Lectures Upon Philippians

LECTURE LXVIII.

NOw follow the reasons to move the Philippia •• to hearken unto his exhortation, which was to be followers of him, and to look on such as walked so as they had him for an ensample.

For many walk &c.] This is the first reason which the Apostle useth to move the Philippians to hearken unto his exhortation. His reason, ye see, is drawn from a contrary example, and the danger that followeth such walking as these many use which he speaketh of. Why then would the Apostle have the Philippians to follow his example, and the example of such as walked as he did? Because there were many ill walkers whose example if they followed they were to look for the like end that is destined unto them, even damnation: such as were those whom in the beginning of this Chapter he called dogs, evil workers, the concision; whom he now again describeth by five notes; As 1. th •• they are the enemies of the cross of Christ: 2. That their end is damnation: 3. That their God is their belly: 4 That their glory is to their shame: 5. That they mind earthly things. In that he saith many walk, he signifieth the more danger of them because they are many. Again in that he saith that he had often told them of them, he signifieth both his own continual care over them, and the greatness of the danger by those evil walkers, which caused him so often to tell them of them. Again, in that he now tells them of the • weeping, he signifieth both his own entire affection towards them, and likewise his grief and sorrow of heart that eithe • there should be any such enemies of the Gospel to trouble them, or that they should give any ear unto them. Again, in that he noteth them to be the enemies of the Cross of Christ, he signifieth their corruption in doctrine, and in life. In doctrine, for that by urging the necessity of circumcision and the works of the Law unto righteousness and salvation, they made the cross of Christ to be of no effect, and abolished the work of our redemption by Christ Jesus. For, as the Apostle saith, if righteousness be by the Law, which these men taught, then Christ died without cause. In life, for that they would not suffer persecution for the cross of Christ, and therefore applied themselves to the humor of the Jews, and preached unto them circumcision, and the law. In both these then, that by their doctrine they detracted from the merits of Christ his Cross, and redemption by his blood, and avoided to suffer persecution for the cross of Christ, the smart whereof they felt that sincerely preached Christ crucified, in both these I say they shown themselves to be enemies unto the cross of Christ. Again, in that he noteth their end or reward for the recompense of such their walking to be damnation or destruction, he signifieth how needful it is for the Philippians if they fear their end to fear likewise so to walk as they do, so to believe and live as they do. Again, in that he noteth their God to be their belly, he signifieth what principally they respected in preaching of Christ, namely their profit, their pleasure, and their ease. They preached Christ, not sincerely, and purely, for Christ his sake, but with reference to please others, and to seek their own good. Inasmuch therefore as they were lovers of pleasure, of profit, of ease more than lovers of good, the Apostle saith that their God was their belly, that being each man's God which he best loveth. Again, in that he noteth their glory to be to their shame, he signifieth either that they glory in those things as in circumcision, and the ordinances of Moses whereof they ought rather to be ashamed, as some think, or that the vain glory and estimation which they seek after amongst men, neglecting the true glory of Christ Jesus shall turn to their confusion and shame, as I rather think the words to be understood. Lastly, in that he noteth them to mind earthly things, he signifieth their study and delight, and all their affections to be set on honors, wealth, friends, commodities, and the things which are on the earth, and not on the things which are above. So that 〈◊〉 we mark it, as in the whole there is a general reason to move the Philippians to follow him, and such as he was, because of many false Teachers which walk inordinately, so in each point of this general reason as it is set down there is a several reason to the same purpose. For why would he have them to follow his example, and the example of such a • he was? Because many walked to and fro: Which showeth that they might easily fall upon those which were bad being many, of whom he had told them often, which showeth as his care, so the greatness of the danger if they should fall upon them & follow them, and of whom now when he wrote this Epistle to them he told them weeping, which shows as his affection towards them, so his grief that either there should be such, or that they should hearken unto such, that they are the enemies of the cross of Christ, derogating from the merits of Christ his cross, and avoiding persecution for the cross of Christ, whose end is damnation, which, may justly fear any from following them, whose God is their belly, which showeth that they seek their own, and not that which is Jesus Christ's, whose glory is to their shame, which showeth the confusion that shall come upon that estimation which they see • e after amongst men, which mind earthly things, which showeth their worldly minds and earthly cogitations. Every o • which several points ought to stand for a reason with the Philippians to move them to hearken to hi exhortation. And now that we see the meaning and force of these words in this reason of the Apostle, let us also see what notes we may gather hence for our own use and instruction.

The first thing I note is, that the Apostle saith, he told them often of these enemies of the cross of Christ, whereof he now telleth them. And so in the beginning of this chapter, he said that it grieved him not to write the same things unto them whereof before he had told them. And what was that? That they should beware of dogs, of evil workers, of the concision. Whereby the Apostle showeth his own continual care over them, and likewise the greatness of the danger by these enemies of the Gospel of Christ, which caused him so often to tell them of them. Whence I observe the great care which ought to be in the Pastor over the people committed to h s charge, once and again, continually to warn and admonish them of such things as may be dangerous and hu • tfull unto them. Our blessed Savior, the good shepherd, and great bishop of our souls hath by his own example taught us to do so: For as we read, he ceased not to tell his Di • ciples of ravening wolves, of such as would deliver them up to the councils, and would scourge them in their synagogues, of being baptized with his baptism; he ceased not to • arne them to beware of the Scribes and Pharisees, to beware of the leaven of the Pharisees, to take heed and beware of co • etousnes. Our holy Apostle likewise as a follower of Christ professeth unto the Ephesians, that he ceased not to warn everyone both night and day with tears, of grievous wolves which after his departure would enter in amongst them, not sparing the flock: and often he warneth the Churches unto which he writeth to beware of division and dissension. Will they then that have the oversight of any people walk as they have Christ, and our holy Apostle for an ensample. It may not grieve them to te • l their people often of such kind of men, and such manner things as may be dangerous and hurtful for them.

And this often beating upon the same thing, what ought it to teach you men and brethren? Surely if we tell you often of something whereof we would have you to take heed and beware, it may be an argument unto you that the greatness of the danger, and the grievousness of the sin causeth us so often to urge it, and to beat upon it. Do we then often tell you of profaning • he Lord's day, of negligence in coming to this and the like places to hear the word of the Lord, of giving your members weapons of unrighteousness unto sin, and the like? Do we often warn you to beware of those that compass sea and land to make one of their prof • ssi • n, and when he is made they make him twofold more the chi • de of hell then they themselves are, of those that through covetousness seek with feigned words to make merchandize of your souls, of those that live at ease in Zion, and put far from them all remembrance of the evil day, and the like? Assure yourselves the danger is great if ye do not hearken, and the punishment of your sin lieth at your door, if you reform not that sin whatsoever it be whereof ye are so often told. Look well therefore unto it whensoever ye are often told of anything to be reformed, and think not with yourselves that it is but a small matter, and that there needs not half so much ado about it; but persuade yourselves that it much concerneth you to redress it. And whether it be for any manner of thing to be reformed, or for any kind of person to be avoided, defer not too long to hearken to that which is told so often.

Again, this often telling you of the same thing to be reformed or avoided, may put you in mind of that natural corruption which hangeth so fast on you. Much ado to bring us to the mortification of the old man, and though we be told again and again of such sins as hold us captive at their own pleasure, yet can we be content to put of from day today, and with the sluggard to say, yet a little sleep, a little slumber, a little folding of the hands to sleep. But let us know that this is a part of natural corruption to stand in need so often to be told, or not to hearken when we are told so often. Let us therefore shake of this corruption, and either let us not need so often to be told of anything, or at least when we are so often told, let us hearken and obey, and avoid or reform whatsoever it is that we are warned and admonished of. For as it is the Pastors duty to tell us of things to be reformed or avoided, so is it our duty to hearken and obey when we are told; and this duty to tell us often of such things is imposed upon the Pastor, because of the negligent performance of our duty to hearken and obey when we are told. Let us therefore at all times give all diligence to hearken unto the things that belong unto our peace, and to obey from the heart that form of doctrine whereunto we are delivered to conform our selves according unto it.

The second thing which I note is, that the Apostle saith, that now at the writing hereof he tells them weeping of these enemies of the cross of Christ. Whereby the Apostle showeth both his great affection towards the Philippians, and his great grief that either there should be such, or that they should hearken unto such. Whence I observe the great and godly affection which ought to be in the Pastor towards his people, even so great that it should grieve him, and even cause him to shed tears to see the enemies of the truth to trouble his people, or to see his people drawn into any sin or error by any that are otherwise then well and godly minded. For thus we testify generally our affection unto the Church of God, if we be grieved to see it assaulted by the Dragon, or the Dragon any way to prevail against it. We see how Samuel mourned for Saul, when by his disobedience he had provoked the Lord to anger against him. We see how the Prophet Jeremiah wished that his head were full of water, and his eyes a fountain of tears that he might weep day and night for the slain of the daughter of his people: and how in another t • ee he crieth, My belly, my belly, I am pained even at the very •• art, mine heart is troubled within me, I cannot be still, for my soul hath heard the sound of the trumpet, and the alarm of the • attell. We see how our blessed Savior beheld the City Jerusalem, and wept for it, saying, O if thou hadst even known 〈◊〉 the least in this thy day those things which belong unto thy peace, but now they are hid from thine eyes. We see likewise how our Apostle testifieth of himself that in great affliction and anguish of heart he wrote his former epistle to the Corinthians with many tears, caused no doubt partly by their divisions and dissensions, and partly by that incestuous person. And • uch should be the zealous and ardent affection of all faithful Pastors towards their people, and towards God's Church, as that they should be grieved at the heart for the wicked that trouble them, for the sins that reign amongst them, and for the desolation that will follow if speedy conversion and repentance prevent it not. Yea they should water and wash their threatenings and their exhortations with their tears in token of their tender affection, and great compassion towards their people, and towards the Church.

And should we (men and brethren) mourn for you, an • should you give place to the Devil, and to such his wicke • instruments as seek to drown you in perdition? should we 〈◊〉 grieved at the heart for you, and should ye walk on in th • counsel of the ungodly, and stand in the way of sinners, an • sit in the seat of the scornful? should we be touched in 〈◊〉 soul, that our labor should be in vain amongst you, an • should ye go on in the wickednsse of your way, drinking iniquity like water, and drawing on sin with cord • of vanity as it were with cart-ropes? Nay beloved by th •• ou • duty learn ye your duty. For if we ought to be thus affecte • towards you, then bethink yourselves well how ye ough • to be affected in yourselves? Surely if it should wring te •• from our eyes to see you sort yourselves with the wicked, and to suffer yourselves to be drawn away with their error, 〈◊〉 should make you to water your couch with tears, and to mingle your drink with weeping. If it should touch us in ou • souls to see you give your members weapons of unrighteousness unto sin, and to serve sin in the lusts thereof, i • should fill your souls full of heaviness, and plunge you i • sorrow of heart unto the nethermost hell. If it should grieve us to see you after that ye have escaped from the filthiness of the world through the knowledge of the Lord, and of the Savior Jesus Christ, to be yet again entangled therein and overcome, it should vex you even unto the death, and caus • you to pour out your souls unto the Lord in the bitterness of your spirit. Whatsoever it is concerning you should grieve us, should much more cause you to mourn in soul, and to be troubled in your spirits. For what is it that doth o • should cause us to mourn for you, and to be full of heaviness for you? Our desire is to present you holy and unblameable in that day. And here is our grief that you suffer yourselves to be seduced by the world and wicked ones, and that our labor is in vain amongst you. Consider then with yourselves how ye ought to be grieved in yourselves, and take heed how ye be not grieved in yourselves for the things whereat your godly Pastors are grieved. It grieved no doubt then Noah that preacher of righteousness that the people in his time so provoked the Lord to anger by their • ruelty and wickedness: but they regarded not his grief, and therefore the Lord brought in the flood upon the world of the ungodly. Just Lot vexed his righteous soul with the • ncleane conversation of the wicked, and with their unlawful deeds: But they regarded it not, and when he told them of • o •• judgments he seemed even to his sons in law as though he had mocked: and therefore the Lord raind upon • hem fire and brimstone, and destroyed them. Jeremiah was 〈◊〉 great anguish of spirit for the rebellion of the stiff-necked 〈◊〉 ; but they regarded it not, therefore the Lord delivered • hem into the will of their enemies, and they that hated them • ee Lord's over them. Take heed then how ye regard it not when your Pastors are grieved on your behalf: take ••• de how ye make light of such sins as they grieve to see • ou defiled withal, but rather sorrow for them, that their sorrow may be turned into joy, and your joy may be full, even • oth yours and theirs. In their joy over you ye have just ••• e of rejoicing, and in their grief for you ye have 〈◊〉 cause of grief. Look therefore that they may re • oyce over you, for that shall be your joy; and take heed that they may not mourn or grieve for you, for that shall be your grief.

Again, hence I observe a notable comfort for the faithf • ll and painful Ministers of Jesus Christ. Hath he in all good conscience labored in the work of the Lord, and doth he not see the desired fruits of his labors? Paul the great Apostle of Christ, mighty in the scriptures, and much renow • ed for many great miracles which he wrought, yet labored 〈◊〉 vain with many which he taught, insomuch that the con •• deration of them with whom he labored so much with so ••• le profit made him weep and shed tears, as in this place. It may not then seem strange unto us if our labor with many be in vain. But it standeth them upon that hear us to look unto it that our labor be not in vain amongst them: for though they be not gathered, yet shall we be glorious in the eyes of the Lord, and our labor shall not be in vain in the Lord: but if they be not gathered they shall be scattered from the presence of the Lord, and of the Lamb for eve • more. Give therefore all diligence that we may rejoice 〈◊〉 the day of Christ, that we have not run in vain, nor l • boured in vain amongst you; for that will be profitab •• for you. Labor that we may give accounts for you with io • and not with grief; for that will be unprofitable for you. L •• us have mutual joy one of another, and let our joy be in th • Lord.

The third thing which I note is, that the Apostle saith, th • many walk up and down which are the enemies of the cross 〈◊〉 Christ. Whereby the Apostle signifieth the great danger th •• there was of them because they were many, for that it woul • be hard for the Philippians not to light on some of them, and t • be seduced by them, unless they should diligently look o • him, and such as he was. Whence I observe that it is not a • ways safe to follow a multitude, but commonly rather dangerous. For many there are that go in at the wide gate, and walk • in the broad way; but it is dangerous to follow them, for th • way leads to destruction. And again our Savior hath told us that many should come in his name, and deceive many. Yea commonly the multitude is the worst. What were the rest of th • old world besides Noah and his family? Ten had been bu • a small number of righteous men to have been found in th • great City of Sodom: yet were not ten found there. How often were all the multitude of the Israelites ready to ston • Moses and Aaron? But one Elias unto 450 of Baals Prophets but one Micah unto 400 false Prophets. And how often • doth Paul complain that a great door and effectual being opened unto him he had many adversaries, that there were many which made merchandize of the word of God, many which were disobedient, and vain talkers, and deceivers o • minds? How often doth John complain of many Antichrists, many false Prophets? Nay in what age hath not the little flock of Christ lived in the midst of a naughty and crooked nation, beset with a world of wickedness and wicked men? Where Christ hath his Church, there the Devil • hath more then a chapel, even 500 synagogues, his instruments to work his will so far as they can. So that if we follow the most we shall commonly follow the worst.

A good hold then have they of it that make this to be one of the notes of their Church. Christ calls his Church a little flock; and Isaiah calls it a little remnant; and Jeremiah a small • eede. But well may she stand on her multitude that hath made all nations drunken with the wine of the wrath of her fornications, and so let her do till the smoke of her burning ascend. But why or whence is it that we in our ordinary life stand so much upon the multitude? What more common amongst us then to say, that we will do as the most do, we will not single our selves from the rest, &c? Nay is not that profane and wicked speech often heard amongst us, that it is good going with company though it be to the Devil? But (beloved) our God hath taught us another lesson: Thou shalt not (saith he) follow a multitude to do evil, neither agree in a controversy to decline after many to overthrow the truth. And our Apostle here tells us, that many walk that are the enemies of the cross of Christ; but we may not walk after them, but after him, and such as he is. For we are not to look how many do walk thus and thus, but who walk as they should; not how many walk in this or that way, but what the way is wherein they do walk. And though all the rest bow the knee to Baal, yet we may not; though all the nations of the earth fall down before the beast and worship, yet may not we. What if in an election of an officer and magistrate, the rest, or far the greater part, consent upon an unfit man, yet may not I. O but I shall make myself odious if I single out myself from the rest, and prevail never a whit. Yea but good Prophet Michaiah stood upon no such points, but that though he should by standing single against 400 false prophets become odious unto Ahab the King, and all the Prophets, and not prevail, yet he spake the truth. Here I have a good example, I must walk as I have him for an ensample. And so generally let us not look how many do thus, or how we may prevail if we single our selves, but let us do as we ought whatsoever come of it, and howsoever all do otherwise. Et hoc sciamus, fortiorem esse qui pro nobis est, quam qui contra nos sunt omnes. And this let us know, that he is stronger who is for us, then all they who are against us.

LECTURE LXIX.

THus far we have already proceeded in this first reason of the Apostles which he used to move the Philippians to follow him, and such as he was; for many walk, of whom I have told you often, and now tell you weeping &c.

Now follow the five notes whereby the Apostle describeth these many walkers of whom he had told them often, and now told them weeping. The first note whereby he describeth them is, that they are the enemies of the cross of Christ. Which branch of his reason might well stand for a sufficient reason with the Philippians to move them not to walk after these, but to follow him, and to walk so as they had him for an ensample. Now the Apostle calleth them the enemies of the cross of Christ in two respects. 1. Because by urging the necessity of circumcision, and the works of the law unto righteousness and salvation, they made the cross of Christ to be of none effect, and abolished the work of our redemption by the blood of Christ Jesus. 2. Because they would not suffer persecution for the cross of Christ, and therefore applied themselves to the humor of the Jews, and preached unto them circumcision, and the law. For thus both in doctrine, detracting from the merits of Christ his cross, and redemption by his blood; and likewise in life, following after carnal security, and avoiding persecution for Christ crucified, they shown themselves to be enemies unto the cross of Christ.

Hence then I observe who they be that be the enemies of the cross of Christ, namely they that in their doctrine detract from the merits of Christ his cross, and the work of our redemption by the blood of Christ Jesus finished upon the cross; and they likewise that in their life follow after carnal delicacy, and fly persecution for the cross of Christ, for Christ crucified: even both these sorts of men are enemies unto the cross of Christ. For touching the first sort of men, must not they needs be counted the enemies of the cross of Christ, that in their doctrine make the cross of Christ to be of none effect? And do not they in their doctrine make the cross of Christ to be of none effect, that teach righteousness, redemption, or salvation to be any otherwise then by the only merits of Christ his cross, and faith in his blood? The Apostle saith, if righteousness be by the Law, that is, if we may be made righteous by any work which we can do according to the law, by the fear of God, the love of God, the love of our neighbor, or anything commanded in the moral law of God, then Christ died without a cause, and in vain. For to this end, as the Apostle showeth, God sent his Son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us. Where the meaning is, that therefore Christ was sent to fulfill all righteousness in our flesh, and to die for us, because we were unable to fulfill the law to be made righteous by it, or to save our souls from death. For if we had been able to purchase righteousness by our own works, or to save our souls from death, then what needed Christ to have come in the flesh, or to have died for us? It had been in vain, and unprofitable. They then that teach righteousness to be by the law, or anything that we can do, they make the death of Christ, and his resurrection, his victory, his kingdom, his glory, himself unprofitable, and of none effect, and so are enemies of the cross of Christ. So again, the Apostle saith, ye are abolished from Christ, whosoever are justified by the law, ye are fallen from grace. Where the meaning is, that they are utterly void of Christ, and not in the kingdom of grace, they abolish righteousness, redemption, and salvation by Christ and have no part in the death and resurrection of Christ, that seek to be made righteous, or to purchase salvation by the works of the law. Whereupon again it followeth, that they that teach righteousness or salvation to be by the law, mak • Christ unprofitable, and abolish the merit of our redemptio • by his blood, and so in their doctrine are enemies unto th • cross of Christ.

Will ye then know who they are that are the enemies o • the cross of Christ at this day that ye may not follow them▪ or walk as they do? Mark then who they are that in thei • doctrine are injurious to the cross of Christ. Who are they that teach, that we are justified by our own works done according to the law, and not by the alone righteousness of Christ Jesus which he finished upon his cross? Who are they that teach that our sins are forgiven by bulls, and pardons, and pilgrimages, and not by the alone blood of Christ Jesus? Who are they that teach propitiatory sacrifices for the quick and the dead, other then that one sacrifice of Christ Jesus once offered upon the cross, whereby he hath obtained eternal redemption for us? Who are they that teach invocation unto, and intercession by Saints or Angels, or any other then him that by his own blood hath entered in once unto the holy place, and is set at the right hand of God to make continual intercession for us? Mark who they be that be such, and see whether that they be not the enemies of the cross of Christ, whether any be so injurious unto the cross of Christ as they be. O but some will say that these whom I now note be the only friends of the cross of Christ. For do not they worship the cross of Christ even with holy worship? Do not they set it in their temples, & in the high ways, and in every place bow down unto it? Do not they adorn it with gold, and silver, and all costly precious stones? Do not their great ones cause it in all celebritie and pomp to be carried before them? Do they not at all times, when they come out of their houses, when they come into the Churches, when they address themselves almost unto anything sign themselves with the sign of the cross in honor of the cross of Christ? True it is, they whom I note do thus, and yet these be they that be the enemies of the cross of Christ. For to do thus, and with these foolish outward semblances and may-games to deceive the world, is not to glory in the cross of Christ, or to be a friend of the cross of Christ; but to teach Christ Jesus purely and sincerely, to give unto Christ crucified the full and whole honor of our redemption, justification, and salvation which they do not, this is to be a true friend of the cross of Christ: for this is to believe and know Christ crucified. There was a time indeed when the cross of Christ was most odious and opprobrious, and when to preach or believe in Christ crucified was most ridiculous. And if these cross and gross idolaters had lived then, it may well be thought that they would have been cross and gross persecutors. But now when we glory in nothing more than to know Christ and him crucified, in such pompous sort and vain gesticulations to celebrate the cross, and to detract from the merits of Christ crucified, is to be injurious unto the cross of Christ, to be an enemy of the cross of Christ. Yea what else is such adoration and worship of the cross as they use, but most gross and impious idolatry? Take heed therefore of such: mark well who they be. Many such there be: but take heed and beware of them; for they are the enemies &c.

Another sort of men likewise there are enemies unto the cross of Christ, and those are such as in their life follow after carnal delicacies, and fly persecution for the cross of Christ, for Christ crucified. Of such the Apostle speaketh, where he saith, As many as desire to make a fair show in the flesh, they contstrain you to be circumcised, only because they would not suffer persecution for the cross of Christ. In which place the Apostle showeth the cause why the false teachers preached and urged circumcision and the Law. And this it was: The Jews still objected both unto our Savior Christ, and unto his Apostles that they taught things contrary to the Law, and to the ordinances of Moses: for so we see it was in the accusation of our Savior before his arraignment, that he moved the people, teaching throughout all Judea, they meant strange doctrine, beginning at Galilee even to this place. It was likewise in the accusation of Stephen when he was stoned to death, that he preached that Jesus of Nazareth should change the ordinances which Moses gave them. And for this they were ready to kill Paul, that he taught as they said all men everywhere against the Law. The false teachers therefore seeing that the Jews stood upon Moses and the Law, and that they persecuted them that preached Christ sincerely even to the death, joined in their preaching of Christ circumcision, and the Law unto Christ, that so applying themselves unto the humor of the Jews, they might avoid persecution for the cross of Christ, or for preaching sincerely Christ crucified. And these are they that the Apostle calls here the enemies of the cross of Christ, because to please the humor of the Jews, to live at ease and pleasure, and to avoid persecution, they made merchandise of the word of God, and preached Christ not sincerely, but so as they might keep themselves without gunshot of any danger.

Will ye then know what other enemies there be of the cross of Christ at this day, that ye may beware also to walk as they do? Mark then who they are that to avoid the danger which often followeth upon the preaching of Christ purely, fit themselves unto the humors of men, and so preach that they may please, or at least not displease. Who are they that turn with every wind, and rather then they will hazard life, goods, or name, will jump in religion just with the King of what religion soever he be? Who are they that to avoid it may be only supposed dangers, do betray the truth of Christ Jesus, sparing to speak such things as they ought, and speaking such things as they ought not? Who are they whose care and labor it is a great deal more to speak safely, as they think, then to speak sincerely? Many such carnal Gospellers there be, of whom that of our Savior Christ is truly affirmed, He that is not with me, is against me; and he that gathereth not with me, scattereth. Mark them who they be, and take heed and beware of them. Walk not after their example, for they are the enemies of the cross of Christ, providing for their own security whatsoever become of the truth of Christ Jesus.

The second thing which the Apostle noteth in these many walkers of whom he had told them often, and now told them weeping, is, that their end or reward for a recompense of such their walking is damnation, or destruction, if God shall not grant them grace unto repentance for such their evil walking. Which branch of the Apostles reason in effect urgeth thus much, that if the Philippians feared the end of those walkers, they should also fear to walk as they did, and rather walk so as they had him for an ensample. And indeed this end, as also the other properties after specified, rightly agree unto those enemies of the cross of Christ before mentioned. Hence then I observe what the end is of those that are enemies unto the cross of Christ, that make their God their belly, that seek the praise of men, but not of God, that mind earthly things, so that their delight and affections are set thereon, and generally of such ungodly walkers as walk clean otherwise then we have Christ and his holy Apostles and blessed servants for an ensample: their end is, as here the Apostle saith, damnation, unless the Lord grant them grace unto repentance. A sentence which albeit I fear to pronounce, yet when and where the holy Ghost leadeth me thereunto, I must speak, that the godly may stand in awe, and not sin, and that the ungodly of the earth may tremble, and either reform the wickedness of their ways, or else through the just judgment of God may smite their knees one against another, and be drenched up in desperation. This then to be the end of such the holy Ghost everywhere witnesseth. Upon the ungodly, saith the Prophet, the Lord shall rain snares, fire and brimstone, storm and tempest, this shall be their portion to drink. Tophet, saith Isaiah, is prepared of old, it is even prepared for the King, if he be wicked, it is made deep and large, the burning thereof is fire and much wood, the breath of the Lord like a river of brimstone doth kindle it. And in a vision John saw the beast taken, and with him that false Prophet that wrought miracles before him, whereby he deceived them that received the beasts mark, and them that worshipped his image. And both these were cast alive into a lake of fire, burning with brimstone. All which places, and many others which might be alleged to this purpose, do evidently show what the end is of the wicked and ungodly of the earth, be they Prince or subject, Pastor or people, seducers or seduced. Their end is, they shall be rooted out at the last, and turned into hell, unless by true and unfeigned repentance they prevent that judgment, the sentence whereof can never be reversed.

Whose end then ye fear, it behooveth you carefully to look unto it that ye walk not after their example. Consider well what hath been said touching the enemies of the cross of Christ, and mark well what shall • be said touching those whose God is their belly, whose glory is to their shame, which mind earthly things. If by that which hath been said ye can descry who they be that be the enemies of the cross of Christ, or if that which shall be said shall any way design who they be whose God is their belly, whose glory is to their shame, which mind earthly things, take heed and beware that ye walk not as they do. For of this be ye sure, that the end of such is damnation and destruction. And if the Cities about Sodom and Gomorrhah suffered the vengeance of eternal fire as well as Sodom and Gomorrhah, because they in like manner as Sodom and Gomorrhah did, committed and followed strange flesh, then assure yourselves that if ye shall walk as they that are enemies to the cross of Christ, whose God is their belly, &c. ye shall also drink of the same cup that they shall drink of, even of the wine of God's wrath. Take heed therefore lest at any time any of you be deceived by them, and walk not in their steps if ye will not be partakers of their judgments.

The third thing which the Apostle noteth in these inordinate walkers, is, that their God is their belly: whereby the Apostle signifieth that they preached not Christ sincerely and purely for Christ his sake, but that they principally respected in the preaching of Christ their profit, their pleasure, their ease, being lovers of pleasures, of profit, of ease, more then lovers of God; and therefore their belly, that is, their profit, their pleasure, their ease, might well be called their God, that being each man's God which he loveth and liketh best. And this branch also of the Apostles reason might well stand for a sufficient argument with the Philippians to move them not to walk after these, but to follow him, and to walk so as they had him for an ensample. Hence then I observe another note of false teachers, after whose example we may not walk: if their God be their belly, so that they care more to serve their own bellies then the Lord Jesus Christ, they are false teachers, and we may not follow them. This note of false teachers our Apostle also gives in his epistle to the Romans, where having exhorted the Romans to beware of false Apostles and teachers, he gives them this note to know them by, They that are such, saith he, serve not the Lord Jesus Christ, but their own bellies, that is, they seek their own gain, and preach Christ with reference to please others, and to seek their own ease, profit, and pleasure. The Apostle gives likewise the same note of them, where he saith that they have hearts exercised with covetousness, through covetousness making merchandise of men's souls. Such a one was Balaam, of whom the Apostle Peter there saith, that he loved the wages of unrighteousness. Such were those whom Isaiah called greedy dogs which could never have enough. And such were those of whom the Apostle said before, that they sought their own, and not that which was Jesus Christ's.

Will ye then know who they are at this day that by this note may be descried to be false teachers, that knowing them ye may not follow them, nor walk as they do? Mark then who they are that serve their own bellies more then the Lord Jesus Christ. Who are they that through covetousness would make merchandise of your souls, and speak evil of the way of truth? Who are they that for money set on sale the forgiveness of sins, and the kingdom of heaven? Who are they that under color of long prayers devour widows houses? that for such and such lands, or sums of money, or relief to such and such places, will promise so many prayers for so many days or years for you or your friends? Who are they that to maintain their triple Crown maintain also the wicked Stews? Who are they that make gain godliness, and do all that ever they do in deed and in truth for the maintenance of their state, and of their bellies? It is easily known who they be, and it is as easily hereby discerned that they are false teachers whosoever they be. Take heed then and beware of them: follow them not, neither walk as they do; for howsoever they have God in their mouths, yet sound their hearts, and trace them in the paths wherein they walk, it will • be found that their God is their belly, if either that be thei • God which they love best, or that be their belly which they measure by their pleasure, profit, and ease.

But do they alone make their belly their God? Do not all they that more seek their own then that which is Jesus Christ's make their belly their God? Or are there not many carnal Gospellers that do so? How many are there that intrude themselves into this holy calling, not with any purpose to work in the Lord his vineyard, but only to feed upon the portion of the Levites? How many are there that withdraw their shoulders from the burden as much and as often as they can, and take as little pains in this work as they can, seeking more their own ease then that which is Jesus Christ's? How many are there that being bewitched with the love, and troubled with the cares of the world, are so carefully occupied about the things of this life that they intend not the work of the ministry, seeking more their own profit than that which is Jesus Christ's? how many are there that preach Christ rather through strife and envy than of good will, rather in hope of preferment for their pains, than of any desire to gain them that hear them unto Christ, rather in any other respect almost, than in an holly zeal of the glory of our God? Surely many such carnal Gospellers there be whose God is indeed their belly, which like unto the sons of Eli so turn aside after the love of their bellies, and of their pleasures, that either they forget, or else care not for the law of their God. But take heed and beware of them: for ye may not walk as they do.

Yea, generally they make their God their belly that either serve their bellies when they should serve their God, or care more for the feeding of the belly than for the knowledge of God, or so serve God as he doth serve their bellies. Look then well amongst you that none of you be such, as are then a looking to your profits, or pleasures, or other things of this life when ye should be looking unto the service of your God; that none of you be such as care more for the things of this life, than for the knowledge of God's will out of his holy word; that none of you be such as measure your service unto the Lord by his ministering unto you such things as are needful for the maintenance of this life: for such do make their God their belly, either caring more for the things of this life than for God, or else only so caring for God as they are occasioned by the things of this life. A foul and gross Idolatry to make our belly our God. And therefore let us take heed that neither we commit such Idolatry, nor follow the example of such as commit such Idolatry.

The fourth thing which the Apostle noteth in these inordinate walkers is, that their glory is to their shame. Whereby the Apostle signifieth that the vain glory and estimation which they sought after amongst men, neglecting the true glory of Christ Jesus, should turn to their confusion and shame. Which branch also of the Apostles reason might well serve for a sufficient reason to move the Philippians not to follow the example of these, but to follow him, and such as walked so as they had him for an ensample. Hence then I observe another note of false teachers and inordinate walkers, which is, vainly to seek after glory and estimation amongst men, neglecting the glory of God, after whose example we may not walk, for that their glory shall be turned into shame. How can ye believe which receive honor one of another (saith our Savior) and seek not the honor that cometh of God alone? In which place is shown, that this vain seeking after honor and glory amongst men is the very root of infidelity. And therefore it is said of certain chief rulers that in a generality believed in Christ because of the miracles which he did, but not indeed truly believe, that they did not confess Christ. And the reason is added, for they loved the praise of men more than the praise of God. So that the ambitious seeking of praise amongst men, is the very bane in all sorts of men both of faith, and of every fruit thereof. And a just thing it is with God that they which seek the praise of men, and not of God have their praise with men, but not with God, and that with God their glory be turned into shame.

Will ye then know who by this note may be descried at this day to be false teachers, that knowing them ye may not follow them, nor walk as they do. Mark who they are that seek honor and glory amongst men, but seek not the honor that cometh of God alone: who is it that exalteth himself against all that is called God, or that is worshipped, sit as God in the temple of God, and showing himself that he is God? Who is it that is arrayed with purple and scarlet, and guilded with gold and precious stones, and pearls, and hath a cup of gold in her hand full of abominations, and filthiness of her fornication where with she make all the Nations of the earth drunk? Who is it that glorifieth her self, and liveth in pleasure, and saith in her heart, I sit being a Queen, and am no widow, and shall see no mourning? And what shall become of all this pomp and glory? her plagues shall come at one day, death, and sorrow, and famine, and she shall be burnt with fire; for strong is the Lord God which shall condemn her. Take heed then and beware how ye follow this beast, or them that have received the beasts mark. Their glory which they seek with men they have, but their glory shall be turned into confusion and shame.

And I wish that they were the men alone that seek the praise of men, but not of God. But are there not many carnal Gospellers that may be branded with that mark? Are there not many that in a vain affectation of their own praise more then God's, study rather to speak unto the ear then unto the heart? Are there not many whose preaching standeth rather in the enticing speech of man's wisdom, then in plain evidence of the spirit and of power? If there be any that so vainly hunt after glory, surely their glory shall vanish as smoke and shall wither as the green herb. Take heed therefore and beware of them: for ye may not walk as they do.

The last thing which the Apostle noteth in them, is, that they mind earthly things, whereby the Apostle signifieth that their study, and delight, and all their affections were se • on houses, wealth, friends, commodities, and the things wh • ch are on earth, and not on the things which are above. Another note of false teachers, and inordinate walkers. Mark then and see who they are that are such, and walk not as they do, but follow the blessed Apostle, and such as walk so as he did.

LECTURE LXX.

WHose glory is to their shame.] This is the fourth thing which the Apostle noteth in these many and inordinate walkers of whom he had told them often, and now told them weeping, that their glory is to their shame. Whereby the Apostle signifieth both their great vanity in seeking after honor and glory amongst men, neglecting the true glory of Christ Jesus, and likewise the end that should come of it, which is that it should turn to their confusion and shame. They sought the praise of men in the vanity of their hearts, and not of God, but their glory in the end should turn to their shame. Which one branch of the Apostles reason might well serve for a sufficient reason to move the Philippians not to follow the example of these, but to follow him, and such others as walked so as they had him for an ensample. Hence then I observe another note of inordinate walkers, whose example we may not follow if we fear the reward of their walking: if they vainly seek after glory and estimation amongst men, neglecting the glory and honor that cometh of God alone, they are inordinate walkers, and we may not walk after them, for that the glory which such men seek shall be turned into shame. It is a general rule prescribed unto all Christians, that in all things they should always seek the glory of the Lord, by the Apostle, where he saith, Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. For, as he saith in another place, we are chosen in Christ, that we should be to the praise of his glory. Whereunto agreeth that of Peter, We are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that we should show forth the virtues of him that hath called us out of darkness into his marvelous light. And a notable president hereof w • have in the example of our Savior, who sought not his own praise, nor the praise of men, but the praise of him that sen • him. But as for seeking glory and estimation amongst men▪ the Apostle hath plainly forbid it, where he saith, Let us not be desirous of vain-glory provoking one another, envying one a • other. And in another place he protesteth against it saying, So we speak, not as they which please men, but God, which trieth our hearts, neither did we ever use flattering words, as ye know, nor coloured covetousness, God is record, neither sought we praise of men, neither of you, nor of others. Yea and our Savior hath noted it to be a bitter root of infidelity, or at least a great let to come unto God where he saith, How can ye believe which receive honor one of another, and seek not the honor that cometh of God alone? how can ye believe, as if he should have said it is almost impossible, surely it is a very great stop and hindrance unto a man to come unto God. And the proof thereof we see in certain chief Rulers of the Jews, of whom it is said, that they believed in Christ, which was true only in a generality, but they did not confess him. And the reason is added, For they loved the praise of men, more then the praise of God. Thus then we see that generally we should in all things seek the glory of God, and not vain praise and glory amongst men. So that the ambitious and vain seeking after honor and glory amongst men, neglecting the glory of God, is a plain note in all sorts of men of inordinate walking.

Now to descend from the generality unto some particularitie, did not this note amongst others plainly descry those false Teachers which in Paul's absence seduced and bewitched those Churches which he had planted in the faith of Christ Jesus, to be false Teachers? Their debasing and disgracing of Paul in his absence, their curious affectation of eloquence, wisdom, knowledge, and learning, as if they had all learning and all knowledge, and Paul none at all, their vain ostentation that they had been conversant with the Apostles, and that they followed their footsteps, saying that Paul had not seen Christ in the flesh, nor had conversed with the Apostles, their ambitious desire to please the Jews, to creep into credit with them, and to work Paul out of credit, their advancing and exalting of themselves above all others as if they were, and none but they, what else was it but to seek their own praise, to have honor of the Jews, and to be called of them Rabbi? and what else did it but bewray them to be false Teachers? Which albeit the Apostle do not in expressed terms utter, yet seemeth he unto me to imply so much • hen he saith, That his preaching stood not in the enticing speech of man's wisdom, but in plain evidence of the spirit, and of power. And again when he saith, That he so spake not as they that please men, but as God which trieth the hearts. For in both these places I take it is signified that they that preach in the enticing speech of man's wisdom, they that speak to please men to be praised and had in honor of them, thereby bewray themselves to be false Teachers. And it is a just thing with God that they which seek the praise of men, and not of God, have their praise with men, but not with God, and that with God their glory be turned into their own confusion and shame, if not in this day in their own conscience, yet in that day when all faces shall gather blackness before him. For then they shall see that all glory and honor is due unto him, that all true glory cometh from him, and then shall they be ashamed that they sought not the honor that cometh of him alone, and their shame shall be their everlasting woe and confusion.

Will ye then know who by this note may be descried at this day to be false Teachers, that knowing them ye may not follow them, nor walk as they do? Mark who they are that seek honor and glory amongst men, but seek not the honor and glory that cometh of God alone. Who is it that stirs so much that he troubles all for the chief sovereignty in earth over all persons in all causes ecclesiastical and civil? Who is it that exalteth himself against all that is called God, or worshipped, sitting as God in the Temple of God, & showing himself that he is God? Who is it that is arrayed with purple and scarlet, and guilded with gold and precious stones, and pearls, and hath a cup of gold in her hand full of abominations and filthiness of her fornication wherewith she makes all the nations of the earth drunk? Who is it tha • glorifieth her self, and liveth in pleasure, and saith in he • heart I sit being a Queen, and am no widow, and shall see n • mourning? Mark I say, and see whether this be not the false Prophet that works miracles before the beast? Mark and see whose honor and glory it is that this false Prophet, and his followers seek and hunt after, God's, or their own? And if by this that hath been said ye can descry who they be, th •• take heed and beware of them. For what shall become of all this pomp and glory which they so greedily seek after? John saith, Her plagues shall come at one day, death, and sorrow, and famine, and she shall be burnt with fire: for strong is the Lord which shall condemn her. And our Apostle saith, their glory shall be turned into shame, and their end shall be damnation. Take heed therefore and beware of them; follow them not, lest if ye be partakers in their sins, and be partakers also of their punishment.

Now I wish that this poison had crept no farther into the Church, and that they were the men alone that seek the praise of men, and not of God. But are there not some others that are tainted with this vice of vain-glory? Are there not some others that preach themselves rather then Jesus Christ? that in a vain affectation of their own praise more then God's, study rather to speak unto the ear then unto the heart • whose preaching standeth rather in the enticing speech of man's wisdom, then in plain evidence of the spirit, and of power? I wish there were no such: but if there be, ye may not be followers of them. For the Gospel is not delivered unto us that we should thereby seek our own praise and glory, or that the people should honor and magnify us which are the Ministers thereof, but to the end that the benefit and the glory of Christ might be preached and published, and that the Father might be glorified for his mercy offered unto us in Christ his son, whom he hath given us, and together with him all things also. To conclude therefore this point in one word, we are all of us that are Christians both Pastor and people in all things to seek the glory of God, and not of men. For if we do otherwise, and seek the glory of men and not of God, our glory shall be turned into shame.

The last thing which the Apostle noteth in these many • nd inordinate walkers of whom he had told them often, and • ow told them weeping, is that they mind earthly things. Whereby the Apostle signifieth that their study, delight, and • ll their affections were set on honors, wealth, friends, commodities, and the things which are on earth, never minding • he things which are above. And here was the root of all the other evils. For why were they the enemies of the cross of Christ? why was their belly their God? why sought they after vain-glory and estimation in the world, and not that honor • hat cometh of God alone? The reason was, they minded earthly things. This is a brief comprehension of the rest, this being a certain ground of the rest, and the rest being cer • aine notes of this. For as the cause why they were enemies to the cross of Christ, why their God was their belly, why they sought glory with men and not with God, was, because they minded earthly things, so these were evident notes to convince them that they minded earthly things, for that they were enemies to the cross of Christ, for that their God was their belly, and that they sought after the praise of men, and not of God.

Hence then I observe the last note of inordinate walkers, which is indeed the ground of all inordinate walking; and that is, the settling of the affections on the things which are on earth, and resting in them as in the chiefest good. The des • re of money, saith the Apostle, is the root of all evil, which while some lusted after they erred from the faith, and pierced themselves through with many sorrows, That which the Apostle speaketh in particular of this one earthly desire of money, is also true in the general of all earthly desires. For the minding and desire of all earthly things is the root of all evil, whereon when men set their affections they err from the faith, and pierce themselves through with many sorrows. So that as the Apostle reasoneth, saying, whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? so may I likewise reason, is there any error in faith, or corruption in life, and is it not hence, for that they mind earthly things? Judas that was numbered with the Apostles, and h •• obtained fellowship in that ministration, betrayed his M • ster Christ Jesus. What was the cause? He bore the bag, a •• he loved it too well: thirty pieces of silver were the reward 〈◊〉 his iniquity. Demas forsook Paul: what was the reason? H • loved the world, and embraced it. Those Ministers of t •• Gospel, that the Apostle speaketh of in the former chapt •• sought not that which was Jesus Christ's: and what was th • stop? they sought their own, their own pleasure, the own profit, their own honor, their own ease, they mind earthly things. Neither is it so only in the ministry, but g • nerally in all sorts of men this minding of earthly thin • chokes up every good thing, and inclines unto every bad • thing. Those chief Rulers of whom we spake before confe • sed not Christ, what was the cause? They loved the praise 〈◊〉 men, more then the praise of God. A good confessio • hindered by minding an earthly thing, the praise o • men. Demetrius likewise and his company raised a seditio • tumult against Paul: what was the cause? they thought th •• by his preaching the silver Temples of Diana which the • made, and which brought great gains unto them, would be • set at naught. A wicked sedition raised through carnal an • earthly minded men, whose minds were so set upon the • gains that for it they could not look towards God, nor abide the Ministers of Christ his Gospel. And so it is generally, wheresoever the affection is set on earthly things, there • their walking is inordinate whether it be in Pastor, or in people. And therefore the Apostle hath most carefully everywhere admonished us not to mind earthly things: Set no • your affections on the things which are on the earth. And again Mortify your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is idolatry, for the which things sakes the wrath of Go • cometh on the children of disobedience. The like admonition • are very usual in the holy Scriptures.

Mark then the Apostles rule. Ye may not walk after them which mind earthly things; and therefore ye may no • walk after them that be the enemies of the cross of Christ. For for this cause they whom we have noted to be the enemies of the cross of Christ, whose end we have noted to be their damnation, whose God to be their belly, whose glory to be to their shame, for this cause I say they were such because they minded earthly things. O but some will say that these whom I noted to be such, are the only men, many of them, that sequestered themselves from earthly things, and have no mind of earthly things. See then whether that which hath been said show not plainly that they are the enemies of the cross of Christ, that their God is their belly, that they seek the praise of men more then of God. For if they be such these are plain and evident tokens that they do mind earthly things, whatsoever be said, and whatsoever show be made to the contrary. Neither were it otherwise hard to show by their whole practice, that their whole mind, and all their affections are set on earthly things. But it shall not be needful. That which hath been said may serve to clear the point, and to be a sufficient caveat unto you that ye do not walk after their example. And let this be set down for a general rule, that we may not follow their example which mind earthly things.

Yet if our practice be looked into it will be found that generally we follow them, and none else. For whereon else are our minds, our delight, our affections set but on the things which are on earth? The rich man what minded he but riches? the ambitious man what but honors? the voluptuous man what but pleasures? the dainty man what but ease? the carnal man what but the flesh and the lusts thereof? Generally our thoughts are earth creeping thoughts, our desires earth-creeping desires, our actions earth smelling actions, our ways earth-smelling ways. We think and care some of us how to live, some of us how to live well. But how is that? to live at ease, to swim with pleasures, to have wealth at our wills, and to leave the rest of our substance for our children. And hence it is that the voice of unmercifulness towards the poor, of deceit in buying and selling, of oppression of our brethren, of slandering one another, and stealing one from another is heard in our streets. Hence it is that there are divisions, and dissensions, emulations, strife, envying and th • like amongst us. Hence it is that wisdom crieth withou • and uttereth her voice in the streets, but no man hearkeneth nor receiveth instruction, even because we mind earthl • things, and set our affections thereon. But what saith our Apostle, No man, saith he, that warreth entangleth himself wit • the affairs of this life, because he would please him that hath ch • sen him to be a soldier. Now we are all of us, even so many a • are baptized into the name of Christ Jesus, billed soldiers to fight under his banner against everything that exalteth itself • against God. And our care should be in all things to pleas • him that hath chosen us to be his soldiers. And for this caus • we should not suffer our selves to be entangled with the affaire • of this life, so that we should set our affections on the thing • which are on the earth. For it is the course of military discipline, that having billed themselves to be soldiers they mind no more household, or other ordinary affairs, but only their war. Right so should it be in the course of ou • Christian warfare, that having given our names unto Christ to fight under his banner we should not henceforth mind • earthly things, but still have close girt unto us the whole armor of God that we may be able to resist in the evil day, and having finished all things stand fast. The faithful Minister of the Gospel should not seek his own, but that which is Jesus Christ's. The faithful Christian should weine himself from the transitory things of this life, and at no hand set his affections on them.

Howbeit let no man so understand me as if I thought that we should not meddle with the transitory things of this life, or have nothing at all to do with earthly things. For no doubt we may medle with them, and use them, and make a godly use of them. The Patriarchs and Prophets, our blessed Savior, and his holy Apostles as the Scriptures bear witness used them, and made an holy use of them. Nay not only we may use them, and make an holy use of them, but we must count them the good blessings of Almighty God, and we must take care to use them to his glory. We may not lightly regard • hem, or wrechlesly neglect them, but we must carefully hu • band them, and wisely employ them to our own uses, and the good of God's children. For therefore we have them that therewith we may do good unto all, but especially unto those that are of the household of faith: wealth, that we may help to supply the wants of our brethren, honor and might, that we may help to lift the poor out of the mire, favor and friendship, that so we may be the better able to relieve them that are oppressed, all things needful and profitable for this life that therewith we may do good unto those that be in need or necessity, and that thereby we may glorify our Father which is in heaven. So then to take me as if I thought that we may not medle with, or use earthly things & temporal blessings, were to mistake me. But this I say with the Apostle, that we must use them as though we used them not, namely so we must use them as that we be not entangled with them, nor mastered by them. We must not be entangled with the affairs of this life, as the Apostle speaketh. And as the Prophet saith of riches that if they increase we may not set our hearts upon them, so is it to be said in general of all earthly things, we may not set our hearts upon them. We may not, as our Apostle saith elsewhere, set our affections on things which are on the earth: and as here our Apostle saith, we may not mind earthly things to set our study and our delight thereon. For if we do, then shall we be of those many which the Apostle here speaketh of, and whom he would that we should not follow: yea, if we mind earthly things we shall fall into temptation and snares, and into many foolish & noisome lusts which drown men in perdition and destruction. Let us not therefore follow the example of them which mind earthly things, let us not set our affections on the things which are on the earth: let us use them, and let us labor to use them to God's glory, but let us not set our hearts upon them, nor suffer our selves to be entangled with them. Let us give our hearts unto our God, let us set our affections on things which are above, and let our conversation be in heaven, which is the next point to be handled.

LECTURE LXXI.

FOr our conversation] This is the second reason which the Apostle useth to move the Philippians to follow him, and such others as walk so as they have him for an ensample. For so it is delivered in the original as a reason, for our conversation &c: a reason, I say, not of that which immediately went before, but a reason of his exhortation in verse. 17. where it is said, brethren, be ye followers of me &c. yet so that the reason is drawn from the antithesis of that which went immediately before. In these words then we have the second reason of the Apostles former exhortation, drawn from the antithesis of that which immediately went before. For as in the former reason he shown that they were not to follow those false teachers which walked otherwise then they had him for an ensample, both by their study, and by their end, which was damnation; so now he showeth that they are to follow him, and such others as walk so as they have him for an ensample, both by the clean contrary course of study, which he, and such as he is follow, and by the contrary end, which is glorification. This then is the manner of the Apostles proceeding: His exhortation is, brethren, be ye followers of me &c. His reason is; for our conversation, or our City whereof we are citizens, is in heaven, not in earth that we should mind earthly things, or make our God our belly; but in heaven, from whence also we look for the Savior, even the Lord Jesus Christ, by whom we look for another reward of our walking, then that which the wicked have, even the glorification of our vile bodies by that his powerful working whereby he is able to subdue &c.

In this reason then I note these three principal points showing themselves in a threefold profession which the Apostle maketh in the behalf of himself, and such others as walked as he did. The first is a Christian profession of their present conversation in these words, for our conversation &c. The second is a Christian profession of their expectation of Christ's second coming to save them, in these words, from whence also &c. The third is a Christian profession of their certain hope of the glorification of their vile bodies by the powerful working of Christ, in these words, who shall change our vile bodies &c. Now touching their present conversation, the Apostle maketh this Christian profession, our conversation is in heaven: which is as if the Apostle should have said, It is not so with us as with those false teachers newly mentioned: For they as men of this world mind earthly things, and set their delight and affections thereon: but we carry and behave our selves in this life as citizens of the heavenly Jerusalem, setting our affections on the things which are above. For so the words in the original are as if we should thus read; our City whereof we are citizens, and whereunto we have right, is in heaven. So that his meaning is, that they carry and behave themselves, and so converse here in this life as citizens of the heavenly Jerusalem, minding that, and the things which beseem that. Touching the second point, namely their expectation of Christ his second coming to save them, the Apostle maketh Christian profession, when he saith, from whence &c which is as if our Apostle should have said; a reason why our conversation is in heaven is, because from heaven we certainly look and wait for the appearing of our Lord Jesus Christ, when he shall come as a swift judge against all them that have made their belly their God, but as our Savior to give us an inheritance among them that are saved. In the last verse the Apostle maketh a Christian profession of their certain hope of their glorification, whereof more particularly hereafter. Now let us see what observations we may gather hence for our own use and instruction.

The first thing which I note is the Apostles Christian profession which he maketh in the behalf of himself, and such others as walked so as he did touching their present life and conversation, which is, that they carried and behaved themselves in this life as citizens of heaven, setting their affections on the things which are above. Whereof the Apostle maketh profession to this end, that hereby the Philippians might be induced to follow him, and such as he was, that seeing their conversation to be such and so holy in comparison of others▪ they might make their choice of following them, and have their conversation such as they heard and law that theirs was. Hence then I observe what the life and conversation of God children ought to be in this vale of misery, and valley of tears: we should carry and behave our selves here as pilgrims here on earth, and having our City in heaven, as citizens of the heavenly Jerusalem, fixing our faith, hope, and love there, settling our thoughts, desires, and affections there, having our hearts, minds, and wi • l • there, and living under the laws that are given and kept there. This our Apostle showeth in the first chapter of this Epistle, where he exhorteth the Philippians, saying, Only let your conversation be, as it becometh the Gospel of Christ. Where the Apostle useth the word whence this word here used is derived: And the exhortation implying a duty, it is as much in effect a • if he had said, that we ought so to walk as citizens of the Saints and of the kingdom of God, holding on in that course which beseemeth the profession of the Gospel. The like exhortation also the Apostle Peter maketh, where he saith, As he which hath called you is holy so be ye holy in all manner of conversation, because it is written▪ be ye holy, for I am holy Which exhortation likewise implying a duty, it appeareth that our conversation should be in all holiness as becometh the Saints of God, and citizens of hi • kingdom. But most plain to this purpose is that of ou • Apostle where he saith, If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand o • God: set your affections on the things which are above. For in this place the Apostle showeth most plainly, that if we be risen with Christ by the virtue of his resurrection, then we are in mind and affection even while we are in the body to ascend up into heaven, and even to dwell with him where he is at the right hand of God. And why should it seem strange unto any, that even while we live here in the body we should have our conversation in the heavens? Where should the body live but where the head liveth? If then Christ which is our head and our life be in heaven, we also which are the members of his body should have our life in heaven where Christ which is our life is? Again, where should the spouse love and like to be, but where her well-beloved bridegroom is? Her heart and her soul should be so knit unto him, as that where he is there should she be also. Nay our Savior himself tells us, that where our treasure is there will our hearts be also. Is then Christ in whom are hid all the treasures of wisdom and knowledge, the treasure and joy of our souls? If he be, then where he is, there will our hearts be also.

In body it must needs be that we walk on earth amongst the sons of men till our earthly house of this tabernacle be destroyed, and we be clothed with our house from heaven. But here we have no abiding City: In token whereof we read that the holy Patriarchs dwelt in tents, counting themselves only pilgrims upon earth, and as guests in an Inn for a night, and looking for a City having a foundation whose builder and maker is God. Nay what else is here but a vale of misery, and a valley of tears? How are we here assaulted on every side with the world, the flesh, and the Devil? How do the wicked and ungodly of the earth take secret counsel together against us, saying, come let us root them out that they be no more a people, and that their name may be no more had in remembrance? How do the lust of the flesh, the lust of the eyes, and the pride of life swarm like grasshoppers upon the face of the earth? How manifold are our necessities, infirmities, miseries, distresses, perils, crosses, troubles, temptations, afflictions, losses, griefs, and anguishes both in soul and in body while we are in the body? Even such and so many that we have great reason with our Apostle to sigh whiles we are in this tabernacle, and to desire to remove out of the body, and to dwell with the Lord. Seeing then that here we are but pilgrims and strangers, and have no abiding City; being that here is but a vale of misery, and a valley of tears, we are not here to pitch the resting place of our souls, but living here in the body we are in heart and sole, in mind and affection to have our conversation in heaven. And that so much the rather, because man that is borne of woman is but of short continuance here on earth, and full of trouble and misery. For wherein should ye have joy, or peace, or comfort in the Holy Ghost, nay how should he not be swallowed up of grief, and sorrow, and vexation of the spirit, if in soul he should not ascend into heaven and set his affections on the things which are above? For thus it is that though our outward man be troubled, yet our inward man is comforted; though in body we be afflicted and distressed on every side, yet in our souls we have peace and joy of the Holy Ghost, even because our conversation is in heaven, whence it is that we look not on the things which are seen, but on the things which are not seen. This point might be farther enlarged. But by this it doth appear that the children of God ought in this life to have their conversation in heaven, walking as citizens with the Saints, and of the household of God. Will ye then see for your farther use and instruction what manner persons ye ought to be in holy conversation and godliness, that living in the body ye may be said to walk as citizens of the heavenly Jerusalem, and to have your conversation in heaven?

1. If we will walk in this life as citizens of the heavenly Jerusalem, and approve our selves to have our conversation in heaven, we may not war after the flesh, or suffer our selves to be entangled with the affairs of this life. For these two, to mind earthly things, and to have the conversation in heaven, are, as we see in this place, so opposed the one unto the other, that the one is a plain note of inordinate walkers, and the other a sure token of our adoption into the sons of God to be partakers of the inheritance among the Saints. Whereupon it is that the Apostle plainly protesteth against the one, but cheerfully professeth the other. Though (saith he) we walk in the flesh, yet do we not war after the flesh. And again, No man (saith he) that warreth, he meaneth to God in the spirit, and therefore the vulgar interpreter puts it into the text, no man that warreth entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a soldier. And the like is very usual. But see how cheerfully he professeth in this place that his conversation is in heaven; and in another place, that his house is from heaven; and in other places, that he walks in the spirit, and minds those things which are above. This one thing then must we care if we will walk as citizens of heaven, that we walk not after the flesh, nor set our affections on the earth, nor suffer our selves to be entangled with the love of the world. For (as John saith) if any man l •• e the world, or the things that are in the world, the love of the Father is not in him. We must therefore so use the world as though we used it not: And in no case we may so set our affections on anything in this life, that our soul should so cleave unto it as the soul of Shechem unto Dinah the daughter of Jacob: for death will surely follow as it did upon Shechem.

2. If we will walk in this life as citizens of the heavenly Jerusalem, and approve our selves to have our conversation in heaven, we must so wrestle against all temptations, and all assaults of the Devil, that having finished all things we may stand fast. For so shall we indeed walk as citizens of the household of God, if our case being as our Apostles was, we can say with our Apostle, we are afflicted on every side, yet are we not in distress, in poverty, but not overcome of poverty, we are persecuted, but not forsaken, cast down, but we perish not. Thus we make a good trial of our selves, and show plainly that we walk not as men simply, but as men of God. For it cannot be that we should not be tempted, and assaulted, that we should not have fightings without, and terrors within, as the Apostle professeth he had. Nay if we be without such corrections, whereof all God's children are partakers, we are bastards, and no sons. But if we at such times shall take unto us the whole armor of God, if we shall girde unto us the sword of the spirit which is the word of God, as our blessed Savior for our example did, we shall be sure to quit our selves like men, and to quench all the fiery darts of the Devil. It may be indeed, that after ye have fled from us by thus resisting him, he will again assault us. And so we see he did with our blessed Savior in the place mentioned. He left him not with once or twice, but again, and again, and again he tempted him. We must then as he did still resist him, and still fight against him with the sword of the spirit. So shall we fight with Michael, and Michael shall fight with us against the Dragon, and we shall prevail: for in that he was tempted, he is able, and will also succor them that are tempted. This then must be another care that we must take if we will walk as citizens of heaven, that in all temptations and troubles whatsoever we may stand fast: for so shall we be good citizens indeed if whatsoever battery be laid against us still we stand upon our guard, and hold out every enemy.

3. If we will walk in this life as citizens of the heavenly Jerusalem, and approve our selves to have our conversation in heaven, we must yield our selves to be guided and governed by the laws of that City, and to live in all obedience under those laws which are given and kept there: for every citizen is to be governed by the laws of his City, and to yield all obedience thereunto. As then the Angels in heaven are always ready to obey & execute his will, going when he biddeth, and returning when he calleth; so we as dutiful & obedient children should with all willingness and cheerfulness apply our selves unto his sacred will, never attempting anything contrary thereunto. For if when he sets it down as a law, that we fly that which is evil, and do that which is good &c, we contrariwise fly that which is good, and follow that which is evil; we are no more citizens, but plain rebels; we have no conversation in heaven, but we plainly fight against heaven, and against God. This then must be a third care that we must take if we will walk as citizens of heaven, that we yield our selves to be governed by the laws of that City, and live in all obedience under those laws which the King of heaven hath given, and commanded to be kept. Otherwise how can we say that our conversation is in heaven, if we submit not our selves unto the laws, and conform our lives unto the will of our father which is in heaven?

4. And lastly, if we will walk in this life as citizens of the heavenly Jerusalem, and approve our selves to have our conversation in heaven, we must in heart, in mind, and in soul ascend up thither, our thoughts, our desires, and our affections must be settled there, our faith, hope, and love must be roo • ed and grounded there. By faith we must always be looking unto Christ Jesus the author and finisher of our faith, where he is set at the right hand of the throne of God. In hope we must always wait for that inheritance immortal, and undefiled, and that fadeth not away, reserved in heaven for us. In love we must always be fast tied unto him who is love it self, whom we have not seen, and yet love him, and in whom now, though we see him not, yet do we believe, and rejoice with joy unspeakable and glorious. Our affections must always be set on the things which are above. Our desires must always run on the things that belong unto our peace. Our thoughts must always be musing of the judgments of his mouth. Our hearts must always be lift up unto the Lord. Our souls must there always repose themselves where true joys are to be found. And our minds must always be occupied in the meditation of those joys which are prepared to be shown in the last time. For thus though we be absent in body from the Lord, yet even whiles we are in the body, we are and dwell with the Lord. And unless we thus be and dwell with the Lord, we cannot say that our conversation is in heaven, no more then we can say that our hearts cleave steadfastly unto the Lord, when they are set on riches, and on the pleasures of this life.

Now then that ye see that ye ought to have our conversation in heaven, and likewise how to walk to have your conversation in heaven, it behooveth you, men and brethren, to look unto it whether your conversation be such as it ought, and whether it be where it ought to be. Look unto the earth how ye are minded towards earthly things: look unto the temptations of this life how fast ye stand against them: look unto the law and will of God how ye conform yourselves unto it: look unto the things which are above, how in heart and soul ye are affected toward them, and hereby try whether ye can say with the Apostle, our conversation is in heaven. If thou hast so used the things of this life, as that though • hast not too too much loved the world, nor the things tha • are in the world; if thou hast manfully resisted the temptation • of this life, and overcome them; if in holy obedience though • hast conformed thy life unto the will of thy God; if being absent in body from the Lord, thy soul & thine affections have been set on the things which are above, where true joys alone are to be found, what a comfort may it be unto thy soul to have such a testimony that thy life and conversation hath been in heaven? O but here will the good soul say, I mean the troubled and afflicted soul: True indeed, I might be comforted if I found it thus with me: but thus it is with me; though I have not wholly minded earthly things, yet have I minded them more then I should; though I have withstood such temptations as have assaulted me, yet in great weakness; though I have delighted in the law of the Lord, yet have I often turned out of the way of his commandments; though I have affected the things which are above, yet have mine affections been too much divided between the things which are above, and the things which are on earth. Well, let not thy soul be troubled nor fear. Doest thou see, and know, and acknowledge thus much? David saith, that he confessed his sin unto the Lord, and so he forgave the punishment of his sin. Fear not then, but that he who hath opened thine eyes to see, and thy heart to acknowledge thy weakness and imperfection, will pardon this weakness and imperfection whatsoever it is. Again, feelest thou some seeds, some beginnings of these things in thee? Who is it that hath sown, and begun these things in thee? Even that God that hath said, I will not fail thee nor forsake thee, and therefore will perform that good work which he hath begun in thee until the day of Jesus Christ, and will cause those holy seeds to bring forth their fruit in due season. Yea comfort thyself herein, if it be with thee as thou sayest, that thy conversation hath been in heaven. For art thou sorry that thou hast more minded earthly things then thou shouldest? that temptations have so nighly surprised thee? that thou hast so often turned aside from the law of thy God? that • hine heart and affections of thy soul have been more divided twixt heaven and earth then they should? And doest thou de • i • e in thy soul daily more and more to be weyned from ••• nding earthly things, to be strengthened against temptations, • o be conformed in thy will unto God's will, and to walk with • hy God with a perfect heart? This also is a sure token that • hy conversation is in heaven: for where the perfection of that which should be is wanting, there an holy desire and affection unto that which should be is accepted. If therefore in searching out thy heart and thy reins for the trial of these points, thou find it to be with thee as thou sayest, thou hast great cause of comfort and joy in the spirit.

But if in trial it appear that as thou hast lived in the flesh, so thou hast walked after the flesh, neglecting the Law of God, yielding thyself captive unto the law of sin, setting thine affections on the things which are on earth, and never minding the things which are above, then surely thou art a stranger from the life of God, and the way that thou walkest leadeth unto hell. Look therefore well unto it, and let every man have that care of his ways, that howsoever he live here in the body, yet in mind and affection he may have his conversation in heaven. And to this end, weyne yourselves daily more and more from the love & care of these earthly things. He that weepeth through adversity, let him be as though he wept not; he that rejoiceth through prosperity, let him be as though he rejoiced not; he that buyeth, as though he possessed not; he that useth this world, as though he used it not: for the fashion of this world goeth away, and all things in the earth are but mere vanity. Take unto yourselves the whole armor of God, wrestle harder and harder daily against all temptations and assaults of the Devil, fight a good fight, stand fast, quit yourselves like men, resist the Devil, and he will fly from you. Conforme your wills daily more and more unto God's will, yield yourselves daily more and more to be governed by his laws, order your steps so here in his ways, as having right into that City whereof also ye shall have possession. And though ye live here in the flesh, yet ascend in heart, in mind, and in soul into heaven, let your thoughts, and desires, and affect • ons be settled there, your faith, your hope, and your lou • let them be rooted and grounded there. And then among •• other benefits this shall not be the least, that death shall no • come hastily upon you, yea ye shall cheerfully think vpo • death, death shall be unto you an advantage, and when th • will of God is, ye shall desire to be loosed and to be wit • Christ, to remove out of the body, and to dwell with th • Lord. For what is the cause why we so fear death, why we • are so loath to die? Here it is; because in the days of our flesh we have not had our conversation in heaven. Our mind • were set upon earthly things, and therefore we are loath to par • with them. We never fought against any temptation, nay th • strong man possessed us in such peace, that we never knew what temptation meant, and therefore we know not where to live better then here. We regarded not to submit our selves to the laws of God to be governed by them, and therefore we shrink at death for fear of a judgment. We never ascended into heaven in our hearts or souls, we never raised our thoughts, our desires, or our affections so high, we never tasted in our selves any sparkle of those joys which are prepared to be shown in the last time, and therefore we long not after heaven, but we rather love to live here on earth. These are the things (I say) that make us shrink at death, and loath to die. Let us then hearken unto these words of exhortation, and let us have our conversation in heaven. If we shall, then shall death be welcome unto us, and we shall accept it as the end of our pilgrimage, and as the way to our abiding City Jerusalem which is above, and unto Christ which is our life. For the more we ascend while we are in the body, in our souls and spirits, in our meditations and desires, in faith and hope into heaven, the more will we desire to remove out of the body, that we may forever dwell with the Lord, and therefore we will the more cheerfully open unto death when he knocks at our doors. I hear that the example of this our sister may be a good provocation to stir you up unto these things: for they that were with her give her this testimony, that in this time when the Lord had laid his hand upon her, she quickly set apart all mind of earthly things, patiently •• bmitted her self unto the will of the Lord, willingly set her • ections on the things which are above, and desired nothing more then to hear and think of her Lord and God, her Sa • iour and Redeemer. I beseech almighty God the Father of our Lord Jesus Christ, that both her examp • e, and the words • hich ye have heard this day with your outward ears, may so preua • le with you, that in this life ye may walk as citizens of the heavenly Jerusalem, having your conversation in he • en, weyning yourselves from the world, and the things that •• e in the wor • d, manfully fighting against all temptations and assa • lts of the devil, conforming yourselves in all obedience unto the laws of his kingdom, and while ye live here in the body climbing up into heaven, that when death comes, and ye must remove out of the body, ye may dwell forever with the Lord, and be received into the full possession of that inheri • ance immortal, and undefiled, which is reserved in heaven for you.

LECTURE LXXII.

FRom whence.] This is the second Christian profession which the Apostle maketh in behalf of himself, and such others as walked as he did; and it is of their expectation of Christ his second coming to save them. Which also yield • h a reason why they have their conversation in he • en Our conversation, saith the Apostle, is in heaven. And why so? From heaven we certainly look and wait for the appearing of our Lord Jesus Christ, when he shall come as a swi •• Judge against all them that have made their belly their Go • but as our Savior to give unto us an inheritance among the • that are saved: therefore our soul-conversation is in heave • where now Christ is, and whence he shall come in that day t • save us. In that the Apostle saith, from whence, he noteth th • place whence Christ his second coming shall be, and consequently the place where now he is according to his humanity • for there now he is whence at that day he shall come, sittin • now in glory at the right hand of the throne of God in heaven, whence he shall also come in glory to judge both th • quick and the dead. Again, in that he saith, from whence als • we look for the Savior, he signifieth their patient expectation and waiting for the appearing of our Lord Jesus Christ, when he shall appear the second time without sin unto salvation 〈◊〉 for Christ being then already descended from the bosom o • his Father, and having offered up himself without spot unto God to take away the sins of such his chosen children a • through faith in his blood have their consciences purged from dead works to serve the living God; now they waited and looked for the promise of his second coming, when he should come in the clouds to be glorified in his Saints, but to render vengeance unto them that know not God, nor obey the Gospel of our Lord Jesus Christ. Again, in that he saith, from whence also we look for the Savior, even the Lord Jesus Christ, he noteth the person of him whose second coming from heaven in the clouds they waited and looked for; which is the Lord Jesus Christ the Savior. The Lord, who is to be feared, having all sovereign power given unto him in heaven and in earth. The Lord Jesus, who is to be feared and loved, having laid down his life for us to save us from our sins, and to free us from condemnation the due desert of our sin. The Lord Jesus Christ, who is to be feared, loved, and reverenced, having as our Priest reconciled us unto God, and as our Prophet instructed us in the will of God. Unto all which the Apostle addeth this, that further he calleth him the S • uiour, for that then in his second coming he should not only save them and free them from sin and condemnation, which he did at his first coming in his humility, but shou • d •• ue them and free them from death and corruption, and • ring them into the full possession of that inheritance pur • hased in heaven for them. So that ye see the general point • ere spoken of is Christ his second coming in glory: the • articular points are, the place whence the second coming • hall be, the patient expectation and waiting of the faithful • or the second coming, and the person of him that shall • ome in this second coming which the faithful so look • or. Now let us see what notes and observations we may ga • her hence, whereof to make some further use and instruction • or our selves.

The first thing which I note is the Apostles Christian pro • ession which he maketh in the behalf of himself, and such others as walked so as he did touching the place whence they waited for the appearing of our Lord Jesus Christ. They loo • ed for the coming of the Lord Jesus Christ from heaven, • here they had set their affections, where they had their soul-conversation. Hence then I observe a ground of that point of an article of our faith, wherein we believe that Christ shall come from heaven with glory to judge both the quick and the dead. Whereunto also the Scriptures give witness often elsewhere; as where the Angels told the Apostles, saying, This Jesus which is taken up from you into heaven, shall so come as ye have seen him go into heaven: and again, where the Apostle saith, that the Lord shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God: and again where our Savior himself tells his disciples, that the son of man shall come in the clouds of heaven with power and great glory. But what needeth further proof of this point? It is a thing which we all believe and confess, that Christ being ascended into heaven where he sitteth at the right hand of the throne of God, shall come again from heaven in his appointed time with power and great glory, so that every eye shall see him, yea even they which pierced him thorough, and shall render unto every man according to that he hath done, whether it be good or evil. The uses which we are to make hereof are these.

First, to beware of such false teachers as tell us that the body of Christ is not only in heaven, but in earth also, in every Kingdom, in every City, in every parish, in every loaf, i • every piece of bread and cup of wine where the sacrament i • received. For do we look that he shall come from heaven the second time with power and great glory? And shall we • not think that now he is there whence then he shall come? True it is that Christ as he is God is not in heaven alone, o • limited unto any place, but filleth all places, being infinite and incomprehensible. But as he is man, so is he there alone whence he shall appear the second time unto salvation: for so it is written, that the heavens must contain him until the time that all things be restored. And wat else is it but to destroy the nature of a true body, to say that it may be in diverse places at one time? Let this for this time suffice us: We look for Christ as he is man from heaven, therefore as he is man he is in heaven: the heaven must contain him till all things be restored, therefore he is alone in heaven: he hath a true body, therefore he cannot be in diverse places at once. Beware therefore of such deceivers, that ye give no place unto their error, and trust perfectly that Christ sitteth at the right hand of the throne of the majesty in heaven, having no corporal presence elsewhere, and that from thence he shall come to render vengeance unto the wicked, and to be glorified in his Saints.

Secondly, this should teach us to beware of such mockers as walk after their lusts, and say, Where is the promise of his coming? The holy Ghost hath said it, that he shall come from heaven the second time with power and great glory. And hath he said it, and shall it not come to pass? It is not for us to know the times and the seasons which the Father hath put in his own power. Nay Christ himself saith, Of that day and hour when he shall come know th no man, no not the Angels in heaven, but God only. Nay Christ himself as he is man knoweth it not. We know perfectly, which is enough for us to know, that the day of the Lord shall come even as a thief in the night. Now if the good man of the house knew at what watch the thief would come, he would surely watch for that time, but would be very secure for other times. It is enough therefore for us to know that he shall come. And this, that we know that he shall come, but know not the time when, should exercise our faith and patience, bridle our curiosity, and contain us in the fear of God, in godliness, and in all watchfulness at all times, lest he come upon us at unawares, and find us without oil in our lamps, either beating our fellow-servants, or eating and drinking with the drunken, or running after noisome lusts, and the foolish cares of this life. The Lord is not slack concerning his promise, as some men count slackness, but is patient towards us, and would have all men to come to repentance. Yet a very little while, saith the Apostle, and he that shall come will come, and will not tarry. Beware therefore of such mockers as in scorn and derision say, Where is the promise of his coming? Watch ye and pray continually, that ye may be counted worthy to escape all the things that shall come to pass upon such mockers, and that ye may stand before the son of man.

The third use which we are to make hereof, and whereat our Apostle especially aimeth, is, that hence we should learn to have our conversation in heaven. For do we look that the Savior shall come the second time from heaven? Great reason then that we should have our conversation in heaven, that in heart, mind, and soul, we should ascend thither, that our faith, hope, and love should be rooted there, that our thoughts, desires, and affections should be settled there. Had Daniel reason to open his windows towards Jerusalem, and to pray towards it three times a day, because of God's promise unto his people when they should pray toward that Temple? And is there not far greater reason for us that we should always lift up our hearts unto the Lord, and have our soul-conversation in heaven, from whence we do look for our blessed Savior? The children of light herein may learn a lesson of the children of this world, and of the children of darkness: for where is the merchants mind but where his goods are, and where he hopes for commodity? where is the husbandmans heart but on his harvest, and where he looks for the fruit of his labors? Where are the affections of the voluptuous or ambitious man set, but where the things are which their soul most desireth? Where else then should the Christian man's conversation be but in heaven, from whenc • we look for the Savior, even the Lord Jesus Christ? Let v • not then with Reuben, and Gad, and half the Tribe of Manasseh desire to tarie on this side Jordan without the Land of promise, but let us go into the heavenly Canaan, and dwe • l there, and walk as Citizens of the heavenly Jerusalem. If we count that we have our treasure in heaven, let us also have our hearts in heaven. Otherwise we show plainly that we have not our treasure in heaven. For, as our Savior tells us, where our treasure is, there will our hearts be also. There Christ is, thence we look for the Savior, therefore even while we are at home in the body, let us have our soul-conversation there in heaven where he dwelleth, and whence we look for him.

The second thing which I note is in the person of the Apostle, and others like unto himself. For here ye see that the Apostle in behalf of himself, and such others as walked so as he did professeth that they looked for the Savior, even the Lord Jesus Christ, which their expectation plainly argued the fervent desire, and earnest longing which they had for the appearing of Christ the second time unto salvation. Whence I observe the gladsome expectation of the faithful children of God for the second coming of Christ, when he shall come in the clouds of heaven to judge both the quick and the dead. They look and wait for it, their souls long after it, and with lift up hearts and voices they cry, and say, How long Lord holy, and true, come Lord Jesus, come quickly. It is said in the Epistle to the Romans that the fervent desire of the creature waiteth when the sons of God shall be revealed. The word signifieth an earnest waiting of the creature, such as is the waiting of them that are set in a watch-tower to descry, when the sons of God shall be revealed; i. when it shall be manifestly known, not only unto themselves by faith, but unto men and Angels that they are the sons of God. For, as John speaketh, Now we are the sons of God, but yet it doth not appear what we shall be; and we know that when he shall appear, we shall be like him: for we shall see him as he is. And, as our Apostle speaketh, when Christ which is our life appeareth then shall we also appear with him in glory. For then shall he change our vile body that it may be fashioned like unto his glorious body. So that the time for which the creature waiteth is the second coming of Christ. Doth then the creature, even the heaven and the earth which God created in the beginning wait with such a fervent desire that they sit as it were in a watch-tower continually beholding when Christ shall appear the second time unto salvation? How great then and gladsome may we imagine the expectation of the faithful children of God to be for the second coming of Christ, when they shall not only be renewed, as the creature, but have a full complement of everlasting blessedness? And therefore the Apostle addeth, and not only the creature, but we also, yea we much more which have received the first fruits of the spirit, even we do sigh in our selves waiting for the adoption, even the redemption of our body; i. waiting for the consummation of our adoption and redemption, when we shall fully possess our inheritance with the Saints in heaven. This the Apostle commended in the Corinthians that they waited for the appearing of our Lord Jesus Christ. And likewise in the Thessalonians that they looked for the son of the living and true God from heaven. And this is a thing which should be commended in us all. For the grace of God which bringeth salvation unto all men hath appeared, and teacheth us that we should deny ungodliness, &c. looking for the blessed hope and appearing of the glory of the almighty God, and of our Savior Jesus Christ. Again, we, I say, much more, because the creature only waiteth that it may not afterwards be subject unto corruption, or vanity, but the faithful that they may also judge the wicked, and reign with him forever and ever. Neither only doth this comparison with the expectation of the creature, show what the expectation of the faithful is for the second coming of Christ; but much more will it appear if we shall compare it with the long wished, & most desired first coming of Christ in the flesh to destroy sin in the flesh. We read how greatly the Patriarchs, and Prophets, and holy Saints of God in the Old Testament desired, and longed for that seed of the woman, that star of Jacob, that Prince of peace, that righteous branch, that Emmanuel. Our blessed Savior himself testifieth of Abraham that he rejoiced to see his day, i the time wherein he came in the similitude of sinful flesh, and he saw it saith he, namely with the eye of faith, and was glad And in another place he tells his Disciples that many Prophets, and Kings had desired to see those things which they saw and had not seen them, to hear those things which they heard and had not heard them. And that good old Simeon notably expressed his great desire which he had to see Christ in the flesh, when taking him in his arms he praised God and said, Lord now lettest thou thy servant depart in peace according to thy word: for mine eyes have seen thy salvation &c. Was his first coming so much expected and desired by them then, and shall we think that his second coming is not much more desired by the faithful now? It was joyful no doubt to see him come in the flesh; but shall it not be much more joyful to see him come in glory? It was joyful to the shepherds, and to the wise-men of the East to see the babe with Mary his mother, and Joseph: but shall it not be much more joyful to see him attended upon with ten thousands of Saints and Angels? Ioyfull, to have the earnest of our salvation; but shall not the inheritance of it be much more joyful? Ioyfull, to have the sting of death, and the victory of the grave taken away; but shall not the utter exemption from death and corruption be much more joyful? Then shall the sheep be gathered into the fold never to be in danger of the wolf, or of wandering: then shall the corn be gathered into the barn never to be shaken with the wind, or mingled with the chaff again: then shall there be a perpetual Sabbath and no work day after it; an everlasting Jubilee when all bondage shall cease: then shall all tears be wiped from all eyes, no more sorrow, nor crying, nor pain shall be, but peace, and gladness, and joy, such as eye hath not seen, nor e • re heard, nor hath entered into the heart of man. This is the expectation of the faithful, which maketh them to look and long for the blessed appearing of our Lord Jesus Christ. And now see the reason why the faithful look and long for the appearing of our Lord Jesus Christ. Now they are pilgrims, then they shall come to an abiding city: now they are compassed with sorrows, then shall all tears be wiped from their eyes: now they are in continual fight, then shall every enemy be subdued unto them: now they are absent in body from Christ, then shall they follow the Lamb whethersoeuer he goeth: now they know, and love, and believe in part, then that which is in part shall be abolished: now they walk by faith, then shall they walk before the throne, and before the Lamb for evermore: then shall be the day of their glorification, the day of their redemption, the day of their salvation, the day of their absolute consummation of all blessedness. This is the cause why their minds are ever running, their thoughts ever musing, their eyes ever looking, their souls ever longing after the second coming of Christ Jesus in glory. And for this cause they even reach after it, crying with the souls under the altar, How long Lord, holy, and true.

But as for the wicked and ungodly of the earth it is not so with them. They do fear and tremble at the remembrance of it. If they do but hear of it their countenance is changed, their thoughts are troubled, so that the joints of their loins are loosed, and their knees smite one against another, as we read of Belshazzar, when he saw the palm of the hand that wrote upon the wall. Yea so far are they from looking and longing after that day, that either they wish it might not be at all, or else that it might be deferred. And no marvel. For then shall the Lord come as a swift judge against them, in flaming fire, rendering vengeance unto them which shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power: then shall the wrath of the Lord so fiercely persecute them that they shall cry unto the mountains and rocks, fall on us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who may stand? then shall they hear that fearful sentence pronounced against them, depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels: and then shall they be cast into the lake of fire and brimstone where they shall be tormented even day and night for evermore, not for 1000. or 100000. year, but for evermore. This is the cause why they fear and tremble at every mention of that day: and for this cause they wish they might never see it.

Examine then yourselves, men and brethren, how ye stand affected towards the appearing of our Lord Jesus Christ at that day, whether ye look and long for it, or ye tremble and fear at the mention of it. Blessed are all they that wait for the Lord, saith the Prophet, for unto them that look for him shall he appear, as saith the Apostle, the second time unto salvation. Is the message then of Christ his second coming gladsome unto you? Is the remembrance of it joyful unto you? It is a sure token unto you that ye belong unto Christ Jesus, and it is a notable fruit and effect of your faith and hope in Christ Jesus. It may be that some of you looking more upon yourselves and your own sins then upon Christ and the bowels of his mercies, and being more sharp and severe toward yourselves then quick-sighted to look toward Christ Jesus, may feel some appalling in yourselves, or at least not that cheerfulness in expectation that should be. But let not your harts be troubled nor fear. Ye look not only upon your sins, or so on Christ as only a severe judge, and so despair in yourselves, and utterly abhor his coming, but ye look for him, though not without hope, yet without that cheerfulness which ye ought. In this weakness the Lord will perfect his praise, and unto these beginnings he will give a good issue. Only let my counsel be acceptable unto you: turn away your eyes from yourselves, and cast them upon Christ Jesus. He shall be your judge that is your Savior. He hath bid you look up, and lift up your heads, for your redemption draweth near: And he hath said it, that he that believeth in him hath everlasting life, and shall not come into condemnation, but hath passed from death unto life. Waite therefore patiently and cheerfully for the Lord for the grace of God which bringeth salvation to all &c.

The third and last thing which here I note, is in the person of him whom the Apostle saith that they look for from heaven, which is the Lord Jesus Christ the Savior. Wherein I observe a reason both why we should walk in this like as citizens of the heavenly Jerusalem, having our conversation in heaven, and why we should look and long for the second coming unto judgment. For why should it seem strange unto any man that living here in the body we should have our soul-conversation in heaven? Is not our Lord and King mighty in power to save and defend us, and to revenge us of our enemies in heaven? Is not our Jesus, who not by the works of righteousness which we had done, but according to his mercy hath saved us by the washing of the new birth, and the renewing of the holy Ghost, in heaven? Is not our Christ the Mediator of the New Testament, that hath reconciled us unto God, maketh continual intercession for us, and teacheth us outwardly by his word, and inwardly by his spirit, in heaven? Is not our Savior who in that day shall make up the full complement of our salvation, in heaven? where then should our conversation be but in heaven? where should the body be, but where the head is? where should the spouse be, but where the bridegroom is? not one of us all but we are stung with fiery Serpents, cursed sins, and noisome lusts which fight against the soul. If we will be healed and live we must look up unto the brazen Serpent lift up for that purpose. In heaven is our brazen Serpent even the Lord Jesus Christ. We must therefore while we are in the body lift up our eyes unto him, and have our soul-conversation in heaven, if now we will be healed of our infirmities, and if when we remove out of the body we will dwell with the Lord. And as this should be a sufficient reason to move us to have our whole conversation in heaven, so should it also move us to look and long for the second coming unto judgment. For shall our Lord and King come, which shall tread down • he Devil and all enemies under his feet, and leading captivity captive shall make us to triumph in the heavenly places? Shall our Jesus come then to be our judge that first came to save his people from their sins? Shall our Christ come, that offered himself upon the cross for us, and opened his fathers will unto us? Shall our Savior come to save us from death and corruption by glory, which first saved us from sin and condemnation by grace? What cause then have we to hearken unto the counsel of James, exhorting to be patient unto the coming of the Lord, yea what cause to cry with the souls under the Altar, How long Lord, holy, and true, dost thou not judge and avenge our blood on them that dwell on the earth? Yea to cry with John, Come Lord Jesus, come quickly. Unto this which hath been taught the example of our brother lying here before us may, as I hear, be a good provocation. My self knew him not, and therefore I can say the less of him. But by the report of them that knew him he was very studious, and for his time had profited well in the knowledge of such Arts as he applied himself unto. He was also, as I hear, religiously affected, and godly minded, having in good measure while he was in the body his conversation in heaven. And in the time of his sickness willingly submitted himself unto the will of his God, as one that looked for the blessed hope, and appearing of the Savior, even the Lord Jesus Christ in whom his soul rejoiced, and in the merits of whose death and passion his heart was comforted. The Lord grant that we may all live in his fear, and die in his favor.

LECTURE LXXIII.

IT remaineth now that we proceed unto the third and last branch, where the Apostle in the behalf of himself, and such others as walked as he did, maketh Christian profession of their certain hope of the glorification of their vile bodies by the powerful working of Christ Jesus, set down in these words, who shall change &c. They had their conversation in heaven, looking for the Savior from heaven, even the Lord Jesus Christ; and from heaven they looked for the Lord Jesus Christ, knowing that then he should change their vile bodies and make them like unto his glorious body &c.

The general point then here spoken is the glorification of our vile bodies in the day of Christ by the power of Christ. The particular circumstances which here the Apostle noteth are these, 1. who shall glorify us, namely the Lord Jesus Christ who shall change &c. 2. What he shall glorify in us, namely our bodies whose soul-conversation hath been in heaven. 3. the condition of our bodies what now they are, namely bodies of vileness, baseness, and abjectness, i. Vile, base, and abject bodies, subject to corruption, sin, and all kind of vanity. 4. The time when he shall glorify our vile bodies, namely in that day when he shall come in the clouds of heaven to judge both the quick and the dead, which I note out of this that he saith, who shall change, to wit in that day when he shall come from whence they look for him. 5. The manner how he shall then glorify our vile bodies, namely not by changing the substance of our bodies, in the form, or feature, or lineaments, or members of them, but by changing our vile bodies, .i. our body • which were created of God holy and good, but are now de •• led with our vileness, by changing these vile bodies, and fashioning them in quality like unto his own glorious body, so that of mortal they become immotall, of corruptible incorruptible, of natural spiritual, of weak glorious. 6. And lastly, the means whereby he shall thus glorify our vile bodies, namely by that divine power, and effectual working whereby he raised his own body from the grave, and whereby he is able to do what he will, even to subdue all things unto himself. These be the particular circumstances of this third branch of the Apostles reason. Which noting of them in this sort that we have done, may serve also for the explication and opening of the meaning of these words. Let us now therefore see what profitable notes we may gather hence for our farther use and instruction.

The first thing which I note is, who it is that shall change our vile bodies that they may be fashioned like unto his glorious body: which is, the Lord Jesus Christ. The observation then hence is, that after we have slept in the dust Christ Jesus shall raise us again by his power, and make our vile bodies like to his glorious body. He it is that being one God with the Father from before all beginnings in the beginning of time created us, formed us, and made us, and breathed into us the breath of life, and made us living souls. All things (saith John) was made by it, namely by the incarnate word of God, by the everlasting Son of the Father, and without it was made nothing that was made. And the Apostle saith, that by the Son of God were all things created which are in heaven and in earth, things visible and invisible: by him (I say) not only as an instrument, but as an efficient cause: For (as the Apostle saith) of him, and through him, and for him are all things. He likewise it is that in the fullness of time came into the world to redeem them which were under the law, and to save his people from their sins. When the fullness of time was come, (saith the Apostle) God sent forth his Son made of a woman, and made under the law, that he might redeem them which were under the law. And again, This is a true saying, and by all means worthy to be received, that Jesus Christ came into the world to save sinners. And therefore was his name called Jesus, because he should save his people from their sins. He also it is that in the end of times shall raise our bodies out of the dust, and make them like unto his glorious body. For the hour shall come, (saith John) in the which all that are in the graves shall hear his voice; and they shall come forth that have done good unto the resurrection of life, but they that have done evil unto the resurrection of condemnation. And in the chapter following, Whosoever eateth my flesh, saith Christ, and drinketh my blood, hath eternal life, and I will raise him up at the last day. And our Apostle in this place, from heaven we look for the Savior, even the Lord Jesus Christ, who shall change our vile body &c. So that he that in the beginning of time created us and made us, and in the fullness of time redeemed and saved us, shall also in the end of time, raise us up out of the dust of death, and glorify us with himself. Whereof also he gave us a sure testimony when he raised up himself from the dead no more to return unto the grave: And therefore the Apostle saith, He which hath raised up the Lord Jesus shall raise us up also by Jesus, and set us with the Saints.

Let this then serve to confirm and strengthen us in the point of our resurrection and glorification. Christ Jesus hath taken it upon him that he will raise us up at the last day, and glorify us with himself. Let us then lie down in peace, and commit that to him, and he shall bring it to pass. For is the glory and strength of Israel as a man that he should lie? Hath he said it, and shall it not be done? Let the Sadducees deny the resurrection: let the Philosophers and disputers of Athens mock at Paul when they hear him preach the resurrection: let the profane Atheist scoff and jest at the resurrection of the dead, and their glorification with the Saints, yet let us with Martha know that our brethren and we shall rise at the last day. He that raised the Rulers daughter from death to life in the house: he that raised the widows son from death unto life, as they were carrying him out to be buried: he that raised up Lazarus from death unto life, having laid four days in the grave, shall also raise us up, and shall change our vile body that it may be fashioned like unto his glorious body. Let us therefore hold fast this hope unto the end without wavering, and let us lay this upon Christ Jesus, who will surely do it, and will not fail.

The second thing which I note is, the time when Christ shall change our vile bodies, and make them like unto his glorious body. The time is in that day when the faithful look that he shall come in the clouds of heaven to judge both the quick and the dead. Which I gather from this that he faith, who shall change &c, joined with that he had said before, from whence also we look &c. For the meaning is, that from heaven they look for the second coming of Christ, who then in his second coming shall change &c. The observation then hence is, that in the last day, when Christ shall come in the clouds of heaven to judge the quick and the dead, then shall he raise up the bodies of them that have slept in the dust, and glorify them with his own self. Which point of the time of our second resurrection, and glorification of our bodies, the Holy Ghost often precisely noteth: as where it is said, The hour shall come in the which all that are in the graves shall hear his voice &c: and again, where Christ saith, I will raise him up at the last day: and again, where the Apostle saith, that they that are of Christ, at his coming shall rise again: and again where he saith, we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye at the last trumpet. All which places plainly show the time of the resurrection, and of the glorification of our bodies to be in the last day at the second coming of Christ unto judgment. In the mean time they shall sleep in the dust, and make their beds in the grave, they shall say to corruption, thou art my father, and to the worm, thou art my mother, and my sister.

This should teach us patiently with the faithful children of God to wait and look for the second coming of Christ Jesus, yea even to long and reach after it, because then these cracked and frail vessels shall be in better case then now they be. Now they are vile, and rotten, and naught, but then shall they be changed & made like unto Christ his glorious body; and then shall they be united to the souls to receive that blessed inheritance which God the Father of old hath prepared, God the Son of late hath purchased, and God the Holy Ghost doth daily seal in the hearts of God's children. That is the time for our full deliverance, our full redemption when all things shall be subdued under him. And till that time after that death once destroy these bodies, the grave shall be our house, and we shall make our bed in the dark.

The third thing which here I note is, what it is that Christ in that day shall raise up again, and glorify, namely our vile body. Whence my first observation is, that since sin entered into the world, and death by sin, such is the condition of our bodies here that they be vile, subject to all infirmities, miseries, mortality, corruption, and all kind of vanity. The experience whereof is so common, and so well known unto us all, that it shall not be needful to prove it unto any of us How many aches, infirmities, diseases are we troubled withal in our bodies? What wounds, and swellings, and sores full of all manner of corruption are our bodies subject unto? What labors, what perils, what watchings, fastings, cold, nakedness, imprisonments, how many kinds of death are they subject unto? How soon are they cut down like grass? How soon do they wither as the green herb? How soon do they return unto the dust whence they first came? Or what privilege here have the bodies of them that come of noble houses, of honorable parents, of the blood royal? None at all, but their bodies are as vile, as here the Apostle meaneth, as subject to diseases, as needing all helps for health, is unable to endure labor, heat, cold, hunger, thirst, as unable to want sleep, rest, food, apparel, as soon cut down by the hand of death, as soon devoured by the worms, as soon turned unto the dust as the bodies of other men. And therefore our bodies without exception in the holy scriptures are called and likened unto grass, the flower of the field, to earthen vessels, to earthly houses, to tabernacles, to dust and • athe, &c. All flesh is as grass, and all the glory of man is as the flower of grass: the grass withereth, and the flower falleth away. Yea look what Job's body was that all our bodies are, if the Lord shall lay his hands upon them: Yea this shall be the state of our bodies to be thus vile, as the Apostle speaketh, till they be changed, and made like unto his glorious body.

This should teach us to pluck down our sails, and to abate the great daintiness of our bodies whereunto we are grown. Such silks and veluets, such ruffes and lawnes, such frizling and painting, such chains, bracelets, and rings, as now commonly we use, what else is it, but to cloth and adorn proud rottenness? Such choice of meats, daintiness of fare, variety of dishes, as in this heavy time of dearth and famine is some where used, what else is it but to feed the never satisfied belly? Nay are not some grown so nice that they may not suffer the wind to blow upon them, nor the sun to shine upon them? Is it not for some so hot in summer, and again so cold in winter, that they can find no time to come to hear even the holy word of God? And what else is it that we do thus cherish but a vile body, subject to all kind of vanity? The beginning whereof what is it but earth? the being whereof what is it but as from the earth? the end whereof what is it but to the earth? And yet what curiosity in clothing, and what daintiness in feeding this vile body? An allowance there is, and meet there should be, that according to each man's degree there be both costliness in clothing, and daintiness in feeding. But in each degree there is such excess of decency, as that it may be thought that no degree considereth what a vile body it is that they cherish. How much better were it that we should consider our selves, and that we should moderate our selves in these things each man according to his degree? Let us therefore whether we eat, or drink, or cloth our selves, remember that the bodies which we cherish are but vile bodies, dust and ashes, even very rottenness, and subject to all kind of vanity.

My second observation hence is, that Christ in the last day shall change our bodies not our souls, and raise up our bodies not our souls. For our souls in their very deliverance from the contagion of our bodies are purged and cleansed from every spot of sin, and immediately translated into heaven, and there abide till the last judgment. They die not, nor sleep, nor wander up and down, as some do foolishly imagine, but being spiritual substances they live and abide forever, as well out of the body, as in the body. Which appear as by the souls of the rich man and Lazarus, the one of which had immediately joy in Abraham's bosom, the other suffered woe and torments in hell immediately; so doth it also appear by that vision of John, where he saw the souls under the Altar &c: for there the present state wherein they are after their departure out of their bodies until the last judgment is described, namely that they are under the Altar, .i. that they remain continually under the hand of our Lord Jesus, and that they be in joyful rest under his custody and protection. Our souls then are not changed or raised up in the last day, but our bodies; even as we make confession in our Creed, when we believe the resurrection of the body: For therein we confess that we believe that in that day when the Lord shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God, he shall raise again these self-same bodies out of the dust of death, and unite them unto our souls, that in soul and body we may live forever with him in heaven in the perfect state of blessedness.

Yea but doth not the Preacher say, that the condition of the children of men, and the condition of beasts are even as one condition unto them? If then there be no resurrection of the bodies of beasts after this life, how do we say that there is any resurrection of the bodies of men? The meaning of the Preacher is, that man is not able by reason and judgment to put a difference between the dying of man and beast, as by his eye to judge otherwise of a man being dead, then of a beast being dead. But neither he there speaks of man's estate after death, neither what we know by the word of God touching the condition of man and of beast. For thence we know that the spirit of man ascendeth upward when it leaveth the body, and that the spirit of the beast descendeth downward to the earth; and that the body of the beast sleepeth forever in the dust, but the body of man shall be raised up at the last day unto life everlasting in the heavens How then doth the Apostle say, that flesh and blood cannot inherit the kingdom of God? There the meaning of the Apostle is, that the natural body as it is now subject to sin and corruption cannot inherit the kingdom of God, until it be glorified, forasmuch as none unclean thing entereth into it. This therefore is it that we teach, Christ shall raise up our vile bodies in the last day, and make them like unto his glorious body, and so possess us in soul and body of that kingdom prepared for us from before all beginnings.

Here then is a notable comfort for all God's children, that not only our souls after this life ended shall go unto God that gave them, but our bodies likewise in the last day shall be raised up again, and be made like unto Christ his glorious body, that our souls and bodies being united together we may live forever with him in his kingdom of glory. For hereupon thus we may resolve with our selves: What though I be afflicted and tormented? What though my miseries be as many and grievous as Job's were? What though I be racked, torn in pieces with wild horses, my body cast to the birds of the air, to the beast of the land, or to the fishes in the sea? I know that after this life ended there will follow a joyful resurrection. Thus Job comforted himself amidst all his extremities, saying, I know that my Redeemer liveth, and that he shall stand the last on the earth; and though after my skin worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold, and none other for me, though my reins be consumed within me. And so we read that the Saints of God mentioned to the Hebrews comforted themselves: For when they were racked and tormented they would not be delivered: and why? because they looked for a better resurrection. Whatsoever therefore trouble, affliction, adversity, misery, death do befall us or our friends, let us comfort our selves in this that there shall be an end of all troubles when all tears shall be wiped from our eyes, and that there shall be a joyful resurrection in the last day, and glorification of our mortal bodies.

My third observation hence is, that the resurrection of bodies unto glorification is only of them whose soul-conversation in this life is in heaven. For albeit in the resurrection not only the sheep, but the goats, not only they that have done good, but they that have done evil shall rise again with their bodies, yet the one only unto everlasting joy and glory, the other unto everlasting woe and misery. So saith John, They shall come forth that have done good unto the resurrection of life, and they that have done evil unto the resurrection of condemnation. The same also is most plain by that separation of the sheep from the goats in the last day, where it is said, that the one shall stand at his right hand, the other at his left; that the portion of the one shall be with the Saints of God in heaven, the portion of the other with the devil and his Angels in hell; that the one shall go into life eternal, the other into everlasting pain.

Whereof we are to make this use, that if we will have our part in the second resurrection after this life unto glory, we must also have our part in the first resurrection in this life unto grace. In this life we must rise from the death of sin unto the life of God in righteousness and true holiness, if in that day we will rise from the power of the grave unto life everlasting and blessedness in the heavens. For blessed and holy is he, yea only blessed and holy is he that hath his part in the first resurrection: for on such the second death hath no power. Let us therefore follow the counsel of Peter, let us amend our lives, and turn unto the Lord, that our sins may be done away when the time of refreshing shall come from the presence of the Lord. Let us in this life grow up in grace, that in that day we may rise up in glory. Thus much of the third point, viz. what Christ in that day shall raise and glorify.

The fourth thing which I note, is touching the manner how Christ shall in that day glorify our vile bodies, namely by changing not the substance of our bodies, but by changing our vile bodies and fashioning them in quality like unto Christ his glorious body. Whence I observe what shall be the glorified bodies of the Saints of God wherein at the hearing of his voice, and the sound of the trumpet they shall rise in that day. And this it is: Our corruptible bodies shall be raised up in incorruption, our mortal bodies shall be raised up in immortality, our bodies which were vile carcases shall be raised up in glory, our bodies which were weak shall be raised up in power, our bodies which were natural, needing food, raiment, rest, sleep, physic, and the like, shall be raised up spiritual, needing none of these things, but being as the Angels of God exempt from all wants and infirmities of this life. Our bodies in substance, in figure, in lineaments, and in members shall be the self-same that they were in this life, inasmuch as in these there was no change by the sin of our first parents: but in such vile qualities as by sin they were poisoned and infected with, they shall so be changed as hath been said. And this is the glorification of our bodies in that day. He that shall come to be glorified in his Saints, shall thus change the vileness of our bodies, and fashion them like unto his own glorious body. Of this glorification Daniel speaketh, where he saith, that they that be wise shall shine as the brightness of the firmament, and they that turn many unto righteousness shall shine as the stars forever and ever. And a glimpse of it Peter, James and John saw when Christ was transfigured in the mount before them. And the Apostle at large shows the whole manner of it to the Corinthians.

First then hence we learn that the body of Christ is not so deified or glorified, as that the essential properties of God are communicated to it, as to be omnipotent, infinite, present everywhere, &c. For this being true, that our bodies shall be made like unto his glorious body, then our bodies also should then be omnipote •• , infinite, everywhere, &c. which no man will say. They err therefore that maintain the body of Christ to be really present everywhere.

Secondly, hence we may learn not to be dismayed at whatsoever sickness, danger, or death. It may be that thus our bodies may be turned into the grave, and that death have there dominion over us for a season: but in the last day our bodies shall be taken out of the power of death, and made like unto Christ his glorious body.

Thirdly, hence we may receive great comfort that we have such a Savior as will thus change our vile bodies, and make them like unto his glorious body. He will be a perfect Savior, and therefore as he receives our souls at their depar • ure out of our bodies, to keep them safe under his custody • and protection, so will he also in the last day change our vile • odies, and make them like unto his glorious body, that so he may be a perfect Savior both of our souls and bodies.

The fifth and last thing which from these words I note, is • ouching the means whereby Christ in that day shall glorify • ur vile bodies. For here is the doubt which the carnal man • aches. He cannot see nor conceive how the bodies which are • urned into dust and ashes, which have been some torn in • eeces by the beasts of the land, some devoured by the fishes of the sea, some eaten up by the fowls of the air, how they • he same in substance should possibly be raised up again and • lorified. To meet then with this, my observation hence is, • hat Christ by that divine power and effectual working • hereby he raised up his own body from the grave, and • hereby he is able to do what he will, even to subdue all • hings to himself, shall raise our bodies in that day, even the • el • e same in substance that we laid down, and shall glorify • hem. Christ he is the first-fruits of them that sleep, and by • is resurrection he hath sanctified all the elect thereunto: and 〈◊〉 according to the working of his mighty power he raised • imselfe from the dead, so by the same working of his migh • ie power shall he also raise us up. It may be that this may • eeme impossible with men: but the things that are impossible • ith men are possible with God. And why should it seem so im • ossible? Can the potter make a new vessel of the same lump 〈◊〉 clay if the first fashion did dislike him? and is not God • uch more able out of our dust to raise again our dead bo •• es? Can the Goldsmith by his Art sunder diverse metals • ne from another, or the Alchemist draw one metal out of •• other? and is not God much more able to distinguish the • ust of men's bodies from the dust of beasts, and the dust of • ne man's body from another, and to draw out our bodies • o • whencesoeuer they lie? Was God able in the beginning 〈◊〉 create all things of nothing, and is he not much more able 〈◊〉 make every man's body at the resurrection of his own matter? Again, shall napkins be brought from Paul's body, and diseases depart from them? shall the shadow of Peter help the weak and sick? shall Elisha his bones give life to a dead corpse cast into his grave? and shall not Christ much more by his divine power change these vile bodies, and make them like unto his glorious body? He that doubteth of his power, shall be drenched up of his majesty. Take this one proof further from our daily experience. At night we lie down and sleep, and in the morning we wake and rise up again. Our death what else is it but as a sleep, and our resurrection what else but as it were an awaking again? And as in the one it is, so in the other the mighty power of God shall be seen, when by his power he shall raise us up out of the sleep of death, and glorify us with himself in the kingdom of hi • Father.

This then may serve us to meet with all doubts against this point of the resurrection and glorification of our mortal and vile bodies. He which is willing hath also power to do it, and by his power he shall raise us up in the last day, and shall change our vile bodies, that they may be fashioned like unto his glorious body. We are not therefore to doubt of it, lest so we also deny his power; but rather we are to comfort o •• selves in this, that he who by his power is able to subdue all things unto himself, will also by his power raise up our bodies in the last day, and will change our vile bodies, that they may be fashioned like unto his glorious body.

THE FOURTH CHAPTER.