Lectures Upon Philippians

LECTURE LX.

THus we have heard how the Apostle for the confutation of those false Teachers that were crept in among the Philippians, hath instructed them by his own example in the point touching man's righteousness before God, namely that they were not to repose any confidence in their own righteousness which is by works, but to repose all their confidence in the righteousness of Christ, which is through faith: for he judged all his own works to be but loss and dung in respect of any righteousness before God, and he rejoiced only in Christ Jesus, that he might win Christ, that he might know Christ, and the virtue of his resurrection, &c. and therefore the Philippians were to do so too, and we so too.

Now the Apostle goeth forward, and as before by his own example he taught them what to think of man's righteousness before God, so now by his own example he teacheth them still to labor to increase in the way of godliness, and in the knowledge of Christ Jesus, and of the virtue of his resurrection, &c. And he taketh occasion so to do upon that which he had said before: for he had said before, that he thought all things loss for the excellent knowledge sake of Christ Jesus, and that he judged all things to be dung that he might win Christ, that he might know Christ, &c. Now hereupon happily it might be thought that he was grown to an excellent knowledge of Christ Jesus, he was perfect in the knowledge of Christ Jesus. Did he take such pleasure and comfort in the knowledge of Christ Jesus, that for it he thought all things loss and dung? Here was perfection indeed, he was come to the races end, he needed no more. No, no, saith the Apostle; for all this I am but in the way, I have not yet attained to the perfect knowledge of Christ, I am not perfect in the knowledge of Christ, I follow and labor after it with all main and might that I have, I am entered the lists, I am in the way, and I never look behind me, but still I go forward; and albeit I be not at my races end, yet still I am looking toward the mark that is set before me, and I make towards the mark as hard as ever I can. Thus the Apostle by his own example sets an edge on them to run forward in the race that they had begun in Christ Jesus, and to labor still to increase in the knowledge of Christ Jesus. Which he did the rather because of those false Teachers that were amongst them, that told them that they knew Christ well enough, and that they were come to great perfection in the knowledge of Christ Jesus, in that they know him to be the Messias, to be God and man, to be the reconciliation for the sins of the whole world: and now they were to look to the observation and keeping of Moses Law, and to join it unto Christ, so to be made righteous before God. Because of these (I say) the Apostle having taught them that not anything is to be joined unto Christ to be made righteous by it, doth now stir them up by his own example to labor continually to increase in the knowledge of Christ Jesus. Thus much for the general scope and meaning of these words.

Now let us yet a little more particularly examine these words. Not (saith the Apostle) as though I had already attained to it: to it, to what? to the perfect knowledge of Christ: for the Apostle had said before, that he thought all things loss for the excellent knowledge sake of Christ, and that he judged them to be dung that he might win Christ, that he might know Christ, &c. and hereupon it might be thought that he had already attained to the perfect knowledge of Christ, and of the virtue of his resurrection, &c. whereby he might attain to the resurrection of the dead. But no, saith the Apostle, I judge all things to be dung, that I may know Christ; not as though I had already attained to the perfect knowledge of Christ. Again, it is to be observed that he saith, not as though I had already, or, not as though I had now attained to it: whereby the Apostle signifieth, that as now his state stands, he hath not attained to the perfect knowledge of Christ. He addeth, either were now perfect, to wit, in the knowledge of Christ, and so of the virtue of his resurrection, &c. He addeth, but I follow, where the word doth not simply signify to follow, but to follow as the persecutor that will not rest till he have him whom he persecuteth, or to follow as the runner that will not rest till he come to the goles end. By this then he signifieth how greedily and incessantly he pursueth after the perfect knowledge of Christ, having it as it were in chase. I follow, saith he, if I may comprehend that, that is, desiring to catch hold of the knowledge of Christ Jesus, even as I also am comprehended of Christ Jesus, that is, even as Christ Jesus hath caught hold on me: that is, desiring that as Christ hath perfectly caught hold of me by his gracious mercy towards me, so I may • atch hold of the knowledge of Christ Jesus perfectly by the like his gracious mercy towards me. And so I read in this place, not as it is in our Bibles, for whose sake, but even as, the phrase which the Apostle useth suffering it, and the scope of the Apostle leading unto it. It is then as if the Apostle should have said, I thank my God I know Christ, and the virtue of his resurrection, &c. and I take great comfort and pleasure in the knowledge of Christ, and I think all things but loss for this excellent knowledge sake; not as though I had now attained unto this knowledge perfectly, or were now as I am now Paul, aged, and taught by God in the ways of God, perfect in the knowledge of Christ; nay I now know him only in part, but I follow this knowledge even with eagre and incessant pursuit, desiring that I may comprehend and catch hold of the knowledge of Christ Jesus, even as perfectly, and in the like mercy that he hath comprehended and caught hold of me. This I take to be the true meaning of these words, and it is not my meaning now or at any time to trouble you with varieties and diversities o • expositions.

In these words then I note these points: first, the Apostles acknowledgement of his own imperfection, in these words, not as though, &c. secondly, the Apostles eagre pursuit after perfection, in these words, but I follow, &c. Now let us see what observations we may gather hence for our use and instruction.

Not as though, &c.] Here you see that the Apostle acknowledgeth that as yet he had not attained to the full knowledge of Christ, to a thorough-feeling of the virtue of Christ his death and resurrection in himself, to a perfect fellowship of Christ his afflictions. He labored to attain to the resurrection of the dead in glory, by communicating with Christ in his afflictions, by dying unto sin, and living unto God through the power of Christ his death and resurrection, by knowing Christ with a feeling knowledge of him in his own soul. But he saith that he hath not yet perfectly attained unto these thing • whereby he might attain unto the resurrection of the dead. And he amplifieth it by this particle Now, saying that now be had not attained unto these things, now that he had shaken off all impediments and hindrances unto perfection in these things, now that he had renounced all confidence in his own works, and in all things without Christ, now that he labored to attain to the knowledge of Christ in his own soul, to the knowledge of the virtue of Christ his resurrection, to the knowledge of the fellowship of Christ his afflictions in himself, if by any means he might attain to the resurrection of the dead, yet not as yet he had attained to the full knowledge of Christ in himself, to a thorough-feeling of the virtue of Christ his resurrection in himself, to a perfect fellowship of Christ his afflictions.

My observation hence is, that all the faithful children of God, how plentifully soever endowed with the knowledge of Christ, the hatred of sin, the love of righteousness the fellowship of Christ his afflictions, yet only know Christ in this life in part, only die unto sin, and live unto God, and are partakers of Christ his afflictions in part, not one that perfectly knoweth Christ, that perfectly feeleth the virtue of Christ his death and resurrection in himself, that is perfectly partaker of Christ his afflictions. For is it not a good reason? Paul that holy Apostle of Christ Jesus, that chosen vessel of God to bear Christ his name before the Gentiles, and Kings, and the children of Israel, aged Paul, that had begotten many in the faith and knowledge of Christ Jesus, that had now long borne in his body the dying of Christ Jesus, that had his conversation in heaven, that had suffered more then all the rest, he (I say) knew Christ, and the virtue of his resurrection, and the fellowship of his afflictions only in part, not perfectly, therefore none of all the faithful children of God in this life either knows Christ, or dies to sin, or lives to God, or is conformed by afflictions and sufferings unto Christ his death perfectly, but only in part. Yes surely the reason holds most strongly, Paul's perogatives being not any way inferior to any of the best and most faithful children of God. Now the reason why in this life our knowledge, our love, our faith, our death unto sin, our life unto God, our whole obedience, all our righteousness, all our holiness is in part only, why these things in this life are not perfect in any of the children of God, the reason (I say) is because our regeneration and sanctification in this life are not perfect, we are not perfectly renewed in the spirit of our minds, God giveth unto us the spirit by measure: for unto Christ alone hath God given the spirit without measure, but unto everyone of us he hath given the spirit by measure. He is made of God unto us wisdom, and righteousness, and sanctification: in him dwelleth all the fullness of these things plentifully; and of his fullness we all receive, not fullness of his fullness, but of his fullness of the spirit and all spiritual graces we receive as it were the first fruits of the spirit and of all spiritual graces, wherewith then only we shall be filled, when mortality shall put on immortality, and when corruption shall put on incorruption. Which the Apostle also witnesseth, where he saith, that now we see through a glass darkly, but then shall we see face to face: now we know in part, but then shall we know even as we are known: no • in this life in part and imperfectly, and then only when we shall see Christ face to face, shall we know him perfectly. For when that which is perfect is come, then shall that which is in part be abolished, but not before. Neither is it only so in our knowledge, but in our faith, in our love, even in our whole obedience. Paul himself while he lives shall have messenger of Satan to buffet him, he shall have pricks in the flesh, and he shall feel a law in his members rebelling against the law of his mind, and leading him captive unto the law of sin which is in his members.

Here then first is notably confuted that imaginary perfection which some dream that the children of God may have in this life. This holy Apostle attained not unto the perfection either of the knowledge of Christ, or of obedience unto his will: what perfection then can there be in any of God's children in this life? They say that no man indeed can attain to that absolute perfection either of that knowledge, or of that righteousness which shall be in heaven, but that they may attain unto such perfection as is required in this life. As if either God might not require of us in this life such perfection as he gave unto us in our creation, or as if where such remnants of sin and ignorance are as stick fast unto us, there could be such perfection. For I demand, hath God concluded all under sin? The Apostle Paul saith so; and John likewise saith, that if we say we have no sin, we deceive our selves, and the truth is not in us. What perfection then where there is such transgression? Again, did not God create us after his own image in righteousness and true holiness, without sin, or ignorance, or any such thing? It is clear, and cannot be denied? And what was our perfection then? Now that ignorance hath blinded us, and sin hath defiled us, have we such perfection now? Or may not God require such perfection of us now in this life? How did we lose it? Was it 〈◊〉 by our own default? And may not then God require it of v • True it is, he cannot have it of us because we have lost it. B • because we have lost it, should we not have it? Yes surely we have lost it, but we should have it, and therefore he may require it of us: we should have it, but we have lost it, therefore is the punishment due unto us for it. True it is, we are often exhorted to be perfect, but those exhortations only show unto us what perfection should be in us, not what perfection is in us. Yea the whole Law is a perfect rule not of that we do, but of that we should do, and of that which God may require of us. All our perfection is only in Christ Jesus, who hath perfectly fulfilled that which we should, but could not, and for whose sake all our imperfections are covered, and not imputed unto us. He is our perfection, we are full of imperfections, and in his perfection are all our imperfections • id and covered.

Again, here is a notable comfort for all such of God's children as feel in themselves any imperfections, any wants • f those things after which their soul longeth. The blessed Apostle had not now when he wrote these things attained to • he perfection of the knowledge of Christ, of the virtue of his • esurrection, or of the fellowship of his afflictions. Why art • hou then troubled, and why is thy soul disquieted within he for such imperfections as thou feelest in thyself? Thou • nowest not thy Christ as thy soul desireth: thou findest not • at sweetness of his word in thyself that thou shouldest: • ou feelest not thy flesh so subdued unto the spirit as it should • e: thou doest not walk in that obedience unto thy God • hat thou shouldest: thou art not so zealous in all holy duties 〈◊〉 thou shouldest be: thou doest not take such pleasure in the • ings that belong unto thy peace as thou shouldest do. None 〈◊〉 all the children of God that come not far short of that • ey should in all these things: and the more holy that they • e, the more they see their wants. How often doth David • ay unto the Lord to teach him his statutes, to open his eyes at he may see the wondrous things of his Law, to stablish his • ord in him, to incline his heart unto his testimonies, and not • to covetousness, to quicken him in his righteousness? • eade the 119. Psalm, where thou shalt find that that holy • ophet hath even poured out his soul in many such prayers. 〈◊〉 but thou doest not only feel in thyself the want of such • rfections as thou shouldest have, but thou feelest such imperfections as thou shouldest not have. Thou art dull, and sluggish, and heavy and, and lumpish; there is no edge in thee unto the things that belong unto thy peace. Doest thou know and feel in thyself these imperfections? This same is a piece of thy perfection, to see, and know, and acknowledge thine imperfections. The proud Pharisee he talks of nothing but his perfections: it is the poor Publican that feels his imperfections, and that not daring therefore to lift up so much as his eyes to heaven, strikes his breast, saying, O God be merciful unto me a sinner. And what is it that makes thee feel thine imperfections? It is the life of God in thee that makes thee that thou seest thy dullness, and lumpishnesse, and that thou canst not abide it, but grieuest at it. Them that are dead in their sins thou seest to go on in the wickedness of their ways, neither are they ever touched with any remorse or feeling of their wants and imperfections. Yea David so long as he lay dead as it were in that sin which he had committed in the matter of Uriah, he never felt any remorse. But when on •• the life of God began to awake in him by the word of Nathan, then he said, I have sinned against the Lord. This then, that thou feelest and acknowledgest thine imperfections, 〈◊〉 token of the life of God in thee. The greatest imperfection that the young man in the Gospel had, was the great conce •• which he had of his perfection. All these commandments, saith he, I have observed from my youth up, what lack I yet? He could not see any imperfection in himself till Christ bade himself all that he had, and give to the poor, &c. and then he saw it, but the text saith nothing of his acknowledging it with remorse for it. To stand then upon our perfection is our greatest imperfection, and to see and acknowledge our imperfection with remorse, is a great point of our perfection.

Let not then thine imperfections dismay thee. It is well that thou feelest them; it is a point of thy perfection, and it is a token of the life of God in thee, and if thou feltst them nor, thy disease were a great deal more dangerous. O but therefore thou art troubled because thou feelest thine imperfections more then thou wast wont. O but comfort thyself rather in those mercies that thou wast wont to find: for he that hath begun a good work in thee, will perform it until the day of Jesus Christ. He is immutable, and so is his love immutable: for whom he loveth once, he loveth unto the end. It was David's case, as himself witnesseth, where he thus saith, I ca •• ed to remembrance my song in the night, I communed with mine own heart, and my spirit searched diligently. Will the Lord a • sent himself forever, and will he show no more favor? Is his mercy clean gone forever? Doth h • s promise fail forever more? Hath God forgotten to be merciful? hath he shut up his tender mercies in displeasure? Where the Prophet showeth how he was wont to praise the Lord in the night season for his loving mercies. But now the Lord had seemed to shut up his tender mercies in displeasure. And this he saith in the next verse was his death, even the want of the feeling of God's goodness he saith was his death: yet (saith h • ) I remembered the years of the right hand of the most high. Where he signifieth that he recovered himself by remembering the former times wherein God had manifested his goodness towards him. Let not then thy present want disquiet thee, but comfort thyself in the remembrance of his former goodness towards thee. Though he seem for a little to hide his face from thee, yet will he not leave nor forsake thee, but in his good time he will perfect his good work in thee.

But I follow] Here I note the Apostles eager pursuit after perfection. He had not yet attained unto it, but he followed as eagerly after it, as the persecutor who will not rest till he have him whom he persecuteth; or as the runner, who will not rest till he come at his goales end. He was so desirous to grow daily more and more in the knowledge of Christ, and of the virtue of his resurrection &c, that he shook of all impediments and lets which might hinder him in that course, and labored daily more and more in all things to grow up into him, which is the head, that is Christ. Whence I observe a necessary duty for all Christians, which is that they labor daily more and more to grow up in the knowledge of Christ, in obedience to his will, in holiness and righteousness, and in all things to aim evermore at the mark of perfection. And to this purpose are those often exhortations, Be ye perfect, as your father which is in heaven is perfect. My brethren, be ye perfect, be of good comfort, be of one mind &c. Let patience have her perfect work, that ye may be perfect, and entire, lacking nothing. All which and the like places show what we ought to stri • e unto, even unto the perfection of God. Christians may not stand at a stay, but they must grow forward from grace unto grace, from virtue to virtue, from strength to strength till they become perfect men in Christ Jesus. Grow (saith the Apostle) in grace, and in the knowledge of our Lord and Savior Jesus • Christ: and to the Ephesians, Let us follow the truth in love, and in all things grow up into him which is the head, that is Christ, by whom all the body being coupled and knit together by every joint for the furniture thereof receiveth increase of the body unto the edifying of it self in love. And for the Colossians the Apostle prayed, that they might increase in the knowledge of God. Yea everywhere almost the Holy Ghost urgeth this spiritual growth in all the children of God in all spiritual graces in heavenly things.

Here then first they are justly to be reproved that either care not at all to know Christ, and the virtue of his resurrection &c: or if they have a little knowledge content themselves with that, and never thirst to increase with the increasing of God. Too too many such careless and carnal Christians there be, as know not, nor care to know the things that belong unto their peace. They follow, and they eagerly follow: but what? honors, riches, pleasures, worldly commodities: they follow not with the Apostle the knowledge of Christ &c: they care not for God, neither is God in all their thoughts. Other too too careless Christians likewise there be, that thinking they have some knowledge content themselves with that, and greatly seek not after more. And therefore they come not at Church, they come not at Sermons, or now and then when they list: some of them know as much as the Preacher can tell them; and some of them know as much as will serve their turn. But they know nothing as they ought to know, unless their knowledge work in them a thirsting desire after more knowledge: for hereby shall we know that we know Christ, if we eagerly long in our souls to have this knowledge of Christ daily more and more increased in us. If then we will have this testimony unto our own souls that we have attained unto some knowledge of Christ, let us labor with the Apostle, that we may comprehend and catch hold of the knowledge of Christ Jesus, as perfectly as he hath comprehended and caught hold of us, if we belong unto him. Let us labor daily more and more to grow from grace to grace, from strength to strength, from knowledge to knowledge, till we come unto the measure of the age of the fullness of Christ.

Again, here is another notable comfort for such of God's children as are troubled with the consideration of their imperfections. Thou feelest thine imperfections: it is well. Doest thou long in thy soul after perfection? Desirest thou to be fulfilled with the knowledge of God's will in all wisdom, and spiritual understanding? Wouldest thou gladly grow up in grace, and in the knowledge of our Lord and Savior Christ Jesus? Doth the consideration of thine imperfections set thee unto God in prayer, unto him that he will disburden thee of thy wants, that he will show forth the light of his loving countenance unto thee, & that he will guide thy feet into the way of peace? All the world could not set thee in a better course to perfection. It is the way that the Apostle hath chalked before thee: who having not attained unto perfection, acknowledged it, and followed after it. Let not thine imperfections then trouble thee: None of God's children but they have their imperfections. If thou (though in great imperfection) follow toward the mark for the price of the high calling of God in Christ Jesus, thou hast great cause of comfort.

LECTURE LXI.

NOw in that the Apostle saith, but I follow if I may comprehend, hence our adversaries take a proof of that uncomfortable doctrine o • doubting of our salvation; as also from that in the former verse, where he saith, if by a •• means &c. For (say they) if S. Paul ceased not to labor still, as though he were not sure to come unto the mark without continual endeavor, what security may we poor sinners have of salvation by only faith? And i • S. Paul followed if he might comprehend, as though he were not sure to comprehend, what security may we poor sin • have that we shall comprehend? No indeed poor wretches, and the poorer and wretcheder for your doubting, if ye gather thus from these and the like places, ye can have little security of your salvation. S. Paul ceased not to labor and endeavor still unto the mark; doth it follow hereupon that he was not sure to come to the mark? When Hezekiah was so sore sick, was he not sure that he should be restored to health? Yes he had the Lord his word for it by his Prophet, and for a farther confirmation of his faith he had a sign to assure it: and yet he ceased not to use the means that God had ordained for the recovery of his health. Our Apostle in that dangerous voyage towards Rome, was he not sure that both he and all his company should be saved from the peril of the waters? Yes the Angel of God had assured him both of his own life, and of all theirs that sailed with him: yet he ceased not to use all means that they might all come safe to land. So for his salvation in the day of Christ, he knew and was sure that neither death, nor life, nor Angels, nor principalities, • or powers, nor things present, nor things to come, nor height, nor ••• th, nor any other creature should be able to separate him from •• e love of God in Christ Jesus: Yet he ceased not, as here we •• e, to labor and endeavor still unto the mark, he labored • e • iring by any means to attain unto the resurrection of the • ead. And so generally we say that all the faithful children • f God are & may be by faith in Jesus Christ sure of their salua •• on: Yet we say that they are to labor to attain to the know • edge of Christ, & of the virtue of his resurrection &c, whereby • hey may attain unto the resurrection of the dead. For we • oe not reach or promise security of salvation by only faith, • ut unto those that labor in their calling, and are fruitful in • ood works. Which may serve to acquit us of that careless • ecuritie, and presumptuous certainty which they say we teach • en. We know that as God hath ordained the end, so he hath • rdained the means unto the end. And therefore we teach, • oth that the children of God may and are to ground the cer • ainety of their salvation upon the sweet promises of God in Christ Jesus, wherein there can be no vain presumption; and • hat they are to labor and endeavor by walking in such good works as God in Christ Jesus hath ordained them unto, to • aue a sure testimony unto themselves of their salvation, which must needs banish careless security. O but they could • e as sure of their salvation, as we think our selves, if it were • pecially revealed unto them by God, as Hezekiah his health • nto him, and Paul's safety unto him. I demand then, have • hey no assurance from God of their salvation? No marvel • hen that they doubt of their salvation. But we are sure of • ur salvation, because the spirit of God doth witness unto our spi ••• that we are the sons of God; and if sons, then also heirs, • uen the heirs of God, and heirs annexed with Christ. So that we have two witnesses to assure us of our salvation, God's spirit, & our own spirit, certified by the spirit of God. Yea but why doth the Apostle say, if I may comprehend, if he were sure to comprehend, and come unto the mark. This (if) argues a doubting. Not so, but some difficulty in the thing which he • arnestly wisheth, as also it often signifieth. I magnify (saith the Apostle) mine office, to try it by any means I might procure the • of my flesh to follow them, and might save some of them. Doth th • Apostle doubt of saving some of the Jew, by his ministry because he saith, if I might save some of them? No, but thereby he signifieth his earnest desire to do it, and the difficulty of doing it. Again, Pray God (saith Peter unto Simon Mag •• ) that if it be possible the thoughts of thy heart may be forgiven thee. Doth the Apostle doubt of God's mercies to him if he could repent, because he saith, if it be possible &c. No, but the • eby he gives him to understand of the difficulty of obtaining pardon for that sin, that so he might see the wickedness of his sin. So the Apostle here saith, that he laboreth if by 〈◊〉 means he may attain &c, and that he followeth if he may co • prehend, not that he doubteth of attaining to the glorious resurrection of the dead, or of comprehending; but thereby he signifieth his earnest desire to attain unto it, and withal the difficulty of attaining unto it. For as the Apostle saith 〈◊〉 where, No man is crowned except he strive lawfully, .i. except he do and endure whatsoever is to be done and suffered until he come to his races end. He must devour all difficulties that will have the crown in that day. And these difficulties increased the Apostle his desire, so that he labored if he might attain, and followed if he might comprehend. Th •• then ye see that this place maketh nothing for that uncomfortable doubting of our salvation which they labor to persuade.

Nay, to speak in one word unto the whole point, the whole stream of the scriptures maketh against this doubting, & for the certainty of our salvation. I am sure (saith Job) th • my redeemer liveth, & he shall stand he last on the earth; & though after my skin worms destroy this body, yet shall I see God in my flesh; whom I myself shall see, and mine eyes shall behold, and non • other for me. So Paul, Henceforth (saith he) is laid up for me • the crown of righteousness, which the Lord shall give me at th •• day, and not to me only, but unto all them also that love his appearing. What? To him only? Nay (saith he) but to all them also that love his appearing. Mark then the ground whereupon he builds the certainty of salvation: even upon that ground which is common to him with all the faithful, the •• ue of God in Christ Jesus. So that by the power of the same •• rit, and upon the same ground that Job, and Paul assured •• emselues of their salvation, may all the faithful children of • od assure themselves of their salvation. Again, doth not • e holy Ghost define Faith to be the ground of things which are •• ped for, the evidence of things that are not seen, a full assurance, 〈◊〉 assurance without wavering, the anchor of the soul both sure •• d steadfast? It is clear. And is it not as clear that we may •• rtainely know that we have faith? The Rhemists themselves 〈◊〉 knowledge it upon that place of the Apostle, Prove your ••• ues whether ye are in the faith. And may we not then as •• e our selves of our salvation? Verily, verily, saith our Saui •• r Christ, he that heareth my word, and believeth in him that 〈◊〉 me hath everlasting life, and shall not come into condemnation, 〈◊〉 hath passed from death unto life. Where everlasting salua ••• n is assured unto him that believeth, as surely as if he were • eady in full possession of it. Yea everlasting salvation is • sured unto him that loveth the brethren, as surely as if he • ere already in full possession of it, as S. John witnesseth, where 〈◊〉 saith, we know that we are translated from death unto life, be •• use we love the brethren. Infinite almost are the places which •• ainely show that we may and ought to assure our selves of •• r salvation.

I grant that even the best of God's children oftentimes do •• gger, and waver, and doubt, and have diverse spices and •• arkles of infidelity, and distrust arising in their hearts. For 〈◊〉 long as we live both our knowledge, and our love, and •• r faith, and our hope, and the best graces that we have are • nely in part, and imperfect: our knowledge not without •• me mixture of ignorance, our love not without some mix •• re of hatred, our faith not without some mixture of infide •• tie, our hope not without some mixture of distrust. But this 〈◊〉 it that we teach, that the children of God may and ought 〈◊〉 assure themselves of their salvation. Indeed if we look • pon our selves, our own works, and our own worthiness, • e may justly doubt of our salvation, having in our selves de •• rued everlasting damnation: But the ground and foundation of the certainty of our hope is the sure promise of Go • in Christ Jesus, who hath promised in his word eternal l ••• to all them that believe in his name. We look not on o •• selves, but we look on him that hath promised, even as Abraham did whose faith we are to follow: of whom it is said, th •• he neither did consider his own body which was now dead, being 〈◊〉 most an hundredth years old, neither the deadness of Sarah's 〈◊〉 , neither did he doubt of the promise through unbelief (w •••• note by the way how doubting is termed unbelief, ) but 〈◊〉 strengthened in the faith, and gave glory to God, being fu • y assured that he which had promised, was also able to do it. He then being faithful which hath promised salvation to all them that believe in his name, we may and ought to be sure of our salvation. To conclude therefore this point, beware lest at any time 〈◊〉 be deceived by such as out of this, or the like places of scripture would persuade you that ye ought to doubt of your salvation. Neither this, nor any other place makes for it, but the whole course of Scripture makes against it. Let us witho •• Apostle labor if by any means we may attain &c. and let 〈◊〉 follow if we may comprehend, not doubting of it, but running through all difficulties even with all eagrenesse. Let us 〈◊〉 lawfully, and as we ought to do that we may be crowned: and let us keep fast the profession of our hope without wa • ering, because he is faithful that hath promised.

Now in that he addeth, if I may comprehend even as I 〈◊〉 comprehended of Christ Jesus, the Apostle signifieth his earn ••• desire to come unto the perfect knowledge of Christ Jesus, that he may know fully even all the riches of wisdom, and knowledge, and righteousness, and salvation that are hid ••• him. For he saith that he followeth and earnestly labor •• 〈◊〉 comprehend the knowledge of Christ Jesus, even as he 〈◊〉 comprehended and known of Christ Jesus, which is mo •• perfectly. For he knoweth his down-sitting, and uprising, he v • derstandeth his thoughts a far of: he is about his path, and a ••• his bed, and spieth out all his ways; there is not a word a 〈◊〉 tongue but he knows it wholly: he hath possessed his reins, & c ••• red him in his mothers womb: his eyes did see him when he wa • 〈◊〉 without form, and in his book were all his members written 〈◊〉 day by day were fashioned when as yet there was none of them. • he climb up into heaven, if he lie down in hell, if he take • e wings of the morning, and remain in the uttermost parts 〈◊〉 the sea, if he say the darkness shall hide him, still he know •• h him altogether. Yea he sanctifieth him throughout, in spirit, •• d soul, and body, and so likewise knows him throughout, •• en most perfectly. And even such a perfect knowledge • old he have of Christ Jesus, that he might be able to come •• ehend with all Saints what is the breadth, and length, and depth, 〈◊〉 height of him, and that he might know the love of Christ which •• asseth knowledge, that so he might be filled with all fullness of • od. Whence all Christians are lessoned, to labor and strive 〈◊〉 the whole course of their life unto perfection, unto perfe • tion in the knowledge of Christ, unto perfection in obedi • nce unto Christ, unto the perfection of mortification in • heir earthly members by the virtue of Christ his death, • nd unto the perfection of holiness and righteousness by • he virtue of Christ his resurrection. True it is that we • annot attain unto perfection in any of these things, in • he knowledge of Christ, or in obedience unto his will, • r in dying unto sin, or in living unto God. The Apostle • old not; and how then should we, being compassed with no fewer infirmities then he was, and being strength • ned with no more powerful assistance of the spirit then he was? But yet we are to labor that our understandings may be perfectly instructed in all wisdom and spiritual • nderstanding, that our wills may be perfectly conformed unto God's will, that our affections and the lusts of our flesh may be perfectly subdued unto the spirit, and that we may be perfectly renewed in the spirit of our minds. So we are exhorted when it is said, Be ye perfect as your Father which is in heaven is perfect: and again, when it is said, Be ye holy, for I am holy; be ye holy even in all manner of conversation. And to the same purpose it is said, That every man that hath hope in JESUS CHRIST purgeth himself, even as he is pure. In all which places the Holy Ghost doth not show unto us what perfection, or holiness, or purity is in us, even the best of us, but that we should labor and strive unto this that we may 〈◊〉 perfect as God is perfect, holy as God is holy, pure as God i • pure. The reason is, because God hath chosen us in Chr ••• Jesus that we should be holy and without blame before him i • lo •• ▪ We must not therefore stand at a stay, or think it enough that we are before many of our brethren in knowledge, 〈◊〉 righteousness, or holiness, but as it is said of Christ Jesus 〈◊〉 he increased in wisdom, and stature, and in favor with God 〈◊〉 men; so we must increase and grow daily from knowledge 〈◊〉 knowledge, from strength unto strength, from grace unto gr ••• until we become perfect men in Christ Jesus.

But is it not with us as it was with the stiff-necked Jews? Moses and the Prophets ceased not to teach them out of the law what they should do, but they would not hearken 〈◊〉 obey: now the Ministers of Christ Jesus, and dispensers of holy mysteries teach us out of the Law, and Prophets, out of the holy word of life what we should do; but who do •• hear or obey? If we should seek one by one to find the count, should we find one man of a thousand that follow •• after perfection in the knowledge of Christ, and obedience to his will, or that hungereth in his soul to grow from grace to grace till he be fulfilled with knowledge of his will is all wisdom, and spiritual understanding? We grow indeed • , and we grow to perfection: but thus, we grow from bad to worse, and we come to perfection in sin and wickedness Men never more skillful to deceive, to oppress, to circumvent one another, and under the hypocritical show of holiness to practice all kind of wickedness. He that was unjust is unjust still, and he that was filthy is filthy still: he that stole stealeth more, he that gave his money upon usury giveth more: Yea he that went up with us unto the house of God he will go up no more, he that feared an oath will now swear lustily, and he that seemed to make some conscience of his ways is now quite turned out of the way. So that our growing is from bad to worse, and which is worse, from better to worse. Insomuch that the Lord may seem to have dealt with us as he dealt with those of whom the Apostle writeth to the Romans, as we have not regarded to know God, so he hath delivered us up unto a reprobate mind. We have despised the riches 〈◊〉 his bountifulness, and patience, and long suffering, not ••• ng that the bountifulness of God leadeth us to repentance, •• d therefore he hath given us up to the hardness of our heart, that •• erour heart which cannot repent we might heap unto our selves • ath against the day of wrath, and of the declaration of the just • dgement of God. Or if there be any of us that go not thus •• ckward as we have said, yet how many of us is there that go •• h forward, and increaseth with the increasing of God? It •• y be that some of us think we have some knowledge of Christ, that we walk in some obedience unto his will, that • e are not unjust, adulterers, swearers, extortioners as others, •• d that we are before many of our brethren for many good •• aces. But do we not even sit us down, and content our •• lues with that we have, and never seek for more? Or if we •• ke with the young man in the Gospel, what lack I yet, is it • ot as he did, thinking that all is well, we need no more? Why •• se is it that we will not come unto the house of God to hear • is word? The cry is incessantly taken up, Ho, everyone that •• rsteth, come ye to the waters, and ye that have no silver, come, •• y, and eat. But we will not hear the voice of the charmer charm 〈◊〉 never so wisely. We know Christ well enough, or else we • old be sorry. Again, why else is it that we come no faster •• rward in the practice of denying ungodliness and worldly •• sts, and living soberly, and righteously, and godly in this • resent world? We hear the retrait from sin and wicked • esse, and the alarm unto holiness and righteousness often •• unding in our ears: but we think they are things that do • ot concern us, we post over such things to such and such •• en, we would willingly mend if we knew anything amiss, • nd in the mean time we wish that we may keep our selves as • e are. Thus if we do not go backward, yet we do not • oe forward. But let us know that not to increase in the know • edge of Christ is to decrease, and not to go forward in the • way of godliness is to go backward. Yea whatsoever con • eight we have of our knowledge, and of our obedience, we are •• rre from either if we do not desire and long in our very • oules to increase and grow forward in either. If we know Christ, our hearts will be enflamed daily more and more 〈◊〉 increase in the knowledge of Christ, and if we have begun •• truly to obey Christ, we will go forward and make an end 〈◊〉 our salvation with fear and trembling. For hereby we know that we know Christ, and walk in his fear, if we feel in our selves a longing desire to grow in grace, and in the knowledge of our Lord and Savior Christ Jesus.

So many of us therefore as desire to have this testimon ••• unto our own souls that we know Christ in some measure, and that we are truly partakers of the grace of Christ, let 〈◊〉 follow after perfection, and let us grow from grace to gr ••• and from knowledge to knowledge till we come unto the measure of the age of the fullness of Christ. Let us neither quench the spirit to go backward, nor be weary of well doing to stand at a stay, but let us labor to increase in every good grace of God with the increasing of God. As we grow 〈◊〉 years so let us labor to grow in grace, and as we grow in other knowledge so let us strive to grow in the knowledge of Christ Jesus. If we follow after perfection, though it be in great imperfection, it is the work of God, and accepted with God. And if the consideration of our Imperfections set 〈◊〉 unto God by earnest prayer unto him that he will perfect •• praise in our weakness, and increase the graces of his holy spirit in us, it is a sure token unto us of our spiritual growth in Christ Jesus. Whatsoever therefore our imperfection be 〈◊〉 not that trouble us. If we have not already attained unto it, or be already perfect, let us with our Apostle follow if we may comprehend it, even as we are comprehended of Christ Jesus: and as the Apostle Peter in the end of his latter Epistle exhorteth them unto whom he wrote, Let us growing in grace and in the knowledge of our Lord and Savior Christ Jesus. It followeth.

Brethren I count] That which followeth in these two 〈◊〉 verses is in substance the very same with that in the form • verse, amplified by a continual allegory taken from the •• ner of them that run in a race, but consisting of the same members, to wit, an acknowledgement of his own imperfection in the knowledge of Christ, and a signification of his • agre pursuit after perfection. The former member here is in substance the same with the former member of the former verse. Only a loving compellation of them by the name of brethren is here added, brethren, I count not; and the manner of speech is somewhat here altered, in that he saith, I count not myself that I have attained to it.

In that he calleth them brethren, I note the Apostles kind dealing with the Philippians to win them from that error • herewith they were somewhat entangled, though not bewitched and seduced by the false Teachers. Whence I observe a necessary duty of a good Minister, which is to win them that are falling into any error from their error by the spirit of meekness. Brethren, saith the Apostle, if any man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness. The same course is to be taken with them that are falling into any error. They are not to be soothed up or flatered in their error, but they are to be reclaimed with all kindness and mildness. As therefore is the man and his fault, so is he to be dealt withal. A reproof entereth more • nto him that hath understanding, then an hundredth stripes into a fool. God's children therefore are gently to be dealt withal, but a rod belongeth to the fools back. Some wounds must have wine, some oil, some wine and oil poured into them. And therefore the Apostle had learned sometime to come with a rod, and sometimes in the spirit of meekness, sometimes beseeching by the tender mercies of God, and sometimes delivering unto Satan, sometimes with beloved Brethren, and sometimes with foolish Galatians. Let not therefore this • or the like places deceive any to think that God is only in the soft and still voice of brethren; but let every Minister of Christ learn when to reprove sharply, and when to deal more mildly, and as he seeth it expedient so let him come with a rod, or in the spirit of meekness. But I have had occasion heretofore, and shall have hereafter to speak of this point.

Again that he saith, I count not myself &c. I note the Apostles most wise taxing of the Philippians as having suffered themselves somewhat to be persuaded that they had already attained to the perfect knowledge of Christ, and were now to join unto it the works of the law. For he doth not say unto them, they among you that count themselves that they have attained to perfection in the knowledge of Christ they are shamefully deceived; But, saith he, I your Apostle, by wh •• ye were brought to the knowledge and obedience of Christ, I count not myself to have attained to the perfect knowledge of Christ; so gently admonishing them that they that count themselves perfect take heed that they do not deceive themselves: whence I observe the wisdom that is required in noting of faults, which is, that faults are not always to be noted plainly by their names, but sometimes they are only wisely to be insinuated. When the scholar hath a good opinion of himself, and thinks that he knows all things, the Master doth not always repress his arrogancy by telling him that he doth not know many things whereof he vainly boasteth, but sometimes he saith unto him, well I count not myself that I have attained to the knowledge of all things, and so by his own example bringeth his scholar to a more modest conce •• of himself. Even so the Minister of Christ Jesus laboring to repress such faults as do arise is not always plainly to direct his speech unto them that offend, and barely to note their faults, but sometimes he is only to propose himself as a pattern whereby they may reform themselves. And herein is great wisdom in the minister required, to know when plainly to note, and when only to insinuate such faults as are to be reformed. And this wisdom they want that either censure all men, and all faults alike, or note them and their faults more sharply, whom, and whose faults they should touch with more mildness. And how much this wisdom is wanting might easily be shown, if I might in this place as fitly speak of it as there is just and great occasion to speak of it. But because it doth not much concern you unto wh •• my speech is wholly directed I pass it over, and proceed unto the next point.

LECTURE LXII.

NOw to omit other notes which hence happily might be made, ye see that this of our Apostle here is in substance the very same with the former member of the former verse. Brethren I count not &c. The substance of which speech is an acknowledgement of his want of perfe • tion in the knowledge of Christ, and of the virtue of his • esurrection &c. whereby he might attain to the glorious resurrection of the dead. But why doth the Apostle again • ome unto the same point, why doth he again in culcate his • mperfection in the knowledge of Christ, and of the virtue • f his resurrection? It was no doubt to beat out of the Phi • ppians their conceit of perfection in the knowledge of Christ, • nd to let them see what a matter of moment it was to ac • nowledge their want of perfection in the knowledge of Christ. So the faithful people of God to beat out all trust • n themselves, and to show how much they thought it did concern them so to do, cry and say, not unto us, and again, not • nto us ô Lord, but unto thy name give the praise. So the Prophet to beat out that stupidity and blockish carelessness which • en have of the goodness and wonderful works of the Lord, and to let them see how much it behooveth them to observe the loving kindness of the Lord, saith, O that men would • raise the Lord for his goodness, and declare the wonders that he • ath for the children of men; And again, O that men would praise • he Lord &c. and so four several times in that Psalm.

Hence then I observe, that the children of God are at no • and to entertain any conceit of any perfection in themselves • ither in the knowledge of Christ, or in obedience unto his will, but by all means to cast down every such imagination, and meekly to acknowledge their imperfection. It was the fault of the Corinthians, that they had such a conceit of their perfection in the knowledge of Christ, that presuming there upon they durst to be present at idolatrous sacrifices, and to eat of things sacrificed unto Idols. They, they knew Christ well enough: they knew that there was but one God, and that an Idol was nothing: they knew that they had a Christian liberty in things indifferent, and therefore they would use it at all times, and in all places. And it was the fault of the Pharisees, often reproved in them by our Savior, that they had such an opinion of their own holiness and righteousness that they despised other, as appeareth by that parable of the Pharisee, and the Publican. And it is a fault plainly condemned by our Savior where he saith, that he came not to call the righteous but the sinners to repentance. Where he calleth them righteous that trusted in themselves that they were righteous; them he came not to call: they were whole, they needed not the Physician; they were perfect, they needed none to supply their want. And a woe is pronounced unto them that are wise in their own eyes, and prudent in their own sight; i. That please themselves in their own wisdom, and in their own knowledge, as if they had all knowledge and all understanding. It is not then for the children of God to flatter themselves with any conceit of any perfection in themselves either in knowledge, or in holiness and righteousness, or any such thing. For besides that all such conceit is so condemned as we have shown, see the inconveniences which follows 〈◊〉 which makes it to be condemned. For 1. whom it possesseth it makes them to presume of that which they have above that is meet, so that in confidence thereof they do many things which they should not. Which appeareth both by the example of the Corinthians of whom we spake even now, whom the conceit of their knowledge so puffed up that thereupon they presumed to be present at idolatrous sacrifices, and to eat of things sacrificed unto idols: and it is likewise apparent by the example of all these Heretics which at all times have troubled the Church. For whence else did spring all their heresies, but from this that they in an opinion of their own knowledge would not submit themselves unto the judgment of the Church, but broached such untruths as seemed unto them to be truths. 2. It makes them that they seek not • hat which they should have, and that they disdain to be taught, as appeareth plainly by the Pharisees. For they because of that opinion which they had of their own righteousness never sought the righteousness of Christ; and they disdained to be taught either of Christ, or of any others. Insomuch that when he that was borne blind shown plainly by the miracle which Christ had wrought on him that he was God, they said unto him, thou art altogether borne in sins, and dost thou teach us? And hereupon it is I take it that Solomon saith of such men: Seest thou a man wise in his own conceit? • here is more hope of a fool then of him. More hope of a fool • hen of him? Why? because the fool will rather be won to hearken unto instruction, and to receive understanding then will he. And therefore we see that when many of the common people came unto Christ, and believed in him, none of the chief Rulers, or of the Pharisees believed in him: doth any of the Rulers, or of the Pharisees believe in him? but this people which know not the Law are cursed. I doubt not but that many moe inconveniences do follow this conceit of perfection in knowledge, or righteousness, or any such thing. But by this which hath been spoken it may appear how unmeet it is for the children of God to grow to any such conceit or opinion of themselves.

This may teach us to cast down every imagination of any such conceited perfection, and meekly to acknowledge our wants and imperfections. For this is it that is pleasing and acceptable unto God, as it is written, God resisteth the proud and highly conceited, and giveth grace to the humble, that are mean and weak in their own eyes: And this is it which makes the way unto perfection both in knowledge, and in righteousness, as it is written, I said, I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin: Lo, how the acknowledgement of our unrighteousness brings on the cloke of righteousness: and so the begging of wisdom and knowledge in a feeling of the want of these things, is that which doth obtain wisdom and knowledge, as it is written, If any man lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no men, and it shall be given him. Which albeit it be first and principally meant of wisdom to endure patiently afflictions, yet may it well be understood of all wisdom and knowledge generally, the want whereof who so feeleth, and asketh it, he receiveth it: for who is he that receiveth knowledge, and righteousness, and every good thing? He that asketh; for so it is written, Ask, and it shall be given you: for whosoever asketh receiveth. First asking, and then receiving: first we must become beggars, and then God giveth. Now who is he that asketh and beggeth, but he that feeleth his wants and imperfections? The whole (as we noted before) never seeks the Physician; and he that thinks he hath enough of anything, doth never ask after more. It is the acknowledgement of our wants and imperfections that makes us run to the Lord, and ask, and beg of him that we want, and asking we receive, acknowledging our wants he supplies our wants, and so by opening our imperfections a way is made for us unto perfection.

I wish we had all of us learned to cast down every imagination of conceited perfection in the knowledge of Christ, and to acknowledge in the spirit of meekness that we have not yet attained unto such perfection, but that we might well in some things submit our judgments unto others. Amongst the Prophets and Preachers of the word this were to be wished, that in the practice of this lesson we would be precedents unto others, that we would beat down every high conceit of knowledge in our selves, that we would submit our selves, and that we speak unto the judgment of the Prophets, that we would not easily and hastily broach abroad everything that we seem unto our selves to know, that we would not presume to understand above that is meet to understand, that we would not by our knowledge destroy the faith, or wound the weak conscience of any, and that we would not set on sale as it were our knowledge unto the vain curiosity of an • itching humor whatsoever. Pity it were that we should wedde our selves in liking of any opinion whereof it may • ustly be doubted whether it be sound, that we should count 〈◊〉 a disparagement unto us to yield in anything that we have •• ken a liking unto, that we should strive by our skill and • nowledge to defend everything that we have said, because • ee have said it, and think our selves able to defend it. If any • ans knowledge thus puff him up, he knoweth nothing yet • s he ought to know: but, as it is written, they that profess • hemselues thus to be wise, they become fools. Yea it were to • e wished that generally we would suppress this great conceit •• at we have of our knowledge of Christ: for what do we • ay? Knowledge, knowledge, never more knowledge of Christ: we know enough; men never knew more, and never • ued worse. But see how we deceive our selves. Did men • ever live worse? This is an argument that men never knew • sse: for he that saith I know him, and keepeth not his command • ents, is a liar, and the truth is not in him. To know Christ is • ot to be able to talk of Christ, and to have this contempla •• ue and knowing knowledge, whereby we are able to dis • ourse what the Scriptures do witness of him: but to know • im is to have such a feeling and sweet experience of him, and • is mercies unto us in our own souls, as that it both works 〈◊〉 us all godly comfort, and stirs us up unto all holy obedi • nce. See then, ye that say, never more knowledge, but ne • er worse living. There hath been (I doubt not) as bad li • ing, and as little knowledge as now there is. But see whether • ny more knowledge now then needs. Our want of obedi • nce argues our want of knowledge. We have not yet attai • ed to perfection in either, but we had need to mend both. • nd if we will grow in obedience, let us cast away all imagi • ation of knowledge enough, and let us grow daily more and • ore in the knowledge of our Lord and Savior Jesus Christ • n a word, conceit of perfection in the knowledge of Christ • aches us presume too much of that we have, and makes that • ee seek not that we should have: therefore let us cast down • very imagination of any such conceited perfection, and let • s meekly acknowledge our wants and imperfections. And • et this suffice to be spoken touching this first member, wherein the Apostle repeateth his acknowledgement of h •• want of perfection in the knowledge of Christ, and of the virtue of his resurrection.

But one thing I do, &c.] In these words the Apostle repeateth the signification of his incessant and earnest following after that perfection which before he said he had not yet attained unto; which was the latter member of the former verse. The manner of speech which here he useth is borrowed from the qualities of them that run in a race. And he remembereth three especial qualities of runners, whereby he maketh proof of his incessant and earnest following after the perfection of the knowledge of Christ. The first is, that they never look back to mark how much ground they have already run: the second is, that they still keep their eyes upon the mark that is before them, and still run towards it: the third is, that they still remember for what prize they run, and therefore so run that they may obtain the prize. In all which qualities the Apostle professeth that he matched the best runners in his Christian race: for as runners never look behind them, so he saith that he did not only never look back at the things behind him, but he quite forgot all th •• was past, so far was he from thinking of any merit for ought that he had done, were it never so good. Again, as runs have always their eye upon the mark before them, and still run towards it, so he saith that he did endeavor himself unto that which was before, still laboring as if he would every foot stretch out his arms to catch hold of the mark, and that he still followed toward the mark, never intermitting his course, but if he fell, up again, and to it. Lastly, as runners make haste unto the mark for the prize that they may obtain, so he saith that he ceased not running towards the mark for the prize of immortality with Christ in the heavens by God which had called him in Christ Jesus. So that yea se • the Apostle here signifieth his most eagre pursuit without intermission after perfection in the knowledge of Christ, which only he should have in the heavens, when after his race in th •• life ended he should reign with him forever and ever. No • let us see what we may hence observe for our instruction 〈◊〉 our Christian race unto perfection, and immortality in the • eauens.

And first it is not unworthy the noting, that the Apostle • assing from the one member unto the other, saith, But one •• ing I do: whereby he implieth thus much, that having not • ee attained unto perfection, he thought it a very necessary • hing for him to follow after it with all diligence, and without • ll intermission. One thing I do, and that one thing I count • ecessary. What is that? I forget that which is behind, &c. • o know Christ perfectly that is my labor, and the prize for • hich I run. Whence I observe that there is one thing ne • essary for all Christians, which is, that acknowledging our •• ant of perfection in the knowledge of Christ, we still run • orward from perfection to perfection, till we become perfect • h • n in Christ Jesus. For this we must know, that our whole • ife is a way and race wherein we must walk and run from • mperfection towards perfection, and that in the whole race • f our life it is not for us to look back, or to stand still, but one thing is necessary, even that we still run towards per • ection, which is the mark set only at our races end. The necessity of this one thing our Savior shown, when he said vn • o Martha, Martha, Martha, thou art careful and troubled about many things: but one thing is needful; Mary hath chosen the better part. Why? What had Mary chosen? She troubled not her self with other matters, but she sat her down at Jesus feet, and heard his preaching. Mary sat down, and Martha ran up and down, being cumbered about much serving: but yet Mary ran in the Christian race when she sat her down at Jesus feet, and heard his preaching. She followed after the knowledge of Christ, and of that our Savior said, that one thing was needful.

But how needful this one thing is, not many of us consider. Many Marthaes, but not many Mary's. Many of us are troubled about many things: we have many irons in the fire, much business to occupy our heads withal, many guests to look unto, a great family to care for, indeed so much we have to do, that if Jesus be preaching in his Minister, we cannot come to hear him. Not many of us that with Mary will leave all our other business if Jesus be preaching in his Minister, and come and hear him For to note this by the way, ye may not imagine that Mary was any idle housewife, or that she sequestered her self wholly from all things of the world, and gave her self only to reading, and hearing of the word preached; but this was her commendation, that when Jesus came unto their house, and being come began to preach, she would not lose the opportunity, but straightway left all her other business, and sat her down at Jesus feet, and heard his preaching. And this was the one thing that was needful, that when he was preaching, she should come and hear him, Other things she might do at other times, but now she was to do this. But not many of us consider this: for when Jesus comes into our houses almost in his Ministers preaching, so that if we will but come out of our doors to hear him, we may sit down at his feet, and hear his preaching, yet we cannot attend it; either we have no leisure, or else we have no list. Some of us look back unto the things of the world, others of us stand, and love to stand in the market all the day idle, others of us think that we have run well, and that we may now well breathe, at least a while; but the smallest some of us run still forward, and grow from grace to grace. Well, let us at length with our Apostle count our selves that we have not attained to that we should, and this one thing which is needful let us do, let us forget that which is behind.

I forget, &c.] Here I note the Apostles running in his Christian race after that one thing which was needful, whereunto he had not yet attained, and therein the manner how be did run in his Christian race. Like a good runner he ran and never looked behind him, nay he forgot that which was behind, he never minded or thought of anything that was behind him, of anything that he had done. Yea indeed, forgot he all both the good and the bad things which he had done? David did not so: for he said that his sin was ever before him; yea and himself often speaks of his persecution of the Church. True indeed, and good it is that we should not forget our sins against our God: for the remembrance of our sins is both good to humble us, and to represent unto us God's mercies towards us. It was not then the sins • hich he had done which he forgot, but he forgot even all the • od things that he had done, lest by taking too great plea •• re in the remembrance of them, he should not follow so •• rd towards the mark as he ought. Yea but if he forgot all • e good things that he had done, how doth he so often re • ember them in diverse his epistles? I have, saith he, whereof may rejoice in Christ Jesus in those things which pertain to God. • nd then he speaks of the obedience of the Gentiles by his • inisterie, and of his diligence in preaching where Christ had • ot been named, &c. And again: His grace (saith he) in me • s not in vain, but I labored more abundantly then they all. • nd in his latter epistle he shown himself so little forgetful 〈◊〉 them, that he makes a large bedrowle of such things as he •• d suffered for Christ his sake. True indeed, he forgot them • ot, when the remembrance of them did make for the glory • f Christ Jesus, or the necessary defense o • his ministry and • postleship: but he forgot them in respect of any such use as • e false teachers taught to make of such things. He was not •• oud of them, he challenged no perfection by them, he repo •• d no confidence in them, he did not think of any merit by •• em, but in these respects he quite forgot them, lest by such •• membrance of them he should be hindered in the race that • e was running. Thus then ye how see how the Apostle running 〈◊〉 his race did forget that which was behind.

And hence I observe, that in the Christian race which we • e to run, we are not to look back on the pleasures of • e flesh, or the things of the world, or any good that we have • one, to repose any confidence therein, but we are quite to • orget everything which any way may hinder us in our race • owards the mark that is set before us. For as our Savior •• ith, No man that putteth his hand to the plough, and looketh •• cke, is apt to the kingdom of God. Remember Lots wife: she •• rned back, and was turned into a pillar of salt. Remember the • hildren of Israel: they turned back in their hearts after the • esh-pots of Egypt, and they were overthrown in the wilder • esse. Are ye so foolish, saith the Apostle to the Galatians, that • fter ye have begun in the spirit, ye would now be made perf ct by the flesh? It had been better (saith Peter) not to have known the way of righteousness, then after we have known it to turn • away from the holy commandment. The reason is given by the same Apostle: For if after we have escaped from the filthiness of the world through the knowledge of the Lord, and of the Savior Jesus Christ, we be yet again tangled therein, and overcome, the latter end is worse then the beginning. Being then in the race of the spirit, we may not look back unto the flesh; and having tasted of the good word of God, we may not turn away from the holy commandment, lest a worse thing come unto us. Now then will ye know who they are that look back, and turn aside out of the right way wherein they should walk? Surely all they that set their affections on the things which are on the earth, and not on the things which are above: for having given our names unto God in our Baptism, we have renounced the lust of the flesh, the lust of the eyes, the pride of life, the things of the world, the devil, and all his works. If then we shall suffer our selves to be snared with any of these, we look back: yea if we love father or mother, if we love wife or children more then Christ, we look back: ye • 〈◊〉 we repose any confidence in any good that we have done, or in any cross that we have suffered, we look back, we do not forget that which is behind: for so saith our Savior, He that loveth father or mother, son or daughter more then me, i • not worthy of me. Not worthy of him? Why? Because when he should look forward unto Christ, he looks back unto these. And the Apostle saith that Israel attained not unto the Law of righteousness, because they sought it not by faith, but as it were by the works of the Law; that is, because they looked not straight forward with the eyes of faith unto Jesus the author and finisher of our faith, but looked back upon the merits of their works to be made righteous thereby. They reposed the confidence of their righteousness in the works of the Law, and therein looked back unto the Law, when they should have looked forward by faith unto Christ. So that if we repose any confidence in our works, like ill runners we look • back.

What shall we say then unto those merit-mongers that look to gain heaven by the merit of their works? They •• ke pleasure in such works as they have done; they are as • uch in love with them as ever Samson was with Delilah, they 〈◊〉 their life in the lap of their works, and rejoice in them in the crown of their life. Judge then how they run in • e Christian race, whether they have forgotten all behind • em, whether they look not back unto that which is be •• nde. You will easily judge, and ye will easily see, that because • ey sleep on the knees of their works, as of their Delilah, •• d lay their life in the lap of their works, they are very •• e to be betrayed into the hands of their cruel enemies, the • evil and his Angels, and to have far less comfort of their • e then ever had Samson.

What shall we say likewise unto those that with Demas em •• ace this present world, and incline their hearts unto coue •• usnesse, which is idolatry? Unto those that live at ease in •• on, and eat, and drink, and fill themselves with pleasures, • retching themselves upon their beds, rising up to play, sing •• g to the sound of the Viole, inventing to themselves instru • ents of music, and in a word so living as if they thought •• at either now they must take their pleasure, or else they • ust never have it? Are not all these bad runners? Have • hese forgotten that which is behind? Do they not look • acke? The point is easily answered, it is a clear case. Yea • any bad runners there are in the Christian race, even so ma • y as there are lookers back unto honor, wealth, pleasure, • rofit, ease, favor, and whatsoever the world esteemeth of. As for us, men and brethren, let us so run that we may ob • aine: and therefore let us cast away everything that presseth • own, and the sin that hangeth so fast on, let us abandon • very thing which may hinder us in our race, let us not look • acke unto honors, riches, pleasures, profits, or the like, which may cause us either to turn back, or to stand still, but • et us with the Apostle forget that which is behind, and en • euour our selves unto that which is before.

LECTURE LXIII.

THere are also two other notable qualities o • runners, whereby the Apostles makes proof of his incessant running in his Christian ra •• . The former is, that good runners keep their eyes still upon the mark before them, and run hard towards it. In this quality also the Apostle professeth that he marched 〈◊〉 the best runners, in the words following, when he saith th •• he endeavored himself unto that &c. And I endeavor myself &c. ] The word which the Apostle here useth when he saith that he endeavored himself, signifieth that as good ren ••• when they come near unto the mark stretch out their head, and hands, and whole body to take hold of them that run with them, or of the mark that is before them, so he in his whole race so labored unto that which was before, as if he were still stretching out his arms to take hold of it. The word * likewise which he useth in the next phrase of speech where he saith that he followed hard toward the mark, signifieth that he followed as one that would not leave till he had that which he followed, but if he fell he would up again and to it, and not give over, no more than the persecutor doth till he have him whom he persecuteth. That which is before whereunto he endevoreth himself, that which is the mark toward which he follows, is Christ Jesus, the excellent and perfect knowledge of whom is such that he calls him his mark, that is, that whereon his eyes were wholly and only set in the whole course of his Christian race. As therefore the Apostle before professed that in his Christian race he never looked back, but forgot that which was behind, so now he profess ••• h that still he ran forward, so laboring in his whole race • o that which was before, as if he were still stretching out 〈◊〉 body to take hold of it, and so following as one that •• uld never give over, but if he fell, would up and to it •• ine, still pressing towards the mark, Christ Jesus, on •• om, as on his mark, his eyes were wholly and only set in 〈◊〉 whole course of his Christian race.

Whence I observe that in the Christian race which we are 〈◊〉 run, we are not to stand still, or to give over, but with all •• ernesse, and all perseverance still to press towards the •• rke that is set before us at our races end. For who is he that ••• taineth the crown, but he that striveth lawfully, bearing •• brunts, and running through all difficulties without shrink ••• ? As it is written, No man is crowned except he strive as he •• ght to do, fighting a good fight, and finishing his course. And •• o is he that shall be saved, but he that holdeth out a con •• t course unto the end? as it is written, He that endureth • o the end he shall be saved. And again, He that over cometh •• d keepeth my works unto the end, to him will I give power over •• ions, and he shall rule them with a rod of iron, and as the ves •• of a potter shall they be broken. And in whom doth God • ell as in his holy house, but in them that keep fast the pro •• ion of their hope unto the end? as it is written, We are God's •• se, if we hold fast the confidence, and the rejoicing of our hope • to the end. And hereupon are those often exhortations in •• lie scripture: Continue thou in the things that thou hast lear •• d, and art persuaded thereof &c. And again, Passe the time 〈◊〉 your dwelling here in fear. He doth not measure the ac • unt of our obedience unto God by days, or months, or •• ares, but pass (saith he) the time of your dwelling here, even •• e whole race of your life with fear, making an end of your ••• uation with fear and trembling. And again the Apostle 〈◊〉 the Hebrews, Take heed, brethren, lest at any time there be • any of you an evil heart, and unfaithful, to depart away from the •• ing God. For (saith he) we are made partakers of Christ, if we •• epe sure unto the end the beginning wherewith we are upholden. • ea the Apostles never ceased to exhort all to continue in the • ace of God, and with purpose of heart to cleave unto the Lord. If then we will hearken unto the exhortation of the Holy Ghost, if we will obtain the crown and be saved, we may not faint or give over in our Christian race, but we must hol • out unto the end. To enter the lists of this race, and to begi • well is somewhat, but to small purpose unless by continuance in well-doing we do approve our running. Judas may ser •• for example, whom it little profited that he had run 〈◊〉 because afterwards he went astray from that ministration an • Apostleship which he had obtained with the rest of the Apostles, and purchased unto himself a field with the reward o • iniquity. For as the Prophet saith, so is it most true, If the righteous man shall forsake his righteousness, the Lord will also forget the righteousness that he hath done: and the cause is most 〈◊〉 why our sins should be imputed unto us, if at any time we should faint and fall in the way. Having then begun well, an • in the spirit, our care must be to continue our course, n •• standing still like unto those idle ones reproved in the gospel, or giving over to run, but still following hard towards th • mark. It may be that running we may stumble, and fall: 〈◊〉 Peter did, when he denied his master; as Paul did, when a prick was given him in the flesh, the messenger of Satan to before him; and as all the Disciples did, when they forsook Christ & fled: but what must we do? we must up again, and too • ; we must break of our sins by righteousness, and our iniquities by mercifulness: yea if with the Church of Ephes •• we have left our first love, we must remember from whence we ar • fallen, and repent, and do the first works. We have a saying, that it is no shame to take a fall, but it is a shame to lie still. I cannot say that in this Christian race it is no shame to take a fall: for our falls by sinning against our God should make us for shame to cover our faces: but when we are fallen into any sin to lie still and sleep in sin, and to give over running in our Christian race, this will turn to our utter shame and confusion. If therefore in running we fall, yet must we v • again, and run as if our strength were renewed by our fa •• We may not be weary of well-doing, but by continuance •• well-doing we must run on the race that is set before us, knowing that in due season we shall reap if we faint not. Add unto that reason which hath been mentioned, that only perseue • ance unto the end hath the promise of the crown of righteousness and salvation; this also, that God measureth not his gifts unto us by months or years, but his mercy and his • oue towards us endure forever. If he then be a loving Lord • nto us, who will not change his favor towards us forever, • e may not serve him by count of days, but to the last hour • e must be faithful. A perfect God must have a perfect ser • ant, an everlasting God a perpetual servant; and if we fall • t the last, we are fallen from him, and not he from us, and our • ondemnation is of our selves.

This then should teach us, to shake of all such impedi • ents as either clog us that we cannot run, or cause us to • reake of when we should continue running. Those that •• eepe through adversity should be as though they wept not; • hose that rejoice through prosperity should be as though • hey rejoiced not; those that have wives as though they had • one, those that buy as though they possessed not, and they • hat use this world as though they used it not. Poverty, nor • iches, honor, nor dishonor, evil report, nor good report • hold take such hold of us as that they should stay us from • unning that race that is set before us, but through all these • e should run as if there were no such burden upon us. He • hat is to run in a race will not gird on him his armor, but • ather he will strip himself, and turn himself almost naked. • uen sow in our Christian race should either strip our selves • s it were, and utterly shake of all such things as ordinarily are •• upediments in this race, or they should be as if they were • haken of, no troublers of us in our race.

But how far otherwise is it with us? Every thing almost makes us sit down and quite give over running. If riches • ncrease we sit us down, and set our hearts upon them, and • here is an end of our race. If poverty do befall us we sit 〈◊〉 , down, and either murmur and repine against the Lord, or else fall to robbing and stealing, and such other unlawful means to relieve our state, and there is an end of our race. If honor, and authority, and credit amongst men grow upon us, we sit us down, and devise with our selves how we may best maintain our state, our place, our calling, and our credit and there is an end of our race. If we be disgraced, or suffer any kind of wrong we sit us down, and bethink our selves how we may be revenged of him that hath done us this wrong, or this dishonor, and there is an end of our race. If by the mercy of God through painful study we have attained to some knowledge we sit us down, and consider what reward we may justly look for our learning, and we seek, and labor, and post after that, and there is an end of our race. Thus everything almost makes us sit down, and quite give over running. But (men and brethren) let there be in us the same mind that was in our Apostle. Let us endeavor unto that which is before, and let us follow hard toward the mark. If we continue in the word of the Lord, and walk in his ways we are Christ his disciples. Let us therefore continue in the grace of God, and with purpose of heart cleave steadfastly unto the Lord. The ambitious man he doth not so much think of his present honor, as his mind runs upon a plus vltra, he looks still forward, and gladly he would be higher. The covetous man likewise he doth not so much think what riches he hath, as his mind runs upon more, more, and still he looks forward after more and more. Shall they still look forward towards these vain and transitory things, and so thirst after them that the more of them they have the more they run after them; and shall not we much more look forward towards the mark that is set before us in our Christian race, and the ne • rer that we come to it run the faster unto it? Let the children of light learn this wisdom of the children of this generation, to follow hard towards the mark that is set before them. Let us so run that we may obtain: and let us never be weary of well-doing: for in due season we shall reap if we faint not. Blessed is he that continueth unto the end, for he shall be saved.

The second thing which hence I observe is, what mark we must propose unto our selves in running our Christian race unto which we must endeavor, towards which we must follow, and which we must always have in our eyes, and that i • Christ Jesus, that we may perfectly know him, whom to know is life everlasting. On Christ Jesus must our eyes always be set, and on the perfect knowledge of him must our desire be settled. For he is the way, the truth, and the life: the way, therefore we must begin in him, continue in him, and end in him, walking by him unto him: He is the truth, we must still • herefore look towards him if we will not be deceived: He • s the life, we must therefore run unto him if we will not • leepe in death. He is Alpha, and Omega, the beginning, and • he ending, in regard both of the being, and of the power, and • f the actions, and of the dispositions of all creatures, so that • s of him, and through him, and for him are all things, so vn • o him and his glory are all things to be referred. And see • hat great reason there is to move us to look still towards • im as the mark toward which we are to follow as hard as we • an. For doth not he still look towards us, and call upon us, • rying and saying, Come unto me all ye that are weary and la • en, and I will ease you? Doth he not stand still stretching out • is arms, as always most ready to receive us if we will come • nto him? Nay doth he not oftentimes when we are turning • ut of the right way wherein we should walk, hook us in • gain with his rod and his staff, and lead us as it were by the • nd unto himself? Yea such is the loving kindness of our • weet Savior, that he will have us to run after him, and he • ill draw us that we may run after him; that he will have us • o follow hard towards him as our mark, and he will guide v • 〈◊〉 our way which leadeth unto him; that he will have us to • ache speed to come unto him, and he will enlarge our hearts • hat we may run the way of his commandments, and so • ome unto him. Such is the mark set at the end of our Chri • tian race, not a dead mark which helpeth the runner no • hing in his race, but drawing us unto himself, that where he 〈◊〉 there we may be also. This was the mark that the Apostle • anne at, and this is the mark that we should run at, to • now him perfectly, and the virtue of his resurrection &c, • hereby we might attain to the resurrection &c.

Here then we learn why it is that so few run as they ought in the Christian race. The most part of men have another mark that they run at. Some run at riches, some at honors, some at pleasures, some at ease, some at skill and knowledge in the things that are done under the Sun, and on these things are their eyes set, and their minds wholly bent. But the least sum make Christ Jesus the mark whereat they run; to know him is the thing whereon the fewest minds are bent: He is farthest out of light, and farthest out of mind with the most men. Not running then a • the right mark, how can we but run amiss? Beloved, ye see what the mark is whereat we should aim in the whole course of our life. Let the children of this world prick at their several marks as they list; but let us follow hard towards the mark Christ Jesus. He is that mark whereat if we be Christians we should aim in our whole race. Let our eyes be still set, and our minds always bent upon him. If we walk towards him he will direct our goings in his paths 〈◊〉 for his own names sake. A better mark we cannot have, and another mark we ought not to have. There is no running, if we run as we ought, but to him; neither any running to him, but by him. Let us therefore by him run unto him, and in all things let us still look unto him. The race is well run when at the races end we come to such a mark; and well may we run through cold and nakedness, through stripes and imprisonments, and all kind of difficulties to come to such a mark: whereunto we can no sooner come, but straight we have the prize for which we run, even glory and immortality in the highest heavens. Let us therefore so run that we may obtain, let us run till we come unto the mark, that we may obtain the price of the high calling of God in Christ Jesus. And let this suffice to be spoken touching the second quality of runners.

The third quality of runners whereby the Apostle makes proof of his incessant running in his Christian race, is this, that runners keeping in mind the price for which they run, make haste unto the mark for the price that they may obtain. In this also the Apostle professeth that he matched even the best runners, in the last words when he saith, that 〈◊〉 followed hard toward the mark for the price of &c. In which words by the price is signified that inheritance immortal and undefiled which is reserved in heaven for us; and it is called • e price of the high calling of God in Christ Jesus, because it 〈◊〉 the glory of God's children whereunto God from on high •• th called us in Christ Jesus. As therefore the Apostle before • rofessed that he ran and looked not back to that which was • ehinde, and that he ran and gave not over to follow that • hereon his eyes were always set; so now he professeth that • e ran and hastened his running for to obtain the price of •• ory and immortality in the heavens, whereunto he was •• lled by God in Christ Jesus. All sufficient proofs that the • postle came apace as he that desired to obtain.

Hence then I observe, that life everlasting and glory in the • eauens is the price and reward of our holy and constant run • ing in our Christian race. Which our Savior signifieth • hen unto them that endure hatred, persecution, and contu • elies for his sake he saith, Rejoice and be glad, for great is your •• ward in heaven. Our Apostle likewise showeth the same, • here he saith, that God will reward every man according to his • orkes; to them which by continuance in well-doing seek glory, •• d honor, and immortality, eternal life. And to the Colossians •• so, where speaking unto servants he saith, whatsoever ye do, • e it heartily as to the Lord, knowing that of the Lord ye shall re •• iue the reward of the inheritance. All which places, and many • there which might be produced to the like purpose, do • lainely show, that eternal life is the reward of our holy • alking with God in such good works as he hath ordained •• at we should walk in them. A notable price to run for, • nd a notable encouragement unto the runner. For can we • unne for a better price then for eternal life in the heavens? Or can a better reward for our encouragement in our Chri •• ian race be given us than eternal life in the heavens? How • hold not this make us to provoke one another unto love, • nd good works? How should not this make us run the • ace of a holy life, breaking through all impediments, and • ot intermitting our course unto the end?

But here we must know that though we run for this prize, • et this prize is not given us for the merit of our running, and • hough this prize be the reward of our running, yet do we not merit this reward for our running. For it is not in him th • willeth, nor in him that runneth, but in God that showeth mercy. The Lord in mercy hath set down this prize of our running, and in the like mercy gives it unto him that runs out unto the mark, but not for the merit of his running. This one place at this time may serve for a full proof of this point. The Apostle ran for the prize, but it was for the prize of the high calling of God in Christ Jesus. He doth not say for the prize that was due unto him; albeit it was due unto him, though not for his merits sake, yet for the promise sake made in mercy: but he ran for the prize of the high calling of God in Christ Jesus. Which in that it was the prize of the high calling of God, it is plain that it is given in mercy by him that hath called us in mercy, and likewise in that it is the prize &c. in Christ Jesus, it is plain that it is given in merc •• through Christ Jesus, in whom only we are called unto glory and life everlasting. It is ordained then that we should run for this prize: for no man obtaineth it but he that runneth for it, and therefore the Apostle ran for it: but it is the prize of our high calling to be the sons of God, given us in mercy by God that hath called us in mercy, and given 〈◊〉 in Christ Jesus by God that hath called us in Christ Jesus to be partakers of his glory.

Here then behold and wonder at the loving kindness of our God. We must run and we shall be very well rewarded. For if we run, albeit we can merit nothing by our running, because when we have done what we can we are but unprofitable servants, yet in mercy will he give us an everlasting crown of glory. A good reward for a mean service performed but meanly by him that runs the best. And therefore the greater the goodness of our God who giveth such reward in mercy where there wanteth all merit. The mercy of our God should stir up our thankfulness unto our God, and the great reward which in mercy he doth give should make 〈◊〉 run the way of his commandments. All that ever we can do or suffer is not worthy of that glory which shall be shown unto us. Yet if we suffer willingly for Christ his sake and do the works of our calling, he will in mercy give unto us an incorruptible crown of glory. Let our mouths there •• re be filled with his praise and honor all the day long who •• ere there wanteth merit showeth such mercy. And if du • , or love cannot prevail with us, yet let this inestimable •• ward persuade us to run the way of his command • entes. In a word we know that our labor shall not be in • ine in the Lord. Let us therefore abound in every good • orke, and let us run with patience the race that is set be •• re us.

The next and last thing which hence I observe, is that as • od hath chosen us in Christ Jesus, so hath he called us in • hrist Jesus. The former appeareth by the Epistle to the E •• esians; the later by this place of our Apostle, and many o •• ers. Yea Christ Jesus alone it is in whom and for whom •• d hath blessed us with all spiritual blessing in heavenly things, 〈◊〉 the Apostle both speaketh there, and manifestly showeth • oth there, and elsewhere. For in him are we predestinate, 〈◊〉 him are we chosen, in him are we called, in him are we a •• pted, in him are we justified, in him are we sanctified, and 〈◊〉 him through hope are we glorified, and in him are all • e promises made unto us both of the life present, and of • at that is to come. If we had been called in Peter, or in • aule, or in Moses, then might we have believed in them, • nd looked unto them as unto the mark that is set before us. • ut now that we are called in Christ Jesus, we are to believe in •• m, and always to look towards him in the whole course • f our life. In him we have all things, and in him shall our •• y be made perfect.

Let this then teach us to rejoice only in Christ Jesus, in • hom only we are called, and in whom only we are • lessed. In our selves we are nothing else but bondslaves of • atan, Children of wrath, a naughty and crooked nation, vn • ble altogether to think, or speak, or do anything that is • ood, abominable, disobedient, unto every good work re • robate, and not only near unto cursing, but cursed. But in • ur Christ Jesus we are freede from sin and condemnation, • nd made the servants of righteousness and heirs of salvation, •• d in him we are called unto that high calling to be the sons of God, and have all the priueledges that belong unto the sons of God. Let us therefore rejoice in him always, let our songs be made ever of him and daily let us praise him. Let us judge whatsoever is best to be but dung for the excellent knowledge sake of him, and let us in all things grow up in him &c.

LECTURE LXIV.

NOw the Apostle having thus in particular told the Philippians what he thought of Christ, and likewise of all things without Christ, 〈◊〉 goeth from the particular unto the general and exhorteth that this truth which he ha •• professed may be generally received, and approved. And if any of them will not happily presently receive this truth, yet he signifieth his hope that God will afterwards reveal it to them that they may embrace it wi • h him, and in the mean time till God reveal it and make it known unto them, he exhorteth that such grounds of the truth as already they had might with one accord be received and maintained. This I take to be the general meaning of these words in these two verses. Now let us yet a little more particularly sift and examine the meaning of them.

Let us, saith the Apostle &c. ] This speech, ye see, is exhortatiue in that he saith, let us be thus minded; and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle unto the Philippi •••• general, in that he saith, Let us therefore as many as be perfe •• ; and ye see that it is to bring over his own private example vn • o a general doctrine in that he saith, Let us therefore as many •• s be perfect be thus minded. Let us therefore: therefore, why? even because I your Apostle by whom ye have believed am • hus minded as I have told you, let us therefore as many as be perfect be thus minded. Thus minded? How? to renounce all confidence in the flesh, to judge all our own righteousness by works whatsoever to be but dung, to rejoice only in Christ Jesus, and his righteousness which is through faith, to thirst after the knowledge of Christ, and of the virtue of his resurrection, and acknowledging our want of perfection in the knowledge of Christ, incessantly to run forward in the Christian race unto perfection forgetting that which is behind, and endeavoring our selves unto that which is before, and following hard towards the mark for the prize of the high calling of God in Christ Jesus, let us be thus minded, even as many of us as be perfect. Yea, but who were those? were there any such? Did not the Apostle immediately before deny that he was perfect? How then doth he now say, let us as many as be perfect &c. We must understand that the Apostle doth not here speak of any that were perfect indeed either in knowledge, or in obedience, but he speaketh partly unto those that thought they were perfect, and partly unto those that by their holy walking shown that they were in the way to perfection, that both they that thought themselves perfect, and they likewise that by their holy walking shown plainly that they were in a better way to perfection than others, would think as he did touching the points before mentioned, and controuersed betwixt him and the false Teachers. Yea but is not his exhortation generally unto all? Why then doth he require it of them that be perfect? His exhortation is indeed general unto all that all would think as he did touching the points mentioned before from verse 3. to this 15. But lest any man should think that he spake especially unto the vulgar sort of men, and prescribed this rule only unto those that were babes in Christ, therefore he showeth precisely that this is a rule which whosoever among them thought himself to be, or were more perfect than others ought to keep, even to be so minded as Paul was in the things mentioned above. And besides it was not so needful to speak unto them by name as it were that knew and acknowledged their own wants, that they should not think themselves perfect, as to them that either thought themselves, or were thought of others to be perfect. Unto them principally as by name the admonition was most needful that they should be so minded as Paul was, as in the rest of the points, so in the acknowledgement of their own imperfection, and in the pursuit after perfection. It followeth.

And if ye be otherwise minded &c.] This showeth that the Apostle thought or rather knew that he should not be able to persuade all to be of the same mind with him in the things mentioned, but that some through the suggestions of the false Teachers would think otherwise then he thought of those points. Yet see how kindly he dealeth with those, If, saith he, ye be otherwise minded so that ye do not yet think as I your Apostle do of these points, even of Christian perfection, but rather are of another judgment, yet I doubt not but as God hath begun to reveal his son Jesus Christ unto you by my preaching, so he will also in his good time reveal and make known unto you this same thing wherein ye now dissent in judgment from me, and will not suffer you to be holden of this error; he will I doubt not in his good time by the ministry of his servants through the powerful operation of the holy spirit open the dim eyes of your dark understanding, that ye may see both that ye err in this wherein ye dissent from me, and that this is the truth whereunto I now exhort you. To gather then the sum of the Apostles meaning in these words, it is as much as if the Apostle had thus said: I am thus minded, as I have told you, touching mine own righteousness which is by works, touching the righteousness of Christ which is through faith, and touching Christian perfection in general. Let us therefore even all of us, not only those which are but babes in Christ, or of the vulgar sort, but even as many as either think our selves, or are thought by others to be perfect be thus minded as I am touching these points: and if any of you dissent in judgment from me, and do not think as I do touching Christian perfection. God will, no doubt, in his good time by the ministry of his servants through the powerful working of the holy Ghost open the dim eyes of your dark understanding, that ye may see both your own error in dissenting from me, and the truth of that whereunto I exhort you. Which being the Apostles meaning, as I take it, in this verse, now let us see what observation we may gather hence for our use and instruction.

1. Therefore in the Apostles exhortation when he saith, let • s as many as be perfect be thus minded, I note that as many as follow after Christian perfection are to be so minded touching works, and touching Christ as the Apostle was; inasmuch as they are not perfect that think themselves already perfect either in the knowledge of Christ, or in holy obedience, but they rather that acknowledging that they have not yet attained unto perfection, do renounce all things without Christ, rejoice only in Christ, & feeling a sense of the knowledge of Christ, and of the virtue of his resurrection in themselves, labor daily more and more to grow with all spiritual growth therein in certain hope of the prize of the high calling of God in Christ Jesus. Hence then I observe what Christian perfection is, namely a gift of the holy Ghost whereby we renounce the flesh, rejoice in Christ, and have such a sense of the knowledge of Christ, and of the virtue of his resurrection in our selves, that acknowledging our want of perfection therein we labor to grow and increase daily more and more therein, and so incessantly run after perfection in them, that as good runners we forget that which is behind, and endeavor our selves to that which is before, and follow hard towards the mark for the prize of the high calling of God in Christ Jesus. So that unto Christian perfection there are four things necessarily requisite. The first whereof is, justification by the righteousness of Christ imputed to us through faith without works. For so only are we perfect if we be found in Christ Jesus, not having our own righteousness which is by works, but that which is through the faith of Christ, even the righteousness of God through faith. And therefore the Apostle telleth the Colossians in the next Epistle, that he and Timothy preached and taught every man in all wisdom, that they might present every man perfect in Christ Jesus. And in the next Chapter he telleth them that they are complete in Christ, in whom dwelleth all the fullness of the godhead bodily. Both which places plainly show that were perfect; but how? not in our selves, but in Christ Jesus. And in him only are we perfect, because only being in him no • our sins, but Christ his righteousness is imputed unto v • and because all perfection is originally in him, and is only derived unto us as we are in him. Being then in him our s • nne and imperfections are hid and covered, being in him his righteousness and obedience are imputed and reckoned unto us, and being in him that perfection which originally is in him is derived unto us, and so only are our imperfections covered, his righteousness imputed, and his perfection derived unto us as we are in him. For if any man be not in him he is cast out as a branch and withereth. This then is necessarily requisite unto Christian perfection that we be in Christ Jesus, not having our own righteousness by works, but his righteousness by faith. And from this as from the fountain do all those other things which are necessary unto Christian perfection issue and spring.

The 2. thing necessarily requisite unto Christian perfect • on is our regeneration & sanctification by the spirit of God, for so only are we perfect if by the power of the quickening spirit working on our souls & spirits we have a feeling knowledge of Christ Jesus in our own souls, and do feel in our selves a dying unto sin and a living unto righteousness by the virtue of Christ his death and resurrection. And therefore the holy Ghost exhorting us often to be perfect, doth also exhort us to cleanse our selves from all filthiness of the flesh and spirit, and to grow up unto full holiness in the fear of God; to mortify the deeds of the flesh, and to be renewed in the spirit of our minds. And why? No doubt one cause is, because otherwise we cannot be as he exhorteth us to be, perfect. For what perfection can there be where there is no dying unto sin which is our bane and imperfection, and no living a holiness and righteousness, which is the only way unto perfection? Our sins do make a separation between us and our • od in whom alone we are perfect, and it is the spirit of san • ification whereby we are engraffed into Christ Jesus, in • hom only we are perfect. This then is also requisite unto • hristian perfection, that we feel in our selves a mortificati • of the old man, and a quickening of the new man through •• e power of the spirit by the virtue of Christ his death and •• surrection.

The third thing necessarily requisite unto Christian per •• ction is a feeling and acknowledgement of our own imper •• ction both in knowledge, and in obedience: for so only do •• e grow unto Christian perfection, if in an holy feeling of •• r wants and imperfections we pour out our complaints • nto our God, and acknowledge our wants unto the Lord. It • as the conceit of their perfect knowledge, that made the • orinthians that they knew nothing as they ought to know: • nd it was the conceit of their own perfect righteousness •• at made the Pharisees that they never sought the true perfect •• ghteousnesse of Christ Jesus. But David having said, I have •• ned against the Lord, straight-way the Prophet Nathan said • nto him, the Lord also hath put away thy sin: And the Publi • ane having smitten his breast, and said, O God be merciful • nto me a sinner, the holy Ghost giveth him this testimony that • e d • parted to his house justified rather then the Pharsie, or if we •• ke the sense of the place, he departed home to his house iu •• ified, and not the Pharisee. And the Thief upon the cross • auing first confessed and said, we are indeed righteously here, •• r we receive things worthy of that we have done; and afterwards • raied and said, Lord remember me when thou comest into thy • ingdome, by and by Jesus said unto him, verily I say unto thee 〈◊〉 day shalt thou be with me in Paradise. And generally this is • rue, that only they follow Christ who deny themselves, on • y they come unto God who feel their wants in themselves, • nely they seek unto God who are confounded in themselves, • nd consequently only they come unto Christian perfection • hose hearts are touched with the feeling of their imperfe • tions. This then is also requisite unto Christian perfection • hat in an holy feeling of our own wants we acknowledge our imperfection in every grace of God.

The 4. thing necessarily requisite unto Christian perfection is, an earnest endeavor & constant care to grow in grace, and in the knowledge of our Lord and Savior Christ Jesus. For so only are we perfect in some degree if we follow hard after perfection, and if with an enflamed desire after the good things of God we labor to increase daily more and more in all holiness and righteousness. And therefore the Apostle exhorteth saying, Follow hard, for so the word signifieth, fol ••• hard after peace with all men, and holiness, without which no man shall see the Lord. Where the Apostle doth not limit his exhortation by any circumstance of time, but follow in thy nonage, follow in thy ripe age, follow in thine old age, still follow; for still it is said unto thee, follow hard after peace and holiness. And why? even because none overtaketh but he that follo • eth. And our Savior pronounceth a blessing upon the he • 〈◊〉 them that hunger and thirst after righteousness. Which show •• that where there is this fervent desire to grow up in godliness, and this hungering and thirsting in our souls after the thing • that belong unto our peace there is a blessing upon the he • of everyone that doth so. And why did our Apostle follow hard that he might comprehend even as he was comprehended of Christ Jesus, but because they only at length attain unto perfection who in the mean time follow hard after it. This then is also requisite unto Christian perfection that we labor to grow up in godliness, and to increase in all manner holy conversation. That all these things are necessarily requisite unto Christian perfection this general exhortation inferred by way of conclusion upon the things mentioned in the particular example of our Apostle showeth most plainly; as also that in these things alone doth Christian perfection consist, unless any man will take upon him more exactly to describe it than the Apostle hath done.

Hence then we may learn to descry the notable grossness of that Monkish perfection which our adversaries tell us so much of. For ask our adversaries, or ask a Monk whether he be perfect, he rubs no more at his answer then the young man in the Gospel did, but he, he is perfect, and why should any man ask the question whether he be perfect. And 〈◊〉 proof hereof he will tell you, that besides keeping of • ods commandments, whereunto we are all bound both 〈◊〉 precept, and likewise by promise in our baptism, besides • is he hath vowed chastity, poverty, obedience, pilgrimage, • fficient badges of his perfection. He meddles not with the • ings of this life, nay he cares not for them, nay he hath forken all to follow Christ. The Pharisee that is no extortioner, 〈◊〉 unjust man, no adulterer, that fasts twice in the week, that • ues tithe of all that ever he possesseth, is nobody unto him. • he young man that had kept all the commandments from • s youth is nobody unto him. He hath wholly sequestered • mselfe unto contemplation, and given himself unto God, 〈◊〉 that the least thing that he doth, even his sitting, his stan • ing, his eating, his sleeping, even the least thing that he doth 〈◊〉 better and more acceptable unto God then the best works • there of the first or second table, which the faithful being • aried do perform. Thus doth he boast of his perfection, 〈◊〉 if he were the man, and none but he, that were dear in • ods sight, and that were worthy to rest in his holy tabernacle. • ut how far wide is he of the true and Christian perfection • deed? It is not the righteousness of Christ Jesus that he • ands upon, but upon his own righteousness by his own • oly and unspotted life. He doth not cast down himself in • y sense and feeling of his own wants and imperfections, • t he dares to stand and to show himself in the presence of • e most high. He doth not daily more and more die unto • nne, and live unto God, but he is as dead unto sin, and li • ing unto God, as if he were already in the bosom of God. • ee doth not endeavor to run forward from perfection to • erfection, but he hath already attained unto that whereat • there men are to run. So that as it is said of some, that when • hey professed themselves to be wise, they became fools, so may it • e said of these, that when they profess themselves to be per • ect, they show plainly that they are void of all Christian per • ction, at least if the Apostles description of Christian per • ection may prevail before theirs: for by the Apostles de • cription it is clear that indeed they are not come unto any perfection in the school of Christ, but are quite void of all Christian perfection.

The second use which we may make of the former observation, is, that thence we may learn to try what perfection we are grown unto in the school of Christ. For do we rejoice only in Christ Jesus, renouncing all our own righteousness which is by works, and quietly reposing our selves in his righteousness through faith in his blood? Do we feel in our selves a dying unto sin, and a living unto God in righteousness through the virtue of Christ his death and resurrection, by the power of the spirit regenerating us unto a lively hope in Christ Jesus? Do we in our souls feel and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so imperfect, as that we find in our selves many wants and many imperfections? Do we labor and endeavor to grow in grace and in the knowledge of our Lord and Savior Jesus Christ, to be perfect as he is perfect, to be holy as he is holy, and to proceed from strength to strength until we become perfect men in Christ Jesus? Here is the substance of that perfection which o •• good God requireth of us in this life. If it be thus with us, we may assure our selves that we have well profited in the school of Christ, and that we are grown unto very good perfection. There was a time indeed when it was said unto us, This do, and thou shalt live; and again, Cursed is everyone that continueth not in all things that are written in the book of the law to do them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God; so that all of us were under the curse, and all of us were in thrall unto that mortal enemy of mankind the devil, because it was impossible for us to fulfill the Law of God. But when it pleased the everlasting King of glory in infinite mercy towards us to send his own Son in the similitude of sinful man for sin to condemn sin in the flesh, then this thrall unto Satan, this curse of the Law, this yoke of the Law which neither we nor our fathers were able to bear, was taken from our shoulders: for that which the Law required of us, but which was impossible for us to perform, that Christ Jesus himself fulfilled in our flesh, that the righteousness of the Law might be fulfilled in us which walk not after the flesh, but after the spirit And now if by faith we put on Christ Jesus and his righteousness, and by the virtue of his resurrection die unto sin, and live unto righteousness, and acknowledging our own wants and imperfections, do study and endeavor daily more and more to live righteously, and soberly, and godly in this present world, this is the perfection which Christ requireth of us.

A blessed sending of such a Son, and a blessed birth of so sweet a Savior, worthy to be celebrated by a perpetual remembrance forever. The sending of him unto us was the greatest token that ever was of God the Fathers love towards us; and his coming into the world in the similitude of sinful flesh was the ioyfullest coming that ever was; so joyful, that an Angel from heaven brought the tidings thereof, and therein of great joy that should be to all people; that a multitude of heavenly soldiers praised God thereat, and said, Glory be to God in the high heavens, and peace in earth, and towards men good will; that certain wise men came then from the East Country to worship him; that the shepherds when they had seen the babe with his mother, published abroad the thing that was told them by the Angel of that child; that Simeon taking him in his arms, praised God and said, Lord now lettest thou thy servant depart in peace, &c. and that Anna spake of him to all that looked for redemption in Jerusalem. Of which most • oyfull birth we at this time do celebrate a most joyful remembrance, and should so celebrate it even as these holy Saints of God did, not in excess of banqueting and feasting, not in immoderate gaming and sporting, not in idleness or wantonness, but in honoring of his name, in singing unto him praise and thanksgiving, and in telling of his salvation from day today. So did they celebrate his birth as we have heard, and so should we celebrate the remembrance of his birth. All other celebration is rather an heathenish imitation then any religious observation. Let us therefore as at all other times, so at this time sound out his praises in the midst of the great congregation, who having fulfilled that for us in his flesh which we could not, doth now require of us no more then he giveth us: for he requireth of us perfection, and he giveth us perfection, not an absolute perfection, but such as he requireth of us in this life.

To come then again unto our point, will we try how we have profited in the school of Christ, and unto what perfection we are grown? Sift the points and see. If we have faith in Christ Jesus, whereby we take hold of his righteous • esse, if we feel in our selves the virtue of Christ his death and resurrection by the death of sin, and the life of righteousness, if in heart and voice through a Christian feeling thereof we acknowledge our own imperfection, and if thereupon we labor to increase in holiness and righteousness with all godly increasing, then have we well profited in the school of Christ, and then are we grown unto good perfection. For, as I told you before, this is the substance of that perfection which God requireth of us in this life. Howbeit, this withal we must note, that there be degrees in this perfection: for when by God's mercy we are come so far, that the spirit beareth witness unto our spirit, that in some measure we have attained unto all these points of Christian perfection, yet may we not here stand still, but we must go forward from grace unto grace. Until we come unto the mark at our races end we must run forward, and daily grow from perfection to perfection. We must labor daily to increase in faith, that we may daily more and more be established in the righteousness of Christ. We must daily subdue the flesh unto the spirit, that we may daily more and more be begotten by the spirit unto a more lively hope in Christ Jesus. We must daily cast down our selves before the Lord, that he may daily more and more lift us up. We must daily follow hard towards the mark, that we may be daily more and more holy in all manner of conversation. And therefore it is that we do so often communicate at the Lord's Table, namely that our faith and obedience may by degrees be daily more and more strengthened and increased. There needs but once entering into the Church by the Sacrament of Baptism; but being entered into the Church, our souls must be often fed and nourished unto everlasting life by the Sacrament of the Lord's Supper. And faith is at once begotten in us by the ministry of the word, but both our faith and our obedience must be of • en and confirmed increased both by the ministry of the word, and by the holy use of the Lord's Supper. By an holy • nstitution therefore of the Lord we do often come unto this • oly Table, that so often as we eat of this bread and drink • f this cup, we may so often both renew the remembrance of Christ his blessed death and passion, and so often have our weak faith holpen and strengthened. For a • herein we con • inue the remembrance of that his blessed death and passion • ntill his coming again, so have we hereby a sure pledge • nd full assurance of our incorporation into the body of Christ Jesus to be made one with him, and he with us. But • efore we come unto this holy Table, it is necessary if we will • aue our faith holpen and strengthened thereby, that we duly • nd diligently examine our selves, and in all holy reverence • repare our selves thereunto. We must prove our selves, as • he Apostle willeth, whether we are in the faith, that is, whe • her we believe that the punishment of our sins is fully dis • harged in Christ Jesus, and that whatsoever salvation he hath • urchased for his children belongeth even to us also. For this • aith we must have before we come hither, our coming hi • her being not to have this faith wrought in us, but to have this • hich already we do believe more fully assured unto our • oules and consciences. Again, we must try and search in • ur own souls what contrition and sorrow of heart there is • n us for our sins past, what detestation and loathing of • inne we find in our selves, and what purpose and resolution of heart there is in us to forsake our old ways, and in the • hole course of our life hereafter to conform our selves unto God's will set down in his holy word. For unless these things be in us, we are no meet guests for this holy and heavenly Table. We must also search and see whether we be in peace and • oue with all men: for if thou bring thy gift unto the Altar, and there rememberest that thy brother hath ought against thee, there thou must leave thine offering, and go, and first be reconciled unto • hy brother, and then come and offer thy gift. If having thus examined our selves we come unto this holy Table, then here we have sealed unto us our communion with Christ, then here we have assured unto us all the benefits of Christ his death and passion. That therefore hereby we may receive all holy increase of our faith, let us with all holy reverence come at this time unto this Table. And in the whole course of our life let us labor by degrees to proceed from perfection to perfection. Let us daily stir up every good grace of God in us, that seeking by continuance in well-doing, honor, and glory, and immortality, we may in the end receive the prize of the high calling of God in Christ Jesus. And to conclude with this of our Apostle, let us as many as would be perfect be th •• minded as our Apostle was touching our justification, touching our regeneration, touching the acknowledgement of our imperfection, and touching an holy pursuit after perfection.

LECTURE LXV.

NOw followeth the second point, where the Apostle signifieth his hope that God would reveal this truth which he had professed unto them, which as yet were otherwise minded then he was, in these words, And 〈◊〉 ye be otherwise minded, &c.

And if ye be otherwise, &c.] This showeth that the Apostle thought, or rather knew that he should not be able to persuade all to be of the same mind with him in the things before mentioned, but that some through the suggestions of the false teachers that were amongst them would think otherwise then he thought of those points. Yet see how kindly the Apostle dealeth with those: If (saith he) ye be otherwise minded, so that ye do not think as I your Apostle do of works, of Christ, of perfection in the knowledge of Christ, but rather •• re of another judgment, yet I doubt not but as God hath begun to reveal his Son Jesus Christ unto you by my • reaching, so he will also in his good time reveal and make known unto you this same thing wherein ye now dissent in • udgement from me, and will not suffer you to be holden of • his error: he will (I doubt not) by the ministry of his servants through the powerful operation of the holy spirit open the divine eyes of your dark understanding, that ye may see both that ye err in this wherein ye dissent from me, and that this is the truth whereunto I now exhort you. This I take to be the true meaning of these words. Now let us see what hence we may learn, and so we will proceed unto that which followeth in the next verse.

And if ye be otherwise minded, &c.] Ambrose one of the ancient Fathers readeth these words thus, And if ye shall be otherwise minded, God also hath revealed it, and understandeth them as if the Apostle had thus said, If ye shall think of anymore then I have put you in mind of, know that it is by revelation from God. Which sense and reading if it were true, might indeed help well to bolster out such human traditions and superstitious ceremonies as the Church is burdened and pestered withal. But this sense and reading as well because it may seem to patronage such unwritten verities, and unsavory ceremonies, as also for that it is altogether different from the words and meaning of the Apostle, is utterly to be rejected. For first the Apostle doth not say, if you shall be, but if ye be otherwise minded. Again, the Apostle doth not say, God hath revealed it, but God shall or will reveal it unto you. And lastly, when the Apostle saith, If ye be otherwise minded, his meaning is not that if they think more then he hath put them in mind of, but his meaning is, that if they think not as he doth touching the points mentioned, but differ from him in judgment, yet God will also reveal this truth unto them as he hath done other truths.

My note hence in brief is, that we are to take heed how we take things upon the credit of the ancient Fathers. The Lord is greatly to be blessed for them, and it is with all thankfulness to be acknowledged that they by their godly labors have greatly profited God's Church. But yet their words, and the senses which they give of the Scriptures, are to be weighed in the balance of the Sanctuary, and to be examined according to the Scriptures, For this by examination we shall find, that diverse times they miss the meaning of the holy Ghost, and sometimes they plainly alter the words of the holy Ghost. This place giveth evident witness unto both, where both the words are so altered, and the meaning so missed by this holy Father, as that in both he swerveth from the holy Ghost, as before was evidently shown. The more to blame they th •• take a Fathers word for warrant good enough, and think their plea good if in the exposition of a Scripture, or debating of a question, they have the suffrage and liking of one or two Fathers.

The second thing which I note is the manner how the Apostle dealeth with such of the Philippians as differed from him in judgment even in these points of righteousness and salvation He doth not by and by despair of them, or reject them as heretics, or thunder our sharp threatenings against them, but in all mildness of spirit signifieth his hope that God will reveal their error unto them, that they which now are otherwise minded then he is, may be of the same mind that he is. But withal we must note what manner men they were with whom the Apostle dealt thus kindly. They were no such men as willfully opposed themselves against the truth, or such as were so utterly bewitched that they would not obey the truth, but such as having not long since embraced the truth by his preaching, were now a little seduced, and drawn aside by such false teachers as were crept in amongst them.

Whence I observe that we are for a time to bear with the ignorance of our weak brethren, and to retain a good hope of them though they do not wholly subscribe unto that truth which we embrace. This also our Apostle teacheth us to do where he saith, We which are strong ought to bear the infirmities of the weak, and not to please our selves: we which are strong in knowledge, in faith, in hope, or any good grace of God ought • o bear with such of our brethren as do yet come short of us • n any such grace; neither ought we so to please our selves • herein as to be puffed up in our selves, and to contemn others, • ut being lowly in our own eyes we are to hope that God will • ache their darkness to be light, and supply what wanteth in • heir weakness. And much to the same purpose is that his ex • ortation, where he saith, Brethren, if a man be fallen by occa • ion into any fault, ye which are spiritual, restore such a one with • he spirit of meekness: if a man be fallen by occasion of his • lesh, of the world, of the Devil, or of any instrument of Sa • an into any fault either of doctrine, or of manners, ye which • re spiritual, ye which are more strongly sustained by the • pirit of God, restore such a one with the spirit of meekness, • nd labor to bring him unto that truth in doctrine, or holiness of life from which he was fallen. Which showeth that we are not to give over for forlorn those that are holden with some error, but rather that we are for a time to bear with • hem, and to hope that the Lord will bring them unto the • nowledge of the truth. And see what great reason there is to move us hereunto. Did we not all sit in darkness, and in the shadow of death? Were we not all ignorant of the ways of God, and of the things that belong unto our peace? Yes surely until the day-star, even the sun of righteousness arose in our hearts, our minds were full of darkness, and the way of truth we knew not. For as the Apostle saith, The natural man (whose understanding is not yet cleared by God's spirit, perceiveth not the things of the spirit of God, but they are foolishness unto him. Hath then the Lord in his great mercy towards me made my darkness to be light, and brought me to the knowledge of his truth, and shut him as yet up in darkness and in ignorance? Or, hath the Lord brought us both to the knowledge of his truth, and hath he suffered him by occasion to fall from the way of truth, and sustained me by the strength of his holy spirit? And shall I in either of these cases insult over him, contemn or disdeine him, determine, or judge rashly of him to be a forlorn man, an Atheist, a reprobate? Or am I not rather, bending the knees of my soul unto the Lord for his mercies towards me, to hope that in his good time he will lighten his understanding that was shut up in ignorance, or raise him up again that was fallen, and in the mean time to bear with the ignorance of the one, and the error of the other? Yes my brethren, so long as their ignorance of the truth is untainted with cankered malice against the truth, we may hope that the Lord will call them at the sixth or ninth or some good hour, and reveal his holy truth unto them, and in the mean time we are to bear with them, and to support one another through love. And for this cause, the holy Apostles, when the word which they preached was unto them that heard them as water poured upon a stone, yet ceased not to instruct them with all patience, hoping that God would reveal the things unto them which as yet were h •• from their eyes.

This then should teach us not to despair of them unto whom the Lord hath not yet revealed some part of his truth, nor to withhold from them such wholesome instructions and admonitions as may draw them from that ignorance or error wherewith they are holden, but in all godly sort to labor with them, proving if at any time God will open their eyes that they may turn from darkness unto light, from the power of Satan unto God. The Minister is after the example of our Apostle to instruct with all patience them that be ignorant, and them that be contrarily minded in that truth of Christ Jesus which he hath learned, and to deal with them to be like minded as he is; and if they be otherwise minded, yet to labor with them, and to hope that God will reveal the truth unto them. Others likewise whose eyes the Lord hath opened to know things that are spiritually discerned, should labor to draw them on unto the same truth with them. And therefore besides other duties which they should perform unto them, when they go up unto the house of the Lord, they should say unto them as they in Isaiah, Come let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths; come let us go to the Church, come neighbor, come friend let us go to the Sermon, and there we shall hear what the Lord will say unto us, and there we shall be instructed in the truth or Christ Jesus. But what do we? We think it well if we come • ur selves, and indeed I wish all would do so; but though we now our neighbor ignorant, yet do we not either privately • lke with him, or say unto him, come let us go to Sermon: • hich certainly is a defect in us. For true zeal taketh that • f the fire, that the truly zealous man would have all like • nto himself, and the more he hath profited in the know • edge of the truth, the more will his heart be inflamed to • raw others out of ignorance unto the knowledge of the same • ruth with him. And what do we know but that God hath • rdeined us by this or that holy course to be the means to • ring this or that man unto the knowledge of the truth? Let • s not therefore despair of doing good with our weak and • gnorant brother, but let us hope so long as there is any hope, •• at the Lord will reveal his truth unto him; and in the • eane time let us bear with his ignorance, and labor by all • eanes to bring him to the same mind that is in us touching • he truth of Christ Jesus. And this withal let us weigh: is • here any of our alliance, or acquaintance, or knowledge whose eyes the Lord hath so opened that he seeth the truth in diverse mysteries of the faith, but yet some things are hid from • is eyes? let this be an encouragement of our hope that the Lord will also reveal these things unto him. For great hope we may conceive, as we see here our Apostle likewise doth that he which hath begun to reveal the truth in diverse mysteries of the faith unto them, will also in his good time reveal these • hings unto them, which as yet are hid from their eyes. Times we may not prescribe unto the Lord, for he calleth not all his children to the knowledge of his Son at one hour, but some at the third, some at the sixth, some at the ninth, some • t one, some at another hour, as unto his heavenly wisdom seemeth most meet, and his truth he doth reveal unto his children not all at once, but here a little and there a little as seemeth best unto him. But yet we may hope that unto such as love not darkness better than light, unto such as do not oppose themselves against the truth, the Lord that commandeth the light to shine out of darkness will in his good time shine in their hearts, and reveal his truth unto them so far as shall be necessary for them. Though therefore now they do not embrace the same truth altogether with us, yet let us hope that the Lord will also reveal this unto them wherein they now dissent from us, and let us labor with them to the purpose according to that measure of grace that is given unto us.

The third thing which I note is, that the Apostle saith, 〈◊〉 ye be otherwise minded God shall reveal it: Whereby the Apostle showeth that he could only preach unto them, but it is God that revealeth his truth unto them. If they were otherwise minded than he was, he could not do withal, his office was to teach the truth, he could not open their eyes that they might see the truth, but that must be let alone unto the Lord forever, who alone revealeth when he will that truth where •• we were happily long before instructed. Whence I observe, that in the work of the ministry the Ministers of Christ do only dispense the mysteries and secrets of God, but it is God that revealeth them unto us, opening our eyes that we may see the wondrous things of his law. And therefore it is said that when Peter had preached unto Cornelius, and them that we •• with him, the Holy Ghost fell on all them which heard the •• ra. And again it is said that when Paul preached near unto Philippi unto certain women that were come together, the Lord opened the heart of Lydia, that she attended unto the things that Paul spake. And often when the Apostles had preached it is said, that the Holy Ghost fell on them that heard, and they believed. Whereby is meant that they preached, but the Holy Ghost revealed, and so their preaching was effectual as the Holy Ghost wrought with it in the hearts of them that were ordained unto salvation. And to this agreeth that of the Apostle, where he saith, I have planted, and Apollos watered, but God gave the increase: and, neither is he that planteth anything, neither he that watreth, but God that giveth the increase. The Ministers like God's husbandmen they sow the seed, even the immortal seed of his word in the fallow ground of men's hearts, but it is the Lord that giveth the early and the latter rain, whereby it groweth up and bringeth forth fruit in some thirty, in some sixty, in some an hundredth fold. The Ministers of Christ they are they by whom we do • eleeue, and by whom we do obey: but it is the Lord that 〈◊〉 the powerful working of his holy spirit together with the • ord causeth us to believe, and to obey. This honor the • ord taketh unto himself, saying, I will pour out clean water • pon you, and ye shall be clean, yea, from all your filthiness, •• d from all your idols will I cleanse you: a new heart also will I • ue you, and a new spirit will I put within you, and I will take away • e stony heart out of your body, and I will give you an heart of •• sh; and I will put my spirit within you, and cause you to walk in • y statutes, and ye shall keep my judgments and do them: this • onour (I say) the Lord taketh to himself, and this honor • e will not give to any other. But here happily you will • ke me, if the Ministers of Christ only preach the word, • nd the Lord reserve this power only to himself to beget 〈◊〉 by the word; if the Ministers of Christ only teach • s the way of truth, and the spirit alone lead us into all •• uth, how then doth the Apostle say unto the Corin •• ians, I have begotten you through the Gospel? and how doth • e say unto Timothy, Take heed unto thyself, and unto lear •• ng; continue therein: for in doing this thou shalt both save thy •• lfe, and them that hear thee? Whereunto I answer, that the •• ing, which properly belong unto God are oftentimes in the • criptures attributed unto God's Ministers, because they are •• struments which God useth, and whereby God worketh. So • n the places alleged, I (saith the Apostle) have begotten you • hrough the Gospel; the Apostle because the Lord used him as • is instrument to beget the Corinthians in Christ Jesus, there • ore taketh that unto himself which the Apostle James show •• th properly to belong unto God, where he saith, that God of • is own will begat us with the word of truth, that we should be as • he first fruits of his creatures. And in the other place, where • he Apostle saith to Timothy, In so doing, thou shalt save both • hy self, and them that hear thee; there power of saving, which • oth only properly belong unto the Lord (for it is he that • aueth, and none besides him) is given unto Timothy, because • ee was ordained the Minister of Christ, whom he would use • n granting repentance unto salvation. Many like places might be brought, where that which properly belongeth unto God is attributed unto God's Minister, because of the powerful operation of God's spirit by his ministry. But by this already spoken ye see what in the work of the ministry God doth, and what man doth. Man preacheth the truth b •• God only revealeth the truth: man soweth the mortal seed of the word, but God only maketh it to grow and fractifie: men speaketh the wonders of the law, but God only openeth our eyes that we may see the wondrous things o • his law.

This then should teach you so to think of us as of the Ministers of Christ, and disposers of the secrets of God, b • to depend upon the Lord for the revelation of those holy mysteries which we bring unto you. We can only speak unto your ears, but it is the Lord that must work in your hearts: we can only beat upon the outward sense, but he it is that must open the eyes of your understanding: we can only bring the word of salvation unto you, but he it is that by his blessing upon it must make it the word of salvation unto you. And therefore when you come unto the house of God ye should remember to sanctify yourselves, and as the Preacher exhorteth, When ye enter into the house of God ye should take heed unto your feet, ye should take heed with what affection, with what devotion, with what religious desire ye come to hear the word of the Lord. Ye should not not come hither as to an ordinary meeting, or to a place where ye can be well content to bestow an hour, but ye should come hither prepared with all holy reverence, with souls thirsting after the word of your salvation, and with hearts and eyes lift up unto the Lord, that he will bless the preaching of the word unto you, that he by his spirit will so work together with his word, that it may be unto you the savor of life unto life, that he will incline your hearts to hearken what the Spirit saith and that he will open your eyes that ye may see the wondrous things of his law. And then surely ye should wrestle well, and should not depart without a blessing. For though we be but men that speak unto you, whose breath is in our nostrils, and though it be not in us to • e grace or understanding to our hearers, yet are we • e Ministers of Christ by whom ye believe; we are as 〈◊〉 were the conduits through whom the spirit and the gra •• s of the spirit are conueighed unto you; and we are his • mbassadors by whom he openeth and declareth his •• lie will unto you. Yea into such a communion hath • ee joined us with him, that when Ananias had lied vn •• Peter, he asked him why he had lied unto the Holy Ghost? • nd that our Savior saith, He that heareth you heareth •• e. To conclude this point, we do pray you in • hrist his stead, as though God did beseech you through 〈◊〉 ; and whatsoever good grace is wrought in you, it is • od that worketh the same in you through our ministe •• e. Be ye therefore diligent to frequent holy exercises, • repare yourselves with all holy reverence thereunto, • ray unto the Lord that he will bless his holy ordinance • nto you; hearken unto the word, not as the word of • an, but as it is indeed as the word of God, and receive • ith meekness the word that is graffed in you, which is • ble to save your souls. For thus the Lord revealeth his •• uth, and his will unto his children; neither are we now to • ooke for any other revelations but such as the Lord manife • teth in and by the word.

Now remaineth the third point to be handled, where the Apostle exhorteth that in the mean time till God reveal • hat truth which he hath professed unto them, such grounds of the truth as already they had might with one accord be retained and maintained; which he doth in these words, nevertheless in that whereunto we are come &c.

LECTURE LXVI.

NEuerthelesse in that &c.] In which words the Apostle exhorteth that in the mean time till God reveal unto the Philippians that truth which he hath professed, such grounds of the truth as already they had received might with one accord be retained and maintained. This is the general scope and meaning of the Apostle in these words. But it will not happily be amiss for the better understanding of them to unfold and open the meaning of them yet a little more particularly. They depend, as ye see, upon that which went before. For the Apostle having before exhorted the Philippians to be so minded as he was in the points before mentioned, had also said, and if ye be otherwise minded, God shall also reveal it. Now saith he, nevertheless 〈◊〉 that whereunto we are come, as if he should have said, but in the mean time till God reveal this truth unto you wherein ye now dissent from me, in that whereunto we are come, i. for so far as we are come, for such grounds of the truth, for such articles of the faith and Christian religion as already we do generally embrace and agree upon, let us proceed in them by one rule, and let us mind one thing. The word which the Apostle useth when he saith, let us proceed by one rule, is a military word, borrowed from the marching of soldiers unto the battle, whose manner it is to keep their rank, and without any outraying to march along after the prescript rule of their General, or Leader. So that it is as if the Apostle had thus said unto them, let us for so far as we are come, like unto good soldiers which turn not aside, but march on along after the prescript rule of their General, so let us walk without turning aside to the right-had, or to the left-hand after that one rule, let us believe and live as we are directed by ••• t one rule of his word under whose banner we do fight; 〈◊〉 us so far as we are come walk as Christ Jesus hath taught 〈◊〉 in his holy word. The same phrase of speech is used to the •• e purpose, where it is said, as many as walk according to this •• e, i. As many as make this word of truth, this Gospel of •• rist Jesus now preached and taught unto you the rule and •• are of their faith, & life, from which they will not swerve, •• turn aside to the right-hand or to the left, peace shall be •• on them, and mercy, and upon the Israel of God. Let us ••• ceede by one rule, and let us mind one thing] i. Let there be 〈◊〉 dissensions amongst us, but let us be knit together in one •• nde, and in one judgment, being of like affection one to •• rds another in Christ Jesus. For so the phrase of speech •• re used signifieth, to be of one mind, of one judgment, of •• e affection one towards another so that nothing be done •• rough contention amongst us, as it plainly appeareth both 〈◊〉 the 2. verse of the 2. Chapter of this Epistle, and by diverse •• her places where the same phrase is used. The sum of all •• s if the Apostle had thus said: God will in his good time •• eale his truth unto them that be as yet otherwise minded •• an I am. But in the mean time till God reveal it, let us 〈◊〉 such grounds of the truth as already we agree upon, pro •• ede both in faith, and in life as we are directed by that one •• le of his word under whose banner we fight, not turning a ••• e from it to the right-hand, or to the left-hand, and let us 〈◊〉 knit together in one mind, and in one judgment, so that •• thing be done through contention among us. This I take 〈◊〉 be the simple and plain meaning of these words. Now let 〈◊〉 see what profitable notes we may gather hence for our own •• e and instruction.

The 1. thing which hence I note is, touching the cause of • issensions in the Church of God, whence it is that there are •• ch dissensions and divisions in the Church of God, whereby •• e unity and peace of the Church is rent a sunder and bro • en. Not to search farther into the causes thereof than this •• e scripture giveth occasion, out of this Scripture I note 3. • auses of the dissensions in the Church of God. The 1. is, because we do not with patience expect and wait till God 〈◊〉 his good time reveal unto us that truth which as yet is hid 〈◊〉 from our eyes. For such oftentimes is our inconsiderate he • •• dinesse, that if we seem unto our selves to apprehend this 〈◊〉 that point of doctrine through the suggestions and persuasions of this or that man, by and by we adventure the defense and maintenance thereof, though I •• l have preached, though the Church of God have believed otherwise. We look 〈◊〉 what it is that the Church hath received, but what it is that 〈◊〉 have apprehended, or if we do, rather we strive to bring the Church to that which we have apprehended, than we 〈◊〉 yield unto that which the Church indeed hath received; 〈◊〉 howsoever that we teach may hazard the peace and quite of the Church, yet will we not stay our selves, and expect •• God may farther reveal his holy truth unto us. And 〈◊〉 hath been heretofore, and is at this day one great cause of division and dissension in the Church. I might instance i • diverse heresies wherewith the Church hath been troubled and which have in part been caused because the auth •• thereof would not wait till God should reveal the truth vn •• them. If that ancient father Tertullian had waited till God had revealed unto him that truth which afterward he did •• ueale unto him, he had not been so tainted with the errors o • the Millenaries, and the Montanists as he was, neither ha • troubled the Church therewith so much as he did. And i • some at this day that trouble the peace of the Church with their strange doctrine would both pray unto the Lord for the revelation of his truth, and patiently wait till the Lord should reveal his truth unto them, we should be more free from disensions than we are.

The 2. cause of the dissensions in the Church of God, 〈◊〉 because we do not proceed by one rule in that whereun •• we are come. For such oftentimes is our untowardliness, that in the general grounds of Christian religion where •• we do agree we will be slinging out of rank, and not proceed by that one rule of his word under whose banner we do • fight. In the primitive Church all the Churches of Chr ••• were come unto that, that they believed the resurrection of the dead, and that they acknowledged justification by the •• ghteousnesse of Christ, yet then they proceeded not by one •• le in these things, but some denied the resurrection of the • ead of which sort were Hymenaeus and Philetus, and some • ught that unto Christ there must be joined the works of •• e Law to be made righteous before God. Whereupon fol •• wed then great dissensions in the Church. In the reformed Churches of Christ at this day generally we are come to this, •• at we profess that predestination unto life is not by fore •• ght of faith or works, but by the alone good pleasure of all • ightie God; that the children of God cannot finally fall • om faith or grace; that the children of God may and ought 〈◊〉 assure themselves of their salvation; that it is not in man to • ue himself if he will; that Christ hath freed us from the of hell by suffering the pains of hell for us. And if • e shall not proceed by one rule in these things, but one •• ape out from another, what else can follow but great dissensions in our Churches? And is it not a cause of many dissensi • ns betwixt the Romish Church and us that we do not both • roceede by one rule in that whereunto we are come? We • re come to this that we agree in the Articles of the Christian • aith, that we both believe in the Trinity, that we both be • eeue one Catholic and Apostolic Church, that we both • cknowledge one Baptism for the remission of sins, that • e both look for the resurrection of the dead, and the life • f the world to come. And yet what dissensions betwixt us • nd them even about these thing • ? And why? because they do not proceed by one rule of the holy word of life with us, but • hey fly out into Traditions, Councils, Fathers, Decretals, Constitutions, and Legends, and keep no order with us in marching along after the prescript rule of our General Christ • esus.

The 3. cause of the dissensions in the Church of God is, because we do not all mind one thing. For such oftentimes • s our waywardness that when in the substance of the doctrine we agree with the Church, yet will we pick a quarrel either at the Professors of the truth, or at some ceremony, or at some defect in the discipline of the Church whereby we will make a schism in the Church. What a stir made Corah, Dathan and Abiram in the congregation of Israel? And whence was it? They could not abide Moses and Aaron, but took exceptions against them saying, Ye take too much upon you, seeing all the congregation is holy, everyone of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? What contentions likewise were there in the Church of Corinth, and how did they one swell against another? And whence was it? One held of Paul, another of Apollos, another of Cephas, another of Christ, one would pray and prophecy bare-headed, another with his head covered, and when they came unto the Lord's supper one was hungry, and another was drunken. This distraction in mind and judgment bred among them so great dissensions, as that it may seem to have been one special cause why the Apostle wrote the former Epistle to the Corinthians, even to repress their dissensions caused by their distractions in mind, and i • judgment. And this at this day is the cause why the Brownists and Baroists separate themselves from our assemblies, and making a schism and division will not present themselves in our congregations. They do not charge us with corruption of doctrine, but because of some things in some ceremonies, and in our outward discipline they cannot, they say, be of one mind with us, and therefore they break out from us. Thus ye see what the causes of the dissensions in the Church of God are, at least such as this place of Scripture seemeth unto me to point at. The 1. because in things that are not yet revealed unto us we do not with patience expect and wait till God in his good time reveal unto us that truth which as yet is hid from our eyes. The 2. because in things that are revealed unto us we do not proceed by that one ru • e of his word under whose banner we fight, but fling out some of us unto traditions, decretals, constitutions, legends, and the like. The 3. because we do not mind one thing, but are too ready to fall at odds, and through contention to make a schism, and to rent the seamlesse coat of Christ.

The 2. thing which hence I note is, touching the remedies of the dissensions in the Church of God, at least of such dissensions as spring from these causes before mentioned. The • medies according to the number of the causes are three, •• h sore requiring a salve, and each cause of dissension stan • ng in need of a remedy against it. The 1. remedy against ••• sensions caused by not waiting till God reveal things not 〈◊〉 revealed, is when any truth is not yet revealed unto us •• h patience to wait till God in his good time reveal his •• lie truth unto us. For this we know that he who prayed thus to his Father, Sanctify them with thy truth, thy word is truth, • d was heard in the things which he prayed for, will reveal 〈◊〉 truth unto us so far as shall be necessary for us. But in the •• an time either we should so speak of the things that are not •• ealed unto us as submitting that we speak unto the judge • ent of the Prophets, as the Apostle willeth, or else we should • ld our peace, and hearken unto him unto whom God hath • ealed his truth, as the same Apostle willeth in the same • ace, saying, If anything be revealed to another that sitteth by, 〈◊〉 the first hold his peace. A rule to the practice whereof the • postle seemeth unto me to exhort where he saith, Let no man • esume to understand above that which is meet to understand, but 〈◊〉 him understand according to sobriety, as God hath dealt to eve • man the measure of faith. For he which will seem to under • and before it be revealed unto him, how doth he understand •• cording to sobriety? how doth he not understand above •• at which is meet to understand? But the Apostle would • aue every man to understand according to sobriety, and no • an to understand above that which is meet to understand, • nd consequently would have all men with patience to wait • ll God shall reveal that unto them which as yet is hid from • heir eyes. In the practice of which rule if we would be as • arefull as we are skillful in the knowledge of it many of us, • he Church should be freed from dissensions wherewith it is • roubled. As many of us therefore as love the peace of Zion, • n the things that are not yet revealed unto us let us with pa • ience expect till God in his good time reveal them unto us, • nd in the mean time let us either submit that we speak vn • o • he judgment of the Prophets, or else let us hold our peace & hearken unto them unto whom God hath revealed his truth.

The second remedy against dissensions caused by not proceeding by one rule in the things revealed, is, in the things that are revealed and generally agreed upon amongst us, to proceed by one rule, even that one rule which God hath prescribed us in his word, and not to decline from that either to the right hand or to the left. For, as the Apostle saith, as may as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God. Whence it is clear that so we ha • e peace both with God and amongst our selves, if we walk according to the rule set down by the Prophets and Apostles. For that is the rule which he speaks of, and whereof he had said before, If any man preach unto you otherwise then that ye ha •• received, let him be accursed. So that as the Lord commanded Joshua, we may not depart or turn away from it to the right h ••• or to the left. To this purpose also is that of our Apostle, where he saith, I beseech you brethren mark them diligently which cause division and offenses contrary to the doctrine that ye have learned. In which place the Apostle would have the Romans constantly to hold fast that doctrine which they had learned, signifying withal that they should not want those that would labor to cause division and offenses amongst them. But thus they should avoid them, if they would continue in the things that they had learned. Whence it appeareth that it is a notable way to avoid divisions and dissensions, to believe and live after the rule of the word. By which rule if our adversaries would have proceeded with us, they should not by their division have so much troubled the Church; or if yet they would proceed by this rule with us, many dissensions wherewith the Church is troubled might easily be appeased. And if amongst our selves and in our own Churches we would proceed by this one rule, and not leap out unto conueniences, Christian policies, danger of innovations, and the like, whatsoever blemishes almost we have by any dissensions amongst us might quickly be wiped out. As many of us therefore as love the peace of Zion, let us in the things that are revealed unto us proceed by one rule, even that one rule which God hath prescribed unto us in his holy word, and let us not turn away from it to the right hand or to the left, and so shall peace be within our walls, and plenteousness within her palaces, so • ll we see Jerusalem in prosperity all her life long.

The third remedy against dissensions caused by distraction 〈◊〉 mind and judgment, is, all to mind one thing, to be knit • gether in one mind and judgment. A remedy which the • postle often prescribeth to repress such dissensions as arose 〈◊〉 the Churches that he had planted. I beseech you brethren, • ith he, by the name of our Lord Jesus Christ, that ye all speak • e thing, and that there be no dissensions among you; but be ye • it together in one mind, and in one judgment. He would have • o disagreeing in words amongst them, because that ingen • ers dissension of mind, and so repugnancy of judgment, • hich is the mother of schism and heresy. In a word, he • old have no dissensions amongst them, and therefore he • old have them all speak one thing, he would have them • it together in one mind, and in one judgment. And as • ere he beseecheth the Corinthians by the name of Christ Jesus • hat they mind one thing, so in the epistle to the Romans he • aketh a most earnest prayer unto God for them, that they • ight be like minded one towards another. Now, saith he, • he God of patience and consolation give you that ye be like minded • e towards another, according to Christ Jesus, that ye with one • inde and with one mouth may praise God, even the Father of our Lord Jesus Christ. So necessary he thought the consent of minds and judgments, and such a notable remedy he • hought it to be against all divisions and dissensions, that he poureth out this most earnest prayer unto the Lord, that he • old work in them this consent of minds and judgments, that they might mind one thing. Where withal it is to be noted, that he prayeth that they be like minded one towards another according to Christ Jesus: as also in this next chapter • he prayeth Euodias, and beseecheth Syntiche, that they be of one accord in the Lord. For otherwise if we be like minded, but not according to Christ Jesus, if we be of one accord, but not in the Lord, our consent is not an unity, but a conspiracy, such as was the consent of the high Priests, Scribes, and Pharisees when they condemned our blessed Savior, and of the people of the Jews, when all the multitude cried at once, saying, Crucify him, crucify him, away with him, and deliver to 〈◊〉 Barabbas; and of that last Council held at Trent, when so many things were so Antichristianly concluded against the true, ancient, Catholic, and Apostolic faith. If then as we have one Lord, one faith, one baptism, one God and Father of all, which is above all, and through all, and in us all, so we would be like minded one towards another according to Christ Jesus, dissensions were easily banished if they were, and easily kept out if they were not. Which rule if we had kept, or could keep so well as we should, they whose dissension • are so notoriously known between their Franciscans and Dominicans, their Thomists and Scotists, their Canonists and Divines, should not be able to twit us so much with our dissensions as they do: neither should the Brownists and Baroists have been such an offense as they have been, if in that whereunto we are come they had been of one accord with us in the Lord. As many of us therefore as love the peace of Zion, let us be knit together in one mind, and in one judgment in the Lord, let us speak one thing, and let us be of like affection one towards another. So shall the peace of our Jerusalem be as the light of the Sun, and her prosperity as the noon day. Let us by all means avoid all dissensions and divisions, and endeavor to keep the unity of the spirit in the bond of peace. And therefore in the things that are not yet revealed unto us, let us with patience wait till God in his good time reveal them unto us; let us in the things that are revealed unto us proceed by one rule, that one rule of God's word, not declining from it to the right hand, or to the left, and let us be like minded one towards another according to Christ Jesus, that with one mind and one mouth we may praise God, even the Father of our Lord Jesus Christ. So, and so alone shall we build, that neither hammer, nor axe, nor any tool of iron shall be heard in the Lord's house whiles it is in building. And thus much of the remedies.

The third thing which I note, is, that the Apostle saith, i • that whereunto we are come let us proceed by one rule, &c. which showeth, that howsoever one came short of another, yet he would have everyone of them so far as they were come to go forward, and as in marching against the enemy the stronger to encourage the weaker, and the weaker to rank with the stronger, and both to proceed by one rule of their great General Christ Jesus. Whence I observe, that neither they that are weaker then others in faith, in knowledge, or in obedience, are to be discouraged, or to sit them down because they are weak, nor they that are stronger then others in faith, in knowledge, or in obedience, are to be puffed up in themselves, or to contemn them that are weaker because they are stronger, but every man is according to the measure of grace that is given him to walk by that rule which God hath prescribed him, and one to help another in fighting a good fight, and finishing their course. All of us are ranked to run, and billed to fight, albeit unto all of us be not given like speed to run, or like strength to fight, and all of us must run and fight, though we cannot run with the speediest, or fight with the strongest. And shall we either be discouraged and sit down because we cannot match with the best, or swell and disdain because we are not as others, but as good as the best? It is as if the foot should be dismayed and deny to go because it is not the head; and as if the head should disdain to direct the steps because it is above the foot. The father of the child that was possessed with a dumb spirit, saw (no doubt) his own weakness to be great when our Savior said unto him, If thou canst believe, all things are possible to him that believeth. Yet he fainted not, but holding on a good course he said, Lord I believe, help mine unbelief. And our holy Apostle knew right well how strong he was in the spirit, and how he abounded in the graces of the spirit: yet he disdained not to become as weak unto the weak, that he might win the weak, and gain them unto Christ. And both these marched in their rank, and fought well, inasmuch as the weak fainted not because he was weak, nor he that was strong disdained not the weak because he was strong.

Let no man therefore be discouraged or faint because he is weak and unable to run with the foremost. Some in marching forward must be before, and some behind. Let not him that is behind faint, but march forward. Let him march after the rule prescribed him by his General, let his word be a lantern unto his feet, and a light unto his paths, to direct his going in the way of his commandments. To have strength to run with the foremost is a great grace of God, and to be sought after by all manner prayer and supplication in the spirit. But if thou walk forward in that weakness of thine according to the measure of grace that is given thee by the rule which thy God hath prescribed thee, this shall bring thee peace at the last, and guide thee unto the haven where thou wouldest be. Let not thine heart therefore be troubled nor fear. In what weakness soever it is that thou walkest, bless thy God that hath set thee in the way, and proceed as he giveth grace in the way.

LECTURE LXVII.

NOw the Apostle goeth forward, and having before proposed his own example unto the Philippians, thereby both to instruct their understanding in matters of doctrine, and likewise to stir them up unto all holy desires in the whole course of their life, now he exhorteth them to follow his example, and the example of such as he is, that in him they may have a pattern to rectify their judgments in the truth, and to follow after Christian perfection in all holy conversation of their life. Here then first we have the Apostles exhortation unto the Philippians; secondly, certain reasons to move them to hearken unto his exhortation. The exhortation in these words, Brethren, &c. The reasons in the verses following unto the end of the chapter. His exhortation consisteth of two parts: first, that the Philippians would be followers of him; neither doth the word simply signify followers, but that they would be followers • ogether of him. Which may have a double meaning, either • hat they would all with one mind, and with one heart jointly • ogether follow his example, or else that as other Churches which he had planted in the faith followed his example, so • hey likewise together with them would follow his example Howsoever that be meant, it is clear that the Apostle would have the Philippians to look at him, and as they had heard him to be minded, and seen him to walk, so he would have • hem to follow him in wholesomenesse of doctrine, and integrity of life. He knew that examples, as ordinarily they are wont to do with men, might much prevail with them. Lest therefore they should happily be drawn away by the exam • ples of the false teachers, having it may be a greater show of holiness in their life then they had soundness of judgment in the truth, he draweth them unto his own example, and exhorteth them to be followers of him. The second part of his exhortation is, that they would follow the example of them that were like unto him, being so minded towards the truth as he was, and walking so in holy conversation of life as he did. For unto the former part of his exhortation, that they should be followers of him, there might happily exception be taken, that he was much absent from them, that he was now in prison, that it was hard to tie them to the imitation of one man, to one man's example. He doth not therefore tie them to the imitation of himself alone, but having exhorted them to be followers of him, he saith, and look on them with a diligent eye unto them, as unto the mark whereat ye shoot, which walk so, so soundly grounded in the truth, and so earnestly endeavoring after Christian perfection in this life, as ye have us for an ensample, in whose doctrine is nothing but pure, in whose life is nothing but holy. So that he allows them to follow the example of other then himself, but with all he doth not leave it unto their choice to follow whom they will, but marks them out what manner of men they should choose for examples to follow, namely such as were like him, and such as of whom they might truly say, he walk; so he embraceth the same truth, and ordereth his whole life as our Apostle did. The sum then of his exhortation is as i • he had thus said, Brethren, ye have heard and know how I am minded towards the truth, and how I follow hard towards perfection in my life. Be ye followers of me in both these things, and walk so as ye have me for an ensample Neither do I tie you only to myself to follow me, but look who they are that walk so, showing themselves an ensample of good works, with uncorrupt doctrine, with gravity, integrity, and with the wholesome word which cannot be reproved, as ye have me for an ensample; and look diligently on them, and follow them as they follow me, and both of us Christ. Which being the meaning of these words in this exhortation, let us now further see what notes we may gather hence for our use and instruction.

The first thing which I note is, that the Apostle would have the Philippians to follow the example not of whomsoever each man in his private fancy did best like of, but of him, and of such others as walked so as they had him for an ensample Whence I observe, that in the course of our Christian walking we are to follow the example of such as by their holy walking show plainly that they have been brought up in the school of Christ, and that they are the faithful children of God. An ordinary thing it is for men to look at the example of others, and so to walk as they have others for example: for the example of others going before us is a great inducement unto us to do the like, whether the thing be good or evil. We see the manifold examples of holy men mentioned in the holy word of God, even so many and so diverse, as that whether we look for direction in the general course of Christianity, or in the particular calling wherein we are placed, we cannot want multitude of examples to direct us. And wherefore hath the holy Ghost set them down but for our use, that we might so walk as we have then: for examples: For, as the Apostle saith, whatsoever things were written aforetime, were written for our learning. The Prince in Josiah, the Counselor in Hushai, the rich man in Abraham, the poor man in the Shunamite, the great Officers of great men in the • unuch of Candaces the Queen of Ethiopia, the captive in • aniel and the three children, the banished in Joseph, the affli •• ed in body or goods in Job, the soldier in Cornelius, the mer • hant in those merchants that helped to build the walls of Ieru •• lem, the artificer in those that wrought in the work of the • emple, the husbandman and those that are occupied about •• ttell, in Noah and the Patriarchs, women in Sara and those •• at are mentioned in the Acts, the Magistrate in Moses and • osua, the Ministers of Christ in the Apostles of Christ, have • otable examples after which they may walk, and be directed 〈◊〉 their several Christian duties. No course of life, no state of • alling, no condition of either sex, but may have examples in •• e word for all holy direction in every holy course. And if • ee look even into our own times wherein we live, we shall • ot hear of that duty enjoined unto us, but we shall hear 〈◊〉 see those that have to their high praise both with God and • en performed it before us. This then we must know, that •• ese examples both old and new are in this manner set before • ur eyes to the end that we might be lead thereby unto those Christian duties which the Lord our God requireth at our • ands which make profession of his glorious Gospel. For of his we may be sure, that if the multitude of holy examples • herewith we are beset, shall not prevail with us to do the •• ke, they shall assuredly be so many witnesses against us to • he increasing of our condemnation.

Now herewithal we must note, that the life of such holy • aints of God as either have lived before us, or do now pre • ently live with us is not, nor may be any certain or perpetu • ll rule unto us of religion, piety, or Christian life. For none • f all the Saints of God, were they never so holy, never so • ear in God's sight, but they have had their blemishes in their •• ues budding out of that natural corruption which they • rew from the loins of our first Parents. Noah that preacher • f righteousness is noted for drunkenness: lust Lot with in • est: Abraham the father of the faithful with lying: Isaac the • eed promised by God with the same fault: Jacob that wrested • ith God and prevailed with the same fault: Joseph preserved from many dangers by God's providence with profane swearing: Moses unto whom God spake face to face with murmuring: David a man after God's own heart with murder & adultery: Peter with denying his Master Christ: Paul with boasting of his revelations: James and John with ambition: and the like is to be said of all other the Saints of God: none that may not justly be noted with some blemish in their life: so that none of all their examples may be unto us the rule of our life. Only the word which is a lantern unto our fee • e and a light unto our steppes is the rule of our life. All examples of men if they be looked into will be found too crooked to make a straight-rule. Only the example of Christ Jesus both God and man is without all exception a perfect example, all whose actions are our instructions, and whose whole life is a thorough direction for our whole life.

In the imitation then and following of the Saints of God, to make an holy use thereof, we must observe these rules. 1. That we do not otherwise follow the example of them then they follow the example of Christ. So the Apostle teacheth us where he saith, be ye followers of me even as I am of Christ. I • then Paul be exalted through the abundance of Revelations, whereas Christ hath taught us to be meek and lowly in heart; or if Peter deny his Master whereas Christ hath told us that whosoever denieth him before men he will also deny him before his father which is in heaven, here we must leave Peter and Paul, and follow our Master Christ. Him we must always follow, and Peter and Paul, and other of God's Saints as they follow him, but not otherwise. If they be fervent in love as Christ was, meek and lowly in heart as Christ was, patient in trouble as Christ was, ready to forgive as Christ was, be earnest in prayer as Christ was, if they go about his business that sent them as Christ did, in these and the like wherein they follow Christ we are to follow them. The 2. rule to be observed in the imitation of the Saints of God, that we follo • them no in things peculiarly belonging unto them, but in the things which they did as Christians. For so to follow Christ Jesus himself in the things which peculiarly belong unto himself were very absurd; as to follow him in fasting forty days and forty nights, in walking upon the seas, in causing • e surging waves to cease with his word, in cleansing the Lea • ers, raising the dead, and the like whereby he shown him