved for the state of other Churches which should grieve us. Look particularly into our selves, is it a comfort unto us when we know of the good state one of another; and is it a grief unto us when we hear of the decayed state one of another? Nay commonly we repine when we see the state of others better then our own either in wealth, or in honor, or in favor, or the like: and commonly we are glad when we see another, especially if he be of the same trade and profession with us, go down the wind, as we say. We joy not one in the joy of another, we grieve not one in the grief of another: but contrariwise we rather joy one in the grief of another, and grieve one in the joy of another. Well, such rejoicing, and such grieving are not good. Let us, even so many as fear God, be otherwise affected one towards another. Let us take comfort in the good one of another, in the growing up in wealth, in honor, in favor, in knowledge, in wisdom, and in every good grace of the spirit one of another; and let us be grieved in the misery, in the penury, in the trouble, in the sorrow, in the ignorance, in the badness one of another. And if we shall do this, so many precepts of love and charity shall not be needful for us, but by the fruits of an unfeigned love we shall show our selves to be Christians indeed: for this is an undoubted note of true Christianity, and of sincere love so mutually to be careful one for another, that we rejoice one in another's good, and be sorry one at another's grief or misery. Now followeth the reason why he sent him.

For I have no man like minded &c.] This is the reason why he rather sendeth Timothy then any of the rest that were with him, because of all that were with him none were like minded in general to do their duty in their ministry, and none which in particular would so faithfully and sincerely care for their matters, and for the good of their Church as would he. A great commendation of Timothy which was sent, great love in the Apostle to send such a man unto them, and very behooveful for them to receive such a man sent in such love with all gladness, and to make much of such: all points very well worthy a large discourse; but I can only point at them. The commendation of Timothy a very fit pattern of a man meet to be commended to the work of the ministry, and to be placed over a Congregation, to serve in the Tabernacle. He should be such a one as in general hath a prompt and ready mind to do the work of the Lord, to labor in the Lord his vineyard, to do the work of an Evangelist, and of a Minister; and such a one as in particular hath an earnest desire to procure their good unto whom he is sent, and will faithfully and diligently labor to present them over whom he is set pure and unblameable before God. For first his very office, which is to preach the Gospel of Christ Jesus, should work in him a love and cheerful mind to teach the Lord his will, and to preach the Gospel of Christ Jesus. Otherwise he is not meet to be commended to the work of the ministry; or at least not so meet as those that have a prompt mind to do the work of the Lord. And again, his love of that people unto which he is sent should make him faithfully to labor to gain them unto Christ, that they may be his crown and his joy in that day. Otherwise he is not meet to be set over that people, or at least not so meet as they that would faithfully labor to that purpose.

Again, the Apostle his care to send such a man unto them, may be a good pattern to Bishops and Patrons of Benefices, what manner of men to commend unto the work of the ministry, and to commit the charge of souls unto. In the like care and love of God's people, they should commend such men to this work, and this charge, as we have already spoken of, men willing to do the work of the Lord, and which will faithfully care for their matters over whom they are set. Otherwise to say the least, they show themselves not to have that care and love of God's people which the Apostle had of these Philippians: whereas their care should be the greater, because they commend unto a continual charge, and Paul only sent Timothy to continue for a season with the Philippians. But the speaking of these things in this place is to little purpose; therefore I briefly pass them over.

The third thing which I observed in these words, was, how behooveful it was for the Philippians to receive such a man, sent in such love, with all gladness, and to make of such: for therefore (no doubt) did the Apostle the rather commend him so as hath been said, that so the rather they might receive him, and embrace his doctrine the more gladly, and be the more careful that he might not mislike anything amongst them when he should come amongst them. And this may teach you in what reverence you ought to have such men when they are set over you in the Lord, even for the words sake which they preach unto you. They faithfully care for your matters, not for your worldly matters, either in respect of you, or of themselves; for they seek not yours, but you: but they faithfully care for your spiritual matters, even for the salvation of your souls; in Christ his stead they beseech you, and exhort you unto the things that belong unto your peace; they teach, they improve, they correct, they instruct you, and all is, that your souls may be saved in the day of Christ. Now they lead you forth besides the waters of comfort, now they bring you to feed in green pastures, now they call you back when ye are wandering out of the way, now they lead you on along in the way, now they wound and break the hairy scalp of him that goeth on in his wickedness, now they heal the bruised and afflicted soul, groaning under the weight and burden of his sin. These are such of your matters as they care for, and these they faithfully care for, if they be faithful Ministers of Christ Jesus. In what regard do ye think ye ought then to have them even for their works sake? Obey them that have the oversight of you, saith the Apostle, and submit yourselves unto them, for they watch for your souls, as they that must give accounts, that they may do it with joy, and not with grief. And in another place: We beseech you, saith the Apostle, that ye know them which labor amongst you, and are over you in the Lord, and admonish you, that ye have them in singular love for their works sake. By both which places ye see what reverence is to be given unto the faithful Ministers of Christ Jesus. Now, as Samuel said unto Saul, Hath the Lord as great pleasure in burnt offerings and sacrifices, as when his voice is obeyed? so I say unto you, Have we as great pleasure in any outward reverence that can be done unto our persons, as when the word of the Lord which we preach unto you is obeyed? No, my brethren, thats not the thing which we urge, albeit that also is by you to be regarded, but the principal mark which we shoot at, is, that we may not run in vain, nor labor in vain amongst you, but that we may bring you to the obedience of the faith. We would have you to take heed unto the wholesome word of truth, which is able to make you wise unto salvation, and to esteem of it not as the word of man, but as it is indeed, as the word of God: for howsoever we be sinful and mortal men, of the same mould and metal with yourselves, that bring you this treasure, yet is it the word of life which we bring you. O let it dwell plentifully in you, that ye may abound in all knowledge and every good work, and love and honor them which faithfully care for your matters.

LECTURE XL.

FOr all seek their own, &c.] Touching the meaning of which words it is first to be understood, that the Apostle doth not speak in this place generally of all men, but of such Ministers of the Gospel as were then at Rome with him. What then? Did all the Ministers of the Gospel that were then with him, Timothy only excepted, seek their own, and not that which was Jesus Christ's? No, the Apostle I take it is not so to be understood, that he speaketh universally of all them, but because very many did so, therefore he saith all seek their own &c. even as we in our common phrase of speech are wont to say, that all the world is set upon covetousness, because so many run after riches; and all the world is set on mischief, because so many delight in wickedness. And this manner of speech is not unusual in the Scriptures. From the least to the greatest everyone is given to covetousness, saith the Prophet, and from the Prophet to the Priest all deal falsely. Where the Prophets meaning is, that very generally these faults reigned, and that very many had thus corrupted their ways, not that all universally were such without exception. And not to instance in moe Scriptures; this we may often observe in the Scriptures, that in reproofs of sin all are accused, if many have offended. When therefore the Apostle here saith, all seek their own, &c. his meaning is, that it was grown to be a very general fault amongst those Ministers of the Gospel that were with him, that very many of them sought their own, &c. Again, touching the fault noted in them, it is to be understood that the Apostles meaning is not, that they sought their own, but not that which was Jesus Christ's at all: for it is very likely that the Apostle doth not here compare Timothy with those that had fallen from the faith, and turned aside after the world, but with those that did sincerely preach the Gospel of Christ, yet were further in love with the world than they should have been. The Apostles meaning therefore I take it is, that many of those that were with him sought their own; their own, what? their own ease, their own profit, their own honor, more than the glory of Christ Jesus. They did not simply not seek that which was Jesus Christ's, but they did not seek that so much as they did seek their own. They looked more unto their own ease, and pleasure, and profit, than they did unto those things which might be for the glory of Christ Jesus, and for the increase of his kingdom. For it is very likely that the Apostle had dealt with the rest to go to Philippi, to see them, and to comfort them, and to confirm them in the faith: and finding them unwilling to undertake that journey in diverse respects, he dealt with Timothy to that purpose. Upon whose prompt mind thereunto above the rest, he giveth him this commendation above the rest. They then whom the Apostle doth here note, ye see are of those Ministers of the Gospel of Christ that were then with him. The thing which he noteth in them, is, that they sought and regarded more the profit, and pleasure, and ease, and honor of themselves, than the glory of God, and the building up of the Church of Christ Jesus.

Here then first the Apostle descrieth a notable fault in the Ministers of Christ Jesus, which is to seek their own, and not that which is Jesus Christ's, to regard more their own ease, or pleasure, or profit, or honor, than the honor of God by preaching the Gospel of Christ Jesus. A grievous fault in them that both by integrity of life and uncorrupt doctrine should draw others unto God, that they should seek anything rather or sooner than the honor of God: for as our Savior saith, If the light that is in thee be darkness, how great is that darkness? so I say, If they that should be principal light, in God's Church, and by the light that is in them should bring others out of darkness into light, if they shall turn aside after the world, or prefer anything before the doing of their heavenly Fathers business, how great and how grievous must needs their fault be? And yet as grievous as the fault is, how faulty this way have the Priests of the most high God in the Old Testament, and the Ministers of Christ Jesus in the new, been at all times? The sons of Eli, Hophni, and Phinehas, Priests of the Lord, they so turned aside after the love of their bellies, and after the love of their pleasures, that they forgot, or else cared not for the Law of their God. And how often do the Prophets complain of such Shepherds as feed themselves, and not their flocks? In the New Testament the Apostle noted it in John Mark, that he departed from him and Barnabas from Pamphilia, and went not with them to the work; in Demas, that he forsook him, and embraced this present world; and in this place he notes (it seems) many, that they sought their own, and not that which was Jesus Christ's. And if here this fault had stayed, the harm had been the less. But both always there have been, and still there are even to this our day, many tainted with this fault: for not to speak of those monsters of men, rather than Ministers of Christ, that intrude themselves into this holy calling, not with any purpose to work in the Lord his vineyard, but only to feed upon the portion of the Levites, making of the ministry no more but a plain occupation; not to speak, I say, of these, because these are not worthy to live; Of those that do sincerely preach the Gospel of Christ Jesus, are there not many that do more seek their own than that which is Jesus Christ's? How many are there that do withdraw their shoulders from this burden as much and as often as they can, and take as little pains in this work as they can? And do not these seek their own ease more than that which is Jesus Christ's? Again, how many are there whose minds being bewitched with the love of the world, are so carefully occupied about the things of this life, that they do not intend the work of their ministry as they should? And do not these seek their own profit more than that which is Jesus Christ's? Again, how many are there that preach themselves rather than Jesus Christ, seeking rather their own praise than that which is of God, and studying rather to speak unto the ear than unto the heart? And do not these seek their own credit and praise rather than that which is of Jesus Christ? Again, how many are there which preach Christ rather through strife and envy, than of good will; rather in hope of preferment for their pains, than of desire to gain them that hear them unto Christ; rather for any other respect almost, than in any zeal of the glory of God? And do not all these seek their own rather than that which is Jesus Christ's? Well, it is a fault, and a grievous fault in the Ministers of Christ Jesus, in any respect to prefer anything before the glory and increase of his kingdom whose Ministers they are, to seek either their own ease, or their own pleasure, or their own profit, or their own honor, or anything else rather or more than the building up of Christ his Church in faith, and in love, and in every good work of the spirit.

Now if this be a fault in them, hereby we are taught what duty is requisite in the Ministers of Christ Jesus, namely so to seek their own, as that first and principally they seek that which is Jesus Christ's. And what is that? That is the glory of Christ Jesus, the increase of his kingdom, the building up of his Church unto a spiritual Temple, the turning of many unto righteousness, the salvation of men's souls. This is that business which they must first and principally intend, and then such other things as may be fur • herances, or at least no hindrances thereunto. Our calling and commission is to preach the Gospel of Christ Jesus: a woe is unto us if we preach not the Gospel; and our Apostle most straitly doth adjure us unto this duty, saying, I charge thee before God, and before the Lord Jesus Christ, &c. The work then of our ministry is the thing that we have to look unto; the thing wherein we must spend our strength and our study, is to do our heavenly Fathers business in begetting men unto the faith, and teaching them the way that leadeth unto salvation and life everlasting. We must not seek our own, but that which is Jesus Christ's. Our Savior, when his mother Mary came and expostulated the matter with him, why he stayed behind them in Jerusalem, Know ye not, saith he, that I must go about my Fathers business? Whereby he plainly teacheth us, that the principal thing we are to regard is the principal end of our being and calling. So that this being our calling, and the thing whereunto we are set apart, to preach the Gospel of God, we are by Christ his example to mind this above all things else whatsoever.

What then? Must a Minister so wholly intend the work of his ministry, as that he may not care for his family? must he so weyne himself from the affairs of this life, as that he may not at all meddle with the things of this life? No, not so, he may and ought to care for his family, otherwise he is worse then an Infidel. And again the Apostle declaring in particular the office of a Minister, saith, he must be one that can rule his own house honestly, having children in obedience with all honesty: For (saith the Apostle) if he cannot rule his own house, how shall be care for the Church of God? Out of which words ye may observe the clearing of two points; whereof the one is, that they may have house and family, wife and children; otherwise how should the Apostle say that the Minister must be such a one as having children under obedience, can rule his own house honestly? The other is, that an honest and godly care over his own house, and the things that belong thereunto, is very requisite in the Minister of Christ Jesus. All care then, and all seeking of his own, all intermeddling with the things of this life, is not simply forbid the Minister of Christ, but such only as doth withdraw him from that • hereon his principal care should be set. He may seek his own, so that principally he seek that which is Jesus Christ's: for that is the fault here noted, that they seek their own m • re then that which is Jesus Christ's; and that is the duty here implied, that they ought first and principally to seek that which is Jesus Christ's, and then that which is their own. This then is generally to be concluded, that neither ease, nor pleasure, nor profit, nor honor, nor anything else should withdraw them from the work of their ministry, neither in the work of their ministry should their eye be set upon anything, but only upon the glory of God, and the edification of the Church of Christ Jesus: and hereon should their zeal be so set, that they should be even eaten up and consumed therewith.

The second thing which I note in these words, is touching the time when the Apostle noted this fault in the Ministers of Christ. It was a fault, and a general fault then in the time of the Apostles, in that golden age of the Church, when they that were immediately called by Christ Jesus, and put apart to preach the Gospel of God, taught the ways of God most perfectly. Then even those Ministers which had been taught and instructed by the Apostles themselves, those whom the Apostles ceased not to put them in mind of their holy calling, and of the duties belonging thereunto, even they sought their own more then that which was Jesus Christ's: they looked some after their ease, some after their profit, some after their pleasure, some after their honor, more than after the high price of their calling in Christ Jesus. Which note I do the rather observe in particular, because of those that are always complaining, as of all things in general, that they were never worse, so of the ministry in particular, that it was never worse then now it is. For as this is the humor of very many, always to mislike the present state the most, and to commend former times, though a great deal worse, yet a great deal more then the times wherein they live; so if once we come in talk of the Ministry, oh Ministers never worse, never more idle, never more covetous, never more ambitious then now they are. Yea enter this discourse, and ye shall have many will never want matter, but the more they talk, the more they may of this argument. And I wish we were able to stop their mouths when they so willingly observe the general corruption in the ministry in our days, I wish we were able to say truly that simply they speak an untruth. But I cannot, neither is it my purpose to excuse the the faults of our times in the ministry. Be it therefore true, which indeed is true, that very many of our coat and calling do more seek their own then that which is Jesus Christ • , is this fault now more general in the Ministers then ever it was? What, are Ministers now more idle, do they now seek their own ease more then ever they did? Doth not the Apostle in his day note John Mark for this fault? Are they now more covetous, do they now seek their own wealth more then ever they did? Doth not the Apostle in his day note Demas for this fault? Are they more ambitious, do they now seek after and love preeminence more then ever they did? Doth not the Apostle John in his day note Diotrephes for this fault? Oh, but if a note were now taken of those that are faulty these ways, not one, but very many should be found faulty each of these ways. As though because the Apostle noted no moe, there were then no moe. Nay, in that the Apostle noteth these of these faults, we know that even then the Ministers of Christ were tainted with these faults, but how generally we know not. But tell me ye that press this point so hard, that Ministers are now worse then ever they were: say the most and the worst ye can, can ye say more or worse then this, that all seek their own, and not that which is Jesus Christ's? And said not the Apostle thus much in his day, as here we see? The Apostle in his day meant it not universally of all, neither can ye say it at this day universally of all, that all seek their own, and not that which is Jesus Christ's. Nay if we shall speak unto the point, that which the truth is indeed, I am persuaded that never in any age the number of faithful Ministers was greater then our age hath and doth afford; never moe that with less self-respects, and more zeal to God's house, labored in the work of their ministry, then now there do. I • may be that the graces of God's holy spirit were poured down in greater measure and abundance upon some in sometimes heretofore, then now they are, and that the word hath been more powerful through a greater operation of the holy spirit in the mouths of some heretofore, then now it is, as it was (no doubt) in the time of the Apostles, with whom the Lord wrought most powerfully and wonderfully, and as happily it hath been in some since that time; yet, as I said before, I am persuaded that never in any time there were moe, more enflamed with the zeal of God's spirit, faithfully, painfully, and sincerely, without self respects, to labor in the work of their ministry, and to build up Christ his Church in faith, and in love, and in every good work, then now there are. For if we should look into all succeeding times after the time of the Apostles, especially if we should look into the times since the mystery of iniquity began to work in and under that man of sin, what else should we find but idleness, and covetousness, and licentiousness, and ambition, and what wickedness not? He hath lifted up himself on high, and hath exalted himself against all that is called God, or that is worshipped, so that he doth sit as God in the Temple of God, showing himself that he is God. And what else doth his whole Clergy seek, but the abetting of his pride, and the maintaining of his triple Crown, together with such ease, and pleasure, and profit, as follows thereupon? So that if ever it were truly said of any, that they sought their own, and not that which is Jesus Christ's, then in my judgment may it as truly be said of them as of any. Thus then ye see that it is not the fault of our time alone, that now Ministers seek their own more then that which is Jesus Christ's, but that even in the Apostles time it was so, as also that how general soever the fault now be, yet is it not more general then ever it was, but rather the number of them that seek that which is Jesus Christ's more then their own, is now greater then ever it was. Take heed therefore, men and brethren, lest at any time ye be deceived. The Ministers of Christ they ate as beacons on the top of an hill, in every man's eye, and every man's tongue talking of them, and what talk of them more common, then of branding them with some fault or other, thereby to discredit that truth which they preach? It is no new thing, ye see, that Ministers have their faults, and he is the best that hath the fewest. And howsoever they tell you that Ministers are now worse then ever they were, believe them not: for if the worst be said that can be, there cannot be worse then this, that all seek their own, and not that which is Jesus Christ's; and thus much said the Apostle in his time.

The third and last thing which I note from these words, is, that howsoever properly, and in the meaning of the Apostle, these words in this place be only affirmed of the Ministers of Christ Jesus, yet may they truly be affirmed even of all men in general, that all men for the most part do seek their own more then that which is Jesus Christ's, first looking unto the things of this life, and then afterwards unto the things that belong unto their peace in Christ Jesus. This is a point which needs not long to be stood upon, being so plain a truth in our own experience, that which way soever we cast our eyes, unto high or low, rich or poor, it cannot be denied. For look into the delights and desires of men, and see what it is that they principally hunt and seek after. Are there not many that are so ambitious, that they seek by all means possible to be great, and to be had in honor of all men? And yet how many of them, remembering that promotion cometh neither from the East, nor from the West, nor yet from the South, but that God alone putteth down one, and setteth up another, do first seek the Lord and his strength, and do first honor him, that so he may honor them before all people? Nay every plot is sooner and oftener cast then this, and this comes seldom or never within their thoughts, or if it do, yet this is too slow a course for them, God must give them leave to climb up another way, and then when they are where they would be, they will serve him perhaps when they think of him. Again, are there not many that are so covetous, that they seek by all means to be rich, and to be Lord's (if it were possible) of the whole earth? And yet how many of them remembering that the Lord maketh poor and maketh rich, do first seek the Lord, so to become rich by him? Nay if fraud, oppression, usury, or the like will make them rich, they will not wait upon the Lord, but thus they will become rich. Yea but these, and such like, as seek and delight only in pleasures, and idleness, and riches, and honor, and the like, they seek these things altogether, they seek not the Lord at all, neither is God in all their thoughts: but thou seekest the Lord, and delightest in his Law. And so do many, which yet seek their own more then that which is Jesus Christ's. Wilt thou then see whether thine own things or the things of Christ Jesus be more sought of thee, whether in some things thou prefer not thyself before thy Christ and his will? Ask thine own heart, and see whether if thy God should bid thee do as Zacchaeus did, give half of thy goods to the poor, and if thou hast taken from any man by forged cavillation, to restore him four-fold, whether (I say) it would not grieve thee so to do. See whether if thy Christ should say unto thee as he said to the young man in the Gospel, Go sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me, whether (I say) thou couldest be content to do so. See whether in thy care for thy health, for thy wealth, for thy life, &c. thy first and chief care therein be that thereby thy God may be glorified. See (I say) and look into these and the like things with a strait eye, and this shall be a good rule for thee to know whether thou seek thine own more then Jesus Christ's. And howsoever you shall find yourselves in the examination of these things, guilty or guiltless, this you must know, that Christian duty requireth this of us, that first and principally we should seek the glory of God, and the things that belong unto our peace, and then afterwards the things that belong unto this life. We are careful for many things, what to eat, what to drink, wherewith to be clothed, how to live and pay every man his own, how to provide for our wives and our children, how to maintain our state and calling, &c. and so we may, and so we ought to have a godly care of these things, without diffidence or distrust in God's gracious providence: but the rule which our Savior Christ giveth, that must we still keep, first to seek the kingdom of God and his righteousness, and then all these things (which are outward means of living and well living) shall be cast upon us. Christ must be unto us health, and wealth, and life, and all things else. We must cast our care upon him, and he will care for us. Above all things we must submit our selves unto his will, and walk after his Law, and whatsoever things are needful and meet for us, he will minister unto us. Let every man therefore so seek his own things, that first and principally he seek the things of God; let him so mind earthly things, that his affections be principally set on the things that are above; let him so regard his body, that he principally look unto his soul.

LECTURE XLI.

NOw the Apostle in these words, to clear Timothy of that fault wherewith very many of the rest were tainted, that he sought not his own more than that which was Jesus Christ's, he asketh no other or better proof thereof then their own knowledge and experience of him, for that they knew very well that Timothy as a son with the father, served with the Apostle the Lord Christ in preaching of his Gospel.

But ye (saith the Apostle) know the proof of him, &c.] As if the Apostle should have said, The rest that are with me, at least very many of them, seek their own more then that which is Jesus Christ's. But for Timothy, yourselves will serve to clear him of this fault: ye know upon that knowledge and proof which ye have of him, that he is another kind of man, that he hath served with me, even as a son with his father, whom? Christ Jesus: wherein? in the Gospel, that is, in the preaching of the Gospel, his ministry is fully known unto you, that both he and I have walked after one rule in preaching of the Gospel of Jesus Christ, even that we have walked as the father and the son in the self same steps, unto the building of the spiritual Temple of Christ Jesus, he walking as he hath me for example. This I take to be the Apostle his meaning in these words. The notes hence to be observed I will rather point at, then much stand upon, especially in this place and auditory.

1. Hence I note that Timothy whom the Apostle sent unto the Philippians, was a man of whom they had had proof and experience before, and whose faithfulness in the work of his ministry was so well known unto them that they could not doubt thereof. And this was the cause why the Apostle thought it not needful to labor much in the clearing of Timothy from such faults as had infected the rest, or in the enlarging of his commendation: they knew that as a son with the father, so he had labored with the Apostle in preaching the Gospel of Christ Jesus. A thing whereunto even all the ministers of Christ Jesus ought most earnestly to strive, by their faithful and careful walking in the works of their calling to approve themselves, not only before the Lord, but also before men, to be the faithful servants of Christ Jesus. Yea but here is all the skill to do so: or rather it seemeth a thing impossible to approve our selves both before the Lord, and also before men. For if we yet should please men we were not the servants of Christ. And therefore the Apostle in an another place protesteth against pleasing of men, and saith, we so speak, not as they that please men, but God which trieth our hearts. How is it then possible for us to approve our selves both before God, and before men? True, it is a matter of no small difficulty. If we cry peace, peace, all is well, if we sew cushions under their elbows, and speak fair and smoothing words, if we suffer them to take their fill of pleasure, and to wallow in their wickedness, and either say naught unto them, or run with them, happily we may please men, but doubtless we shall not please God. Again, if we cry aloud and lift up our voices like trumpets, and tell the house of Jacob their sins, and the house of Israel their transgressions, if we rouse them out of that dead sleep of sin whereinto they are fallen, and lay the axe to the root of sin to cut it up by the roots; if we pour vinegar into such wounds as fin hath made in their souls, and denounce the sharp threatenings of the law against them, happily we may approve our selves unto the Lord, but doubtless we shall not approve our selves unto men. Nay what almost can we say or do, whereby we shall be able to approve our selves both before the Lord, and before men? What then? are we to strive unto an impossibility? Not so neither; but this being out of doubt that we ought to approve our selves before the Lord whose Ministers we are, and whose name we bear before our people; we ought likewise so faithfully and carefully to walk in our calling before men, as that unto their consciences we may give certain proofs that we are the servants of Jesus Christ. We cannot always so approve our selves unto men, as that what we say or do shall please them, neither do we or ought we to strive thereunto; but we may and ought so to work the work of our ministry, and to do the duties of our calling as that they ought to approve us, and may know that we are the servants of Jesus Christ, howsoever we come unto them, whether, as the Apostle saith, with a rod, or in love, and in the spirit of meekness. For whether we come with a rod, or in love, and in the spirit of meekness, whether we improve, or correct, or instruct, or exhort, or rebuke, our care and endeavor therein is to approve our selves unto him whose Ministers we are, and that we may be found faithful among you.

Now as we ought thus to approve our selves unto you, and by our faithful walking in our calling to give such proof of our selves unto you that ye may know that indeed we serve the Lord in the Gospel; so again ought ye to take heed of approving any who gives not plain proof that he serves the Lord in the Gospel. They whom ye must approve, must be such as seek not yours but you, such as first seek that which is the Lord Jesus Christ's, and then that which is their own, such as ye know by your own proof that they serve their Lord Jesus Christ in preaching of his Gospel, and not themselves or any else whomsoever. For from their lips ye shall receive knowledge and instruction, and by their mouth ye shall be taught in the ways of the Lord, and in the works of his commandments. For they serving the Lord Jesus from their hearts purely out of the abundance of their hearts endite good matters, and their tongue is as the pen of a ready writer. Now whether all of this congregation approve such, and none but such, yourselves can better tell then behooveth me to judge. But not to dissemble my fear, I am in fear, as the Apostle saith, of some of you, that you more approve of such as serve that man of sin in seducing you by traditions, then of such as serve the Lord in the preaching of the Gospel. The Apostle ye know maketh mention of some bad ones, it is easy to guess who at this day do most resemble them, which creep into houses, and lead captive simple women laden with sins, and led with diverse lusts &c. And our Savior likewise maketh mention of such as compass sea and land to make one of their profession, and when he is made they make him twofold more the child of hell then they themselves are. I fear least some of them have beguiled some of you, and seduced your foolish hearts that ye should not hearken and obey the holy word of life, which only is able to make you wise unto salvation through the faith which is in Christ Jesus. For how else cometh it to pass that some do so seldom present themselves in the holy place where they might hear the things that belong unto their peace? And how else cometh it to pass, that some when the Preacher begins make an end of their devotion, and leaving the house of God go to their own houses? Have they any exception against us? Do we teach for doctrines men's precepts? Do we handle the word deceitfully? Do we keep back any of God's counsel? Nay in all these things, as in the whole work of our ministry we study to approve our selves both before the Lord, and before men. An exception they have, but almost they know not what. The truth is; they are not able to try the spirits whether they are of God. And therefore they approve them which prophecy lies unto them out of their own brain. But ye beloved learn to know and approve him who gives plain proof that he serves the Lord in the Gospel, in the sincere and faithful preaching thereof.

Yea, but ye will say unto me, we would gladly approve them that serve the Lord in the Gospel. But how shall we know who serve the Lord in the Gospel? For they that are wholly devoted unto the service of that man of sin, and prophecy lies out of their own brain will say that they serve the Lord in the Gospel, as well as they will which sincerely preach the Gospel of Christ Jesus unto the confusion of that man of sin. Note therefore that the Apostle in this place doth not simply say of Timothy that he served the Lord in the Gospel, but that he served with him in the Gospel. Wherein he giveth him this testimony that he did sincerely teach Christ Jesus, preaching no other Gospel then that which the Apostle himself preached, but walking in the same steppes with him unto the building of the spiritual temple of Christ Jesus, even as he had him for example. Will ye then know who they are that serve the Lord in the Gospel? Even they that serve the Lord in the Gospel with Paul, they that preach no other Gospel then Paul preached, they which ground the doctrines which they teach, not upon men's precepts, but upon the sure foundation of the Prophets and Apostles. Try therefore who they are that walk as they have the Apostle for example, see who they are that after his example testify the kingdom of God, and preach unto the people concerning Christ Jesus out of the law of Moses, and out of the Prophets. It is registered ye know, unto the great commendation of the men of Berea, that they searched the Scriptures daily, and sought whether the things which they heard of Paul and Silas were so. Observe the same rule: search the Scriptures; for they testify of Christ and of his truth. It is our desire that ye would try by this rule both us, and them which teach otherwise then we teach; and then that ye would approve them whom by proof ye shall know to serve the Lord with Paul in the Gospel. The rule which we have given whereby to know them that serve the Lord in the Gospel is most certain and sure, and it standeth you as well upon to approve them, & them alone, who give plain proof that they serve the Lord in the Gospel, as it standeth us upon to labor by faithful walking in our calling to approve our selves before the Lord, and before men.

The next thing which I note out of these words is, that which the Apostle addeth by way of amplification, that Timothy served with Paul as a son with the father, for the Apostle doth not simply say, ye know the proof of him that he hath served with me in the Gospel, but by way of amplification unto Timothy greater commendation he addeth, that as a son with the father he had served with him &c. Whence I observe a notable example of that modesty and reverence which ought to be in particular in younger Ministers towards them that are their ancients and have gone before them in that work, and which ought to be in general in all the sons of God towards their Elders, but especially towards those that have begotten them in the faith. Young Timothy serving with aged Paul in the Gospel even as a son with his father, should teach younger Ministers to honor and to reverence their ancients in the ministry, and to walk as they have them for example, especially if they walk as aged Paul did faithfully and painfully in the works of their calling. Otherwise, if they delight in idleness, or mind earthly things, if they seek their own more then that which is Jesus Christ's, they are to be no more patterns unto us to follow then the examples of old