Lectures Upon Philippians
Secondly, we are to know that no material book is properly attributed unto God, as though he did write anything in a book, but only by a borrowed speech, borrowed from the manner or them that for their better remembrance of things, write them in a book; so to imply, that God knows all things, and that they are always had in remembrance before him, as if they were in a book. And therefore we defined his book of providence, to be his fore-knowledge of all things before ever they were, whereby he knew them as well from everlasting, as if they had been written in a book from everlasting. His book of judgment likewise we defined to be, his knowledge of all our thoughts, words, and works, which in the last judgment he shall present unto every man's conscience, so clearly as if they were all read out of a book, and according to which he shall then judge us. And lastly, the book of life we defined to be, the everlasting fore-knowledge of God, whereby he specially and particularly knew who are his, and by a special and peculiar care preserveth them unto life as certainly as if their names were billed in a book, and registered to be had in remembrance before him forever. So that mention of such books in the Scripture is not made in respect of God, as if he used, or needed to use any book to any purpose; but for us, and for our understanding, that we, by the manner which we see used amongst men, may the better conceive and know, that God knew all things from everlasting, that in the last day all things shall be naked in his sight, and that he knoweth all his by head, so that he hath a special care over them.
Those things thus noted, for the better understanding of the phrase and manner of speech here used by the Apostle, let us now come a little nearer to the opening of the meaning of these words. The speech of the Apostle is touching his fellow-laborers, which had labored with him in the Ministry, when the Church was first planted at Philippi: Of whom he saith, that their names were in the book of life. Whereby he meaneth, that they were of the number of those whom God had chosen in Christ Jesus unto everlasting life, so that their life was as surely sealed up with God, as if he had taken their particular names, and written them in a book to remember them, and to give unto them that which he had purposed from everlasting. This being the meaning, it remaineth now that we see what observation we may gather hence for our further use.
But first a doubt is to be answered, touching some contradiction which may seem to be between this of our Apostle here, and that of the same Apostle, where it is said, that the Lord only knoweth who are his. For if the Lord alone know who are his, as there it is, then how doth he here say of his fellow-laborers, that their names were in the book of life, so plainly setting it down as if he knew it? Whereunto I answer, That albeit the Apostle in the place unto Timothy only say, The Lord knoweth who are his, as also our Savior himself in another place saith, I know whom I have chosen; yet in the truth of the thing it is true, that he alone knoweth who are his, and that he alone knoweth whom he hath chosen: as that place in the Apocalypse makes more plain, where it is thus said, To him that overcometh will I give to eat of the Manna that is hid, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. For hereby it is signified, that no person living knoweth who are renewed in Christ Jesus unto righteousness, and true holiness, but God only, and the spirit of man which is in man. Thus then we say, that God alone knoweth who are his, and whom he hath chosen, absolutely, and of himself; so that no man can absolutely and of himself say of another, that he is the chosen of God, that his name is in the book of life. Yet may the Lord, and sometimes doth he reveal unto his children that which he alone, absolutely, and of himself knoweth, as the revelations unto Abraham, Moses, and the Prophets manifestly prove. And whether in that abundance of revelations which the Lord shown unto our Apostle, and whereof he speaketh somewhere, he had likewise some revelation touching the election of some, and the reprobation of others, I cannot affirm. Many are of opinion that the election of some, and the reprobation of others were revealed by God unto him. And so it may be, that the Lord who alone, absolutely, and by himself, knew whether the names of those his fellow-laborers were written in the book of life, revealed by his holy Spirit unto our Apostle, that their names were written in the book of life.
But I rather think that here he thus spoke as he thought by the rule of charity. For, what saith the Apostle in another place of charity? namely, that it believeth all things, and hopeth all things: yea, and where it seeth certain fruits and effects of election and salvation, there it is certainly to be persuaded of election and salvation. Our Apostle therefore seeing how faithfully those his fellow-laborers had labored in the work of the Ministry with him, in the planting of the Church at Philippi, how constantly they had walked in the truth, notwithstanding the great opposition that was against them, how unblameably they had had their conversation amongst men, in charity thus he judged, that their names were in the book of life. And this may very well stand with the other, that the Lord only knoweth who are his. For that which properly belongeth unto the Lord, absolutely and by himself to know whose names are in the book of life, that the Apostle assumeth not to himself; but seeing the fruits of their election in their lives, he by the rule of charity thus judgeth of their salvation, that everlasting life was surely sealed up for them with God.
To come then unto my note, the thing which here I note, is the Apostles charitable judgment of his fellow-laborers in the Gospel of Christ Jesus. By their fruits he judged that they were branches of the true vine; upon their holy profession and constant endeavor to increase the kingdom of Christ Jesus, he pronounceth that their names were written in the book of life. Whence first my observation in general is, that the children of God not only may and ought certainly to be persuaded of their own salvation in Christ Jesus, but further, that they are by the rule of charity to assure themselves of the salvation of such of their brethren as walk in the truth, having their conversation honest. For albeit this be most true, that not any can be so certain of any other man's election or salvation as of his own, because he feeleth only in himself the testimony of the Spirit witnessing unto his spirit that he is the son of God, and because only in himself he knoweth his faith towards God, and his love towards all Saints, not only by the outward fruits thereof, but like wise by the inward motions thereof which he feels in his own soul: yet may the children of God by such outward fruits and effects of their election as they shall see in their brethren, according to the rule of charity judge that they are the chosen children of God, and heirs of salvation. So we see that the Apostle writing to the Romans, Corinthians, Ephesians, writeth unto them as Saints by calling, sanctified in Christ Jesus, chosen in him before the foundation of the world, and predestinated to be adopted through Jesus Christ unto God. And why did he thus judge of them? Even because of their communion with the Saints in the Gospel of Christ, because of the testification of their faith, and of their love towards all Saints, whereby they shown themselves to be partakers of the fatness of the true olive Christ Jesus. So Peter writing unto the strangers that dwelt here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, calleth them the elect of God. And why? Even because of their constant faith, constant love, and constant abiding in the Church of Christ Jesus. So John calleth them unto whom he wrote, the sons of God: and the Lady unto whom he wrote, the elect Lady, because they continued in the Church, and walked in the truth.
Do we then see in our brethren the outward fruits of an holy vocation, of regeneration and sanctification? Do we see them make an holy profession of the blessed truth of Christ Jesus, give good testimony of a sincere faith in Christ Jesus, walk in holy obedience towards God, and love towards their brethren, faithfully labor in the works of their calling, and denying ungodliness and worldly lusts, live soberly, and righteously, and godly in this present world? Of such we may and are to persuade our selves that they are reserved unto the same inheritance in heaven with us, and of them we may say, that they are the sons of God, elect in Christ Jesus our Lord unto eternal salvation, prepared to be shown in the last times. And besides this that the holy Ghost by the mouth of the Apostles warranteth us hereunto, the rule also of charity directeth us so to do. For, as before we heard, Charity believeth all things, charity hopeth all things. Which yet is not so to be understood, as if charity were foolish, rashly to believe everything that is told, and there to hope where there is no cause of hope: for that the Wiseman maketh a note of a foolish man, where he thus saith, The foolish will believe everything. But so charity believeth all things and hopeth all things, as that it keeps it self within the rule of piety, wisdom and religion. If the thing displease God, be repugnant to the truth, be hurtful or disgraceful to any of God's children, charity believeth it not, hopeth it not. But where there are good tokens of Christianity, plain signs of a sincere faith, evident testimonies of an holy obedience, there surely the rule of charity bids us believe and hope the best, and there we may be bold to say, that they are the sons of God, that their names are written in the book of life. And is it not our Saviors rule, that we should judge of the tree by the fruit, for that a good tree bringeth not forth evil fruit, nor an ill tree good fruit? If it bear grapes, will any man judge it to be a thorn? if it bring forth figs, will any man judge it to be a thistle? Nay, by the fruit the tree is known what it is; and if the fruit be good, it may thereby be known that the tree is good. Right so, if we have our fruit in righteousness and holiness, it may thereby be known, that we are the branches of the true vine Christ Jesus. Whether then we look unto the example of the Apostles, or unto the rule of charity, which the Apostles followed, or unto that rule of Christ, to discern of the tree by the fruit, we see that the children of God may not only persuade themselves of their own salvation in Christ Jesus, but further also may certainly judge of the salvation of their godly brethren.
Now see, viri, fratres, men & brethren, the great necessity that there is, that we should be thus persuaded one of another, even so great, as that without it, the bond of peace, love, and Christianity cannot be maintained. For how can we love them, of whom we have no hope that they shall be heirs of the same saluatiō with us? How can we have peace with them, of whom we are not persuaded that they are at peace with God? How can we pray with them, and say, Our Father which art in heaven, touching whom we doubt whether God be their Father? How can we communicate in the Lord's Supper with them, of whom we doubt whether they be joined with us in the same communion of Saints? How can we live with them as with our brethren and beloved, if we doubt whether they be within the same covenant of grace with us? A shallow peace, and a shadow of love, and a semblance of Christianity there may be, but such as under a color only deceiveth, and hath no soundness in it. It is this persuasion of our own minds touching our brethren, that they are in one covenant of grace with us, that they are members of the same mystical body of Christ Jesus with us, that they are heirs of the same salvation with us; that through one God, one faith, one baptism, one Gospel of Christ Jesus, they and we shall reign together in one kingdom; it is this, I say, that links us in the true bond of peace, love, and Christianity; and either this must be, or else that cannot be.
If then we desire to be knit together in the true bond of peace, love, and Christianity, let us so walk that we may be thus persuaded one of another. As we are called to the knowledge of the truth, so let us walk in the truth, and let us keep fast the profession of our hope unto the end. Let us follow the truth in love, and in all things grow up into him which is the head, y t is Christ, rooted & built in him, & stablished in y e faith. Let our love one towards another abound yet more & more, in all knowledge and in all judgment. Let us have our conversation such as becometh the Saints of God, and let us provide for things honest, not only before the Lord, but also before men. Thus shall we have a sure seal unto our souls, thus shall we give a good testimony unto others that we are the sons of God, and thus shall we be knit together in one mind and in one judgment, that we may walk together in the house of God as friends.
My next observation hence, is for the comfort of the Minister in particular. The Apostle, ye see, upon the faithful labors of those that had labored with him in the preaching of the Gospel at Philippi, pronounceth that their names were in the book of life. Whence I observe this for the comfort of the good Minister of the Gospel of Christ Jesus: If he have faithfully and painfully labored in the work of the Ministry, if he have in all good conscience instructed and admonished his people, and endeavored to increase the kingdom of Christ Jesus, his reward is with God, and his life is as surely sealed up with God, as if his name were written in a book to that purpose. To which purpose is that also of the Apostle, where he saith, Every man shall receive wages according to his labor. If any man's work that he hath built upon abide, he shall receive wages, which wages the Apostle calleth elsewhere a crown of righteousness, which the Lord the righteous Judge shall give him at that day. Yea but what if he labor all night, and catch nothing? What if he run in vain, and spend his strength in vain and for nothing amongst his people? Yet is his judgment with the Lord, and his work with his God. Though Israel be not gathered, yet shall he be glorious in the eyes of the Lord, and his God shall be his strength. So that howsoever his labor be in vain unto them, yet shall it not be in vain in the Lord; though they be not taught, yet shall not he lose his reward. For, because he hath been faithful, he shall enter into his masters joy. A good comfort, after he have borne the burden and heat of the day, to receive such a penny. But what part of this comfort hath he, that being set in the vineyard to dress it, neither hedgeth, nor ditcheth, nor gathereth out stones of it, nor planteth, nor watereth, but standeth all the day idle in it? No more then the watchman that giveth no warning: no more then he that diggeth his talent in the earth. This comfort belongeth unto him alone that laboreth.
Now see then, men and brethren, what this should teach you. Is it so that the Lord rewardeth him that faithfully laboreth in the vineyard with everlasting life, but is angry with him that loytereth, even unto death? Behold then what care the Lord hath over you, & what duty ye owe unto him again. For wherefore doth he send out the laborers unto you? Wherefore doth he so reward the labors of them y t labor faithfully amongst you & admonish you? Wherefore is he so angry with them that do not labor amongst you? Is it not for your sakes, that ye may be prepared an holy people unto the Lord, that ye may be instructed in righteousness unto salvation, and that no holy duty may be neglected towards you? Consider then with yourselves, what it is that the Lord looketh for from you; grapes, or wild grapes? It is judgment and righteousness, mercy and truth, peace and love, integrity and holiness, that he looks for, and that he requires for such his loving kindness towards you, for such his continual care over you. And if these things be amongst you and abound, then blessed shall ye be of the Lord, and ye shall eat of the fruit of your ways. But if he look for judgment, and behold oppression; for righteousness and behold a crying, for mercy and behold cruelty, for truth and behold falsehood, for peace and behold discord, for love and behold hatred, for integrity and behold dissimulation and hypocrisy, for holiness and behold profaneness and all kind of iniquity; then what remaineth but a removing of our candlestick out of his place? what, but a fearful looking for of judgment, wherein shall be indignation and wrath unto them that disobey the truth, and obey unrighteousness. Seeing therefore the Lord in his tender care over us, sendeth forth laborers unto us, and so plentifully rewardeth their holy labors amongst us; let us again with all care consider what he requireth of us for such his care over us, and in all obedience address our selves unto that duty. His will is, that we should hearken unto the voice of them that come in his Name, and he hath in nothing so much delight, as when his word is obeyed. His care over us in sending his Ministers unto us early and late, shall be repaid by us with a good duty towards him, if we will hearken and obey. Let us therefore hearken and obey, and so shall we reap unto our selves a good reward. For he that plentifully rewardeth him that laboreth amongst us and admonisheth us, will also in like mercy reward us, if in us the fruits of his labors grow up in righteousness and true holiness. And let this suffice to be spoken by occasion of the Apostles affirmation touching his fellow-laborers, that their names are in the book of life.
LECTURE LXXVIII.
PHILIP. 4.
Verse. 4.
Rejoice in the Lord always, and again, I say, rejoice.
5.
Let your patient mind be known to all men. The Lord is at hand.
HAuing spoken before of the Apostles exhortation unto the Philippians in general, and likewise of his two particular exhortations, the one unto Euodias and Syntyche, the other unto his faithful yoke-fellow: the last day we spent that whole time in speaking of the Apostles affirmation touching his fellow-laborers, that their names were in the book of life, which the Apostle addeth unto y e end of his particular exhortatiō unto his faithful yoke fellow.
Now the Apostle having made these particular exhortations unto those godly women Euodias and Syntyche, and unto his faithful yoke-fellow in their behalf, he goeth from those particularities, and again maketh sundry exhortations unto all the Philippians. The words which I have read unto you, ye see, are an exhortation unto the Philippians to rejoice in the Lord. Where, the thing whereunto he exhorteth, as ye see, is to rejoice. A thing which the sensual man can quickly lay hold on, who loves to rejoice, and to cheer himself in the days of his flesh; which yet might now seem unseasonable unto the Philippians, who lived in the midst of a naughty and crooked nation, by whom they were hated even for the truths sake which they professed. Mark therefore wherein the Apostle would they should rejoice, namely in the Lord. And here the sensual man that haply would catch hold when it is said, rejoice, by and by when it is added, in the Lord, will let his hold go. But they that by reason of the billows and waves of the troublesome sea of this world, cannot brook the speech, when it is said rejoice, are to lay sure hold-fast upon it, when it is added, rejoice in the Lord: which hold-fast once taken, that they might forever keep it sure, in the third place it is added, rejoice in the Lord always, to note the constancy that should be in the Christian joy. O but the Apostle was not well advised of his speech, to exhort them to rejoice in the Lord always. Not well advised? Yes: Rejoice in the Lord always, and again I say, rejoice in the Lord always. He repeateth it, to make the better impression of a thing so needful. So that here we have the Apostles exhortation to rejoice, but in the Lord; not with a momentary or flitting joy, but always, both in weal and in woe; not unadvisedly delivered, or as a matter of no moment, but doubled, as seriously delivered, and to be hearkened unto. And let this suffice for a general view of the points of this exhortation, and for the meaning of the words. Now let us see what notes arise hence for our own use.
The first thing which I note in this exhortation, is, that the Apostle exhorteth the Philippians to rejoice in the Lord, allowing and persuading joy and rejoicing, but so limiting it, that it be in the Lord, not only allowing it as lawful, but persuading it as requisite that they should rejoice in the Lord. Whence I observe what the Christian man's rejoicing is, wherein he may and ought to rejoice: his rejoicing is, and may, and ought to be in the Lord. It is a common and ordinary objection against them that from their souls desire to be followers of the holy Apostle in a sincere embracing of the truth of Christ Jesus, that they are melancholic men, sad and austere men, men which can abide no mirth, which can away with no joy and rejoicing. But let them not deceive you. We say with Solomon, that a joyful heart maketh a cheerful countenance: and again with the same, that a joyful heart causeth good health: and with the son of Sirach, that the joy of the heart is the life of man, and that a man's gladness is the prolonging of his days. And therefore often with David we say, Let mount Zion rejoice, and let the daughters of Judah be glad. And again with the same David we say, Sing, rejoice, and give thanks, sing to the harp with a singing voice, with shalmes also and sound of trumpets. And with the Apostle we exhort all men in all places to rejoice evermore. But here it is, not as the world teacheth you, do we teach you to rejoice: and therefore the world speaketh all manner of evil sayings against us. For what is the worlds rejoicing? The rich man he rejoiceth in his riches, and calleth his lands by his own name: the wise man he rejoiceth in his wisdom; the strong man in his strength, the ambitious man in his glory and honor, the sensual man in his filthy pleasures, the superstitious man in his superstitious ways; the man that stands upon his merits, in the works of his own hands; and generally worldly men in the ways of their own hearts, such as they do take pleasure and delight in: yea foolishness (as Solomon saith) is joy to him that is destitute of understanding; that is, even sin and wickedness is a matter of mirth and delight to the wicked and ungodly man. Now such rejoicing, we tell you, is not good; like unto the rejoicing of him, that having said unto his soul, Soul, thou hast much goods laid up in store for many years, live at ease, eat, drink, and take thy pastime; heard it by and by said unto him, Thou fool, this night will they fetch away thy soul from thee, and then whose shall those things be which thou hast provided? For as Zophar in Job saith, The rejoicing of the wicked is short, and the joy of hypocrites is but a moment: And our Savior pronounceth a woe upon such rejoicing, saying, Woe be to you that now laugh, for ye shall weep and wail. And as our Apostle saith of worldly sorrow that it causeth death; so may it most truly be said of worldly rejoicing, that it causeth death. And therefore with Amos we lift up our voices against them that lie upon beds of Iuorie, and stretch themselves upon their beds, and eat the lambes of the flock, and the calves out of the stall, that sing to the sound of the violl, and invent to themselves instruments of music, that drink wine in bolles, and annoint themselves with the best ointments, and in the mean time are not sorry for the affliction of Joseph. And out of Jeremiah we exhort all men in all places, saying; Let not the wise man glory in his wisdom, nor the strong man in his strength, neither the rich man glory in his riches. And out of David, If riches increase, let no man set his heart upon them. And thus we wean men from this worldly rejoicing as much as we can.
What is then the rejoicing which we teach? As the Apostle saith of sorrow, that there is a worldly sorrow which causeth death, and a godly sorrow which causeth repentance unto salvation; so I say of rejoicing, that there is a worldly rejoicing, when men take more pleasure in the vanities of this life and the pleasures of sin, then in the things which belong unto their peace, which causeth death; & a godly rejoicing, when men rejoice in the Lord, so that they put their whole confidence in him, and count all things loss and dung in comparison of that rejoicing which they have in him, which causeth confidence unto salvation. The rejoicing then which we teach, is not the worldly rejoicing which the world teaches, & which causeth death; but the godly rejoicing which causeth confidence unto salvation. We say that ye may, and that ye ought to rejoice in the Lord. So the holy Ghost often exhorteth us to do, and so the godly have always done. Be glad, O ye righteous, saith David, and rejoice in the Lord. And again, Let Israel rejoice in him that made him, and let the children of Zion be joyful in their King. Let him that rejoiceth (saith the Apostle out of the Prophet) rejoice in the Lord. And in the former chapter; My brethren (saith the Apostle) rejoice in the Lord. So did the Church in Isaiah, saying, I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, &c. So did Mary, saying, My soul doth magnify the Lord, and my spirit rejoiceth in God my Savior. So Peter giveth testimony to the strangers to whom he wrote, that they rejoiced in the Lord, with joy unspeakable and glorious. And so the godly have always rejoiced in the Lord, as in the only rock of their defense, and strong God of their salvation.
And now see besides these exhortations and examples so to do, what great cause we have to rejoice in the Lord, and how little cause there is to rejoice in anything else: for what have we that we have not from him? or what want we, which if we have, he must not supply? Have we peace in all our quarters, and plenteousness in all our houses? have we a blessing in the fruit of our body, in the fruit of our ground, in the fruit of our cattle, in the increase of our kine, and in our flocks of sheep? are our wives fruitful as the vine, and our children like the Olive branches round about our tables? have we health, strength, food, raiment, and other necessaries of this life? And whence are all these things? Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadowing by turning. But to come nearer unto the causes of Christian rejoicing, Doth the Spirit witness unto our spirit, that we are the sons of God? Is the darkness of our understandings lightened, the frowardness of our wills corrected, the corruption of our affections purged? Do we feel in our selves the virtue of Christ his resurrection by the death of sin, and the life of God in our selves? Are our souls fully assured of the free forgiveness of our sins, by grace, through the redemption that is in Christ Jesus? dare we go boldly unto the throne of grace, and cry Abba, which is, Father? Do we know that Death shall not have dominion over us, and that Hell shall never be able to prevail against us? Behold then, what cause we have of our rejoicing in the Lord, for abundance of spiritual blessings in heavenly things, for our election in Christ Jesus unto everlasting life before the foundatiō of the world, for our creation in time after his own image in righteousness and true holiness, for our redemption by the blood of Christ Jesus, when we, through sin, had defaced the image wherein we were created, and sold our selves as bond slaves unto Satan; for our vocation unto the knowledge of the truth by the Gospel of Christ Jesus, for our adoption into the glorious liberty of the sons of God, for our justification and tree forgiveness of our sins by the blood of Christ Jesus, for our sanctification by the Spirit of grace unto some measure of righteousness and holiness of life, for our regeneration unto a lively hope in Christ Jesus, and for the assured confidence which we have of our glorification after this life with Christ Jesus, who shall change our vile body, that it may be fashioned like unto his glorious body, &c. All graces of God's Spirit, and for them all such matter of rejoicing in the Lord, as may make our hearts dance for joy, and may ravish our souls with gladness.
And as we have all things from the Lord that we have, whether for the body or for the soul, for this life present, or that that is to come; so, what is it that we want which he doth not supply? Want we riches? The Lord maketh poor, and maketh rich: and he is rich unto all them that call upon him faithfully. Want we preferment? Promotion cometh neither from the East, nor from the West, nor yet from the South: God is the Judge: he putteth down one, and setteth up another. Want we wisdom? If any man lack wisdom, let him ask of God, which giveth unto all men liberally, and reproacheth no man, and it shall be given him. Want we patience in troubles? That is the wisdom which James specially speaks of in the place mentioned, wisdom patiently to endure whatsoever God layeth upon us, which ye see God liberally giveth to them that lack & ask. Want we comfort in our souls? God is the God of patience and consolation, which comforteth us in all our troubles, and turneth our heaviness into joy; as also himself saith, saying, I will turn their mourning into joy, and will comfort them, and give them joy for their sorrows. Yea, whatsoever it is that we want, it is the Lord that must supply our wants: He openeth his hand, and filleth all things living with plenteousnes: such as he best knoweth to be most meet for them, and good for his glory. The Lord will give grace and glory, saith the Psalmist in another place, and no good thing will he withhold from them that walk uprightly: no good thing which he knoweth to be good for them, and also good for his glory. Have we then whatsoever blessings we have from the Lord, and doth the Lord supply whatsoever we want, fo far forth as he sees it to be expedient for us, and good for his own glory? See then what cause we have to rejoice in the Lord.
Yea, and what cause is there why we should rejoice in anything but in the Lord? Riches, honor, strength, beauty, and whatsoever else the world most esteemeth of, what is it else but vanity, and vexation of the spirit? Amongst other things most precious in the life of man, wisdom is more to be sought after then gold and silver, and not to be weighed with precious stones; righteousness most commendeth man unto man, and holiness most commendeth man unto God. And yet what is our wisdom, what is our righteousness, what is our holiness that we should rejoice in them? Be it that we have the wisdom of Solomon, be it that we be as, righteous as Noah, Daniel, and Job; be it that we be as holy as David, the holy Prophets and Apostles; yet for all this, if we will come unto God, we must lay all these aside, and Christ Jesus he must be our wisdom, and righteousness, and holiness. Whatsoever our wisdom be, it will not lead us unto God; whatsoever our righteousness be, it will not present us righteous before God; whatsoever our holiness be, we cannot stand in it in the judgment before God. Nay, when we come unto God, we must renounce our wisdom as foolishness, we must count our righteousness loss and dung, we must abandon all conceit of holiness, as also we see our Apostle did: who though he were of the kindred of Israel, of the tribe of Benjamin, an Hebrew of the Ebrews, by profession a Pharisee, as zealous of the tradition of his fathers as any, and as unrebukable touching the righteousness of the law as any; yet when once he came to the knowledge of Christ, he counted all these things as no vantage at all unto him, but loss and dung, for Christ his sake. For herein is our rejoicing, that Christ is made of God unto us wisdom, and righteousness, and sanctification, and redemption, as it is written. Nay, to go yet further, what are our faith, hope, and love that we should rejoice in them? To be strong in faith, to be perfect in love, to be steadfast in hope, are things for which we should pray always with all manner prayer and supplication in the spirit. But if we shall rejoice and repose our confidence in the strength of our faith, in the perfection of our love, in the steadfastness of our hope, then we are abolished from Christ, and our rejoicing is not good. It is Christ Jesus in whom we must believe, whom we must love, & in whom we must hope. Our faith must be built upon him, our love must be grounded on him, our hope must be stablished in him, and in him we must rejoice. Thus then we see that we have not anything to rejoice in without us, nor yet in our wisdom, righteousness, or holiness, nor yet in our faith, hope, or love. We must rejoice in the Lord, and in him it well becometh the Saints to be joyful.
Let me therefore in the bowels of Christ Jesus beseech you to rejoice, not as the world doth in the pleasures of sin, and the vanities of this life, but to rejoice in the Lord the strong God of our salvation. Ye see the exhortations of the holy Ghost, and the examples of godly men, and ye see what great cause we have to rejoice in the Lord, and how little cause we have to rejoice in anything else. All rejoicing in the world, what is it in comparison of this rejoicing in the Lord? It is as the morning cloud, or as the morning dew, it vanisheth away; or as it is in the place of Job, It is short, and but a moment. Nay, in it only is true joy, and sound rejoicing. Other joys may for a while please the outward sense, but the joy that quickens the heart, and cheers the soul, is the joy in the holy Ghost. Other rejoicing, the more it is, the worse it is; but this, the more it is, the better it is; and the more we do rejoice in the Lord, the more cause we shall find we have to rejoice in the Lord. Rejoice therefore in the Lord always, and again I say, rejoice.
The second thing which I note in the Apostles exhortation is, that he exhorts the Philippians to rejoice in the Lord, not for a day, or for a season, not by fits, or when he makes his face to shine on them, but to rejoice in the Lord always, as well in adversity, as in prosperity. Whence I observe the constancy which is in Christian rejoicing, whereby it is known indeed to be Christian. The constancy of our Christian rejoicing is, to rejoice in the Lord always, as well when he seemeth to hide away his face from us, as when he maketh his face to shine upon us. This constancy of rejoicing, the Apostle exhorteth the Thessalonians unto, where he saith unto them, Rejoice evermore. And herein is the trial of our joy, whether it be Christian indeed: for as it is said of some hearers of the word, that for a while they believe, but in time of temptation they go away: so may it also be said of some that seem to rejoice in the Lord, that for a while they seem to rejoice in the Lord, even as long so he showreth down the early and the latter rain upon them, but in time of persecution, trouble, and adversity, they hang down their heads, and murmur against the Lord. It seemeth that Satan thought that Job would have been such an one, as appeareth by these words, where he saith unto God, Doth he fear God for naught? And the same may be said of rejoicing, Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the works of his hands, and his substance is increased in the Land. But stretch out now thy hand, and touch all that he hath, to see if he will not blaspheme thee to thy face. But he was deceived in Job. Yet therein he bewrayed a disease wherewith many sons of men are much tainted, which are never known what they are until the Lord send them some adversity; for we see many, that so long as they have all things at their desire, rejoice in the Lord; who so much as they? specially, when their dishes are full furnished, O then how well doth it like them, to confess that he is good & gracious, and bountiful! But if the Lord begin to handle them somewhat roughly, so that things fall not out to their contentment, then their countenance is changed, and they take the matter sore to heart. And if he proceed, and depriving them of his blessings, afflict them in body or in goods, then they fall to murmur, and oftentimes to blasphemies: which blasphemies, albeit some of them utter not with their mouths, yet in their hearts repine they at the Lord, for such his judgments upon them. Now these in trial prove plainly to be hypocrites, and by trial it appeareth that their joy is not Christian, because it is not constant, but ebbeth and floweth according to the ebb and flood of adversity and prosperity.
What shall we say then? when the Lord afflicteth us with poverty, sickness, and the like crosses; must we rejoice in the Lord? Yea verily: for it is the Lord that killeth and maketh alive, that woundeth and healeth, that bringeth to the grave, and raiseth up, that maketh poor, and maketh rich, that bringeth low, and exalteth. There is no evil in the City which the Lord hath not done: No evil, that is, no cross or affliction, no plague or punishment which he sendeth not. And whatsoever cross or affliction it is, unto his children it is but either a probation, that the trial of their faith, being much more precious then gold that perisheth, may be found to their praise, and honor, and glory at the appearing of Jesus Christ, such as was Job's affliction; or else, it is a fatherly correction, that being chastened of the Lord, they may not be condemned with the world; such as was the death of David's child for David's sin, and such as was the weakness, and sickness, and death of many of the Corinthians, for eating and drinking unworthily at the Lord's Table. Are then our crosses of poverty, sickness, or whatsoever they be, from God? Then are they good, and we are to rejoice in them. For all things fall out for the best, for those that love and fear him. Are they for the trial of our faith? My brethren, saith James, count it exceeding joy when ye fall into diverse temptations and trials, &c. Are they to correct and chastise us? If we endure chastening, God offereth himself unto us as unto sons, for whom he loveth, he chasteneth. O but sometimes he shutteth us even up in despair and infidelity: how shall we then rejoice in the Lord? I demand then: Dost thou know it, and loath it, and long to be brought again into the glorious liberty of the sons of God? Thou hast good cause to rejoice in the Lord, for he hath only hid his face from thee for a while, that he may have mercy on thee forever. And what if thy faith or hope be but as a grain of Mustard seed? what if being as it were covered under the ashes, they seem not to be? Christ Jesus is most plentiful, to help them that are most weak: and he is all-sufficient, to supply all wants. If any seed of God be there, in thy weakness he will perfect his praise. Yea, but in that our Savior pronounceth a blessing upon them that mourn, it appeareth that we are not always to rejoice. Not so neither, for even then when we sigh and mourn for the affliction we have in the world, we are to rejoice in the Lord, and to be of good comfort in Christ Jesus, because he hath overcome the world; even then when we mourn through a sense of God's judgments, we are to rejoice in his tender mercies, that he deals not with us after our deservings; even then when we mourn in the body because of affliction, we are to rejoice in our souls because of our strong consolation in Christ Jesus, and because our light affliction in the body causeth unto us a far most excellent, and an eternal weight of glory. And therefore our Savior in the same place where he saith, Blessed are they that mourn, exhorteth also to rejoice and be glad in persecution, for that great is our reward in heaven.
Let this then teach us to take heed how we murmur against the Lord, for poverty, sickness, or any cross whatsoever. They are from the Lord whatsoever they be, and if we be his children, they are only either for the trial of our faith and patience, that patience having her perfect work, we may be perfect and entire, lacking nothing; or else, as a loving correction of a merciful father, that we may be reclaimed from the wickedness of our ways. And if we do not now rejoice in the Lord, when he seemeth thus to hide his face from us, certainly, whatsoever show we made before of rejoicing in the Lord, we played but the hypocrites. Howsoever therefore, looking unto our selves, unto our sins, unto our infirmities, unto our afflictions, unto the world we may sigh and mourn, yet let us rejoice in the Lord. We are not bid to rejoice in our selves: Nay, in our selves we shall be sure to have cause enough of mourning. We must therefore go out of our selves unto the Lord, and we must rejoice in him. We must look unto him, and remember that he is good, and therefore whatsoever he doth is good; that he is Almighty, aod therefore can raise us out of the dust of death, and set us with the Princes of the earth; that he is merciful, and therefore will not suffer the rod of the ungodly to rest on the lot of the righteous. And again, we must remember that he was poor, that we might be made rich in him; that he was weak, that we might be made strong in him; that he was tempted, that he might be able to succor them which are tempted. What cause therefore soever of mourning there be in our selves, let us look out of our selves, and let us rejoice in him always. If he bless us, then we think and yield easily that we have cause to rejoice in the Lord: and if he cross us with any plague or trouble, then we have also cause to rejoice in him, because it is for our good, and his own glory. Rejoice therefore in the Lord always.
LECTURE LXXIX.
PHILIP. 4.
Verse 4.
Again, I say, rejoice.
5.
Let your patient mind be known to all men. The Lord is at hand.
THese words are (as we heard the last day) an exhortation unto the Philippians to rejoice, not as the world doth, but to rejoice in the Lord; not with a momentary and flitting joy, but always, both in weal and in woe; not unadvisedly made, or about a light and easy matter, but seriously made, and about a matter very needful, and yet hard to be persuaded, and therefore doubled, Again, I say, rejoice in the Lord always.
Now see how it pleaseth the Lord, that as the Apostle comes again and again unto this holy exhortation, and leaves it not with once or twice, but even the third time also exhorteth them to rejoice in the Lord; so I should come unto you again and again, even three several times with the same exhortation to rejoice in the Lord. Again, saith the Apostle, I say rejoice, even in the Lord always, for that is to be added, and resumed to the former place. From which doubling and redoubling of this exhortation, I observe both how needful and withal how hard a matter it is to persuade this constant rejoicing in the Lord, to rejoice in the Lord always. For to this end doth the holy Ghost often in the Scriptures use to double and redouble his speech, even to show both the needfulnes of his speech, and the difficulty in respect of man of enforcing his speech. In the Psalm, how often doth the Prophet exhort the faithful unto the praises of the Lord, even before all the people, that they & their posterity might know them, saying, O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men! Even four several times in that one Psalm. And wherefore? but to show how needful it was they should do so, and how hardly men are drawn to do so. How often likewise doth our Savior exhort his disciples unto humility & meekness? sometimes saying unto them, Learn of me that I am meek and lowly in heart; sometimes telling them, that whosoever among them would be great, should be servant unto the rest; sometimes washing their feet, &c. thereby to teach them humility. And wherefore doth he so often beat upon it, but to show how needful it was they should be humble and meek, and likewise how hard a thing it is to draw men unto humility and meekness? How often likewise doth the holy Ghost exhort to the putting off of the old man, and the putting on of the new man? No part of Scripture throughout the whole Bible, wherein the holy Ghost doth not speak much, though not haply in these words, yet to this purpose. And wherefore else is it, but to imply both how needful a matter it is to be persuaded, and how hard a matter it is to persuade the mortification of the old man, and the quickening of the new man? And to let other instances pass, in the point whereof we now speak, how oft doth our Savior exhort to rejoice and be glad in persecution, because of the reward laid up for us by God in heaven; to rejoice because our names are written in heaven by the finger of God's own hand; to be of good comfort, because he hath overcome the world, that is, to rejoice in the Lord? And wherefore, but to show how needful it is to rejoice in the Lord, and how hard it is to persuade this rejoicing? So that by the usual course of the Scripture it appeareth, that our Apostle doubling and redoubling this his exhortation, thereby showeth both how needful, and withal how hard a matter it is to persuade this constant rejoicing in the Lord, to rejoice in the Lord always: so needful, that it must be persuaded again and again, and withal so hard to be persuaded, that it cannot be too much urged & beaten upon.
But it will not be amiss yet a little more particularly to look into the reasons why it is so needful to rejoice in the Lord always, and why we are so hardly persuaded to rejoice in the Lord always. Who seeth not, that considereth anything, what mighty enemies we have always to fight withal, the flesh within us to snare and deceive us, the world without us to fight and wage war against us, and the devil ever seeking like a roaring Lion whom he may devour? Who seeth not, what fightings without, what terrors within, what anguishes in the soul, what griefs in the body, what perils abroad, what practices at home, what troubles we have on every side? When then Satan y t old dragon casts out many floods of persecutions against us, when wicked men cruelly, disdainfully, and despitefully speak against us; when lying, slandering, and deceitful mouths are opened upon us; when we are mocked and jested at, and had in derision of all them that are about us; when we are afflicted, tormented, and made the worlds wonder; when the sorrows of death compass us, and the floods of wickedness make us afraid, and the pains of hell come even unto our soul: what is it that holds up our heads that we sink not? how is it that we stand either not shaken, or if shaken, yet not cast down? Is it not by our rejoicing which we have in Christ Jesus? Yes verily: we lift up our eyes unto heaven, and we are of good comfort, because he hath overcome the world; we lift up our eyes unto the Lord, and we rejoice in him, because he shall give a good end unto all our troubles, and shall wipe all tears from our eyes. In David's troubles, he was all his stay, as himself everywhere almost protesteth; and when the Apostles were persecuted, beaten, and cast in prison, they rejoiced, because of their strong consolation in Christ Jesus. And so it is with all the faithful children of God, whatsoever floods do beat upon them, whatsoever causes of sorrow do overtake them, yet do they stand and quail not, because of the rejoicing they have in Christ Jesus. On this rock all the surges of the sea of this world are broken.
Again, when others of us are assaulted by that mighty Prince of darkness, when we are tried by mockings & scourgings, by bonds and imprisonment; when we feel the smart of loss, or hurt in body, goods or name; when the Beast of Spain, and with him that false Prophet of Rome thunder out threatenings, and imagine all kind of mischief against us; whē the pains of death take hold of us, and multitude of sorrows beset us round about, why is it that our hearts do fail within us? how is it that we fall from our former love, and that fear cometh upon us as upon a woman in her travel? Is it not through our want of rejoicing in the Lord! Yes verily: we feel not in our souls the treasures of mercies that are hid for us in Christ Jesus, which should keep us standing against all batteries and assaults whatsoever, and therefore we are not only daunted and dismayed with these things, but are quite affright and utterly overcome of them. If any one of Job's afflictions lie upon us, we break out into all the impatiencies that he did, but we cannot lay hold of any such comforts as he did. If death seize upon son or daughter, or any dear unto us, we break out into like outcries with David, saying, Absalom my son, my son Absalom, would God I had died for thee, O Absalom my son, my son: but though Joab would, yet can he not comfort us as he did David. If Haman do but fear the Kings displeasure, he hastes him home mourning, and covers his head, and will not be comforted: and if Ahithophel do but see that his counsel be not followed, he saddles his asse, and rides home, and hangs himself. And this it is when men have not their comfort in God, whatsoever do befall them in this life. If this or that thwart them, by and by they are cast down. And why? even because they have not learned to rejoice in the Lord always. Very needful then it is, ye see, y t we rejoice in the Lord always, both because by our rejoicing which we have in the Lord, we stand against whatsoever otherwise might quell us; and because through the want thereof, it is that we fall and are utterly overcome whensoever storms arise, and troubles assault us.
And as thus it may appear how needful a thing it is that we rejoice in the Lord always, so it may easily also be seen how hardly we are persuaded to rejoice in the Lord always. Every man complaineth where his shoo pincheth him, and every man lays his hand upon his sore. But very few in such cases when the hand of the Lord is upon them, when they are humbled and brought low through oppression, through any pl • gue or trouble, can be brought unto this, to rejoice in the Lord. Nay tell one wicked and ungodly man when his troubles are multiplied, and when his sorrows are increased, that he is to know that the Lord his hand is in all these, that he is not to murmur against the Lord, but to rejoice in the Lord; doth he not say of them that thus speak unto him, that they are mad? doth he not with indignation ask, what cause he hath to rejoice in the Lord? doth he not still cry out upon his crosses, and miseries, and vexations, and pains? and doth he not within a while belch out most impious blasphemies? And hence it is that many with Judas in such cases fall to despair, • nd that many with him become their own butchers. Yea • et the children of God themselves say, whether their afflictions and their sorrows do not sometimes sink them so far, that their soul even almost refuseth comfort in the Lord: very few like unto Job that mirror of patience, who when they hear of the loss of all their goods, and of their servants, and of the death of their children, can be content to frame themselves to the will of God, and say, Naked came I out of my • others womb, and naked shall I return again: the Lord hath given, and the Lord hath taken away: blessed be the name of the Lord Or when they are smitten with sores and boils, from the s • l • of their foot to the crown of their head, can with the sam • Job comfort themselves, and say, What? shall we receive good at the hands of God, and not receive evil? And yet this most rare pattern of patience, into what sharp fits of impatiency did he sometimes break out, crying out in the bitterness of his soul, and saying, Let the day perish wherein I was borne, and the night wherein it was said. There is a man child conceived, &c. And thus it fareth often with the dear children of God, that they sink so far, that their soul almost refuseth comfort in the Lord. Their sense and feeling of their pain and affliction, is sometimes so great, that they have almost no sense or feeling of God. Which yet I do not so speak, as if the children of God might not be touched with sorrow and heaviness for the crosses of this life: for no doubt they may; but to show that sometimes they are so cast down with heaviness, that it is a hard matter to rear them up again. For as Job's friends disputed against him, so they against themselves, that they are punished of God for their sins and iniquities, and that therefore now he hath shut up his loving kindness in displeasure. And then they stand prying and looking into their sins, and hardly can they be drawn to lift up their eyes unto the Lord, that in him they may find comfort unto their souls. I will not stand upon the further enlarging of this point. By this which hath been spoken, ye see how needful it is we should rejoice in the Lord always, and withal how hardly we are persuaded to rejoice in the Lord always, and consequently upon what cause the Apostle doubled and redoubled this his exhortation.
Now this may first instruct us in the merciful goodness of our God towards us, who in things so needful for us, and whereunto we are so hardly drawn, ceaseth not to stir up our dull minds, and again and again to call them to our remembrance: Precept upon precept, precept upon precept, line unto line, line unto line, here a little, and there a little. Even as young scholars are dealt withal, so dealeth he with us, he goeth over and over the same lesson with us, and gladly he woul • beat it into us.
Secondly this may teach us our dullness to conceive, and slackness to embrace the things that belong unto our peace. Such things must be doubled and redoubled unto us, and ye • we will not learn them; they must be often urged, and much beaten vpō, and yet we will not receive instruction. The Lord must even draw us unto himself by his holy Spirit, and yet we will not run after him; he must send his holy Prophets and Ministers unto us early and late, and all little enough to stir up our dull minds.
Thirdly, this may teach us to hold fast that rejoicing which we have in Christ Jesus. For is it so, that the holy Apostle doth so often exhort us to rejoice in the Lord always; is it so, that it is so needful for us to rejoice in the Lord always, that only by our rejoicing in him, we stand fast against whatsoever troubles and sorrows; and without it, we are quite affright and utterly overcome of them; is it so, that we are so hardly drawn to rejoice in the Lord always? How are we then to hold fast that rejoicing which we have in Christ Jesus, even so fast, that nothing take it from us? Let us therefore rejoice, but let us rejoice in the Lord, & let us rejoice in him always, that so no man, nay that nothing take from us our rejoicing in him. A joyful heart maketh a cheerful countenance, and if the heart be joyful in the Lord, it cheers the heart and quickens the soul, howsoever the countenance be appalled. Other joys in riches, in honors, in friends, in the vanities of this life, and in the pleasures of sin, haply have their moment of time, and their appearance of good: but their time is but only a moment, and their good but only an appearance and outward semblance: only the rejoicing in the Lord, is the true and sound rejoicing, and which causeth good health unto the soul. Let us therefore rejoice in the Lord, and let us rejoice in him always, not only when he feedeth us with the flour of wheat, but when he giveth us plenteousness of tears to drink. For whether he bless us or cross us, it is for our good, and his glory, and therefore he is to be blessed in both. Yea, & whatsoever crosses or sorows we suffer, let that remembrance of Christ his blessed death and passion which this day we celebrate, be sufficient to cause us to rejoice in the Lord. For what are all our sufferings or sorrows unto those benefits of Christ his death and passion, whereof this day may put us in mind, & which this day shall be sealed unto the souls of those which are worthy communicants in this holy Supper? For when this is sealed unto our souls in this holy Supper, that Christ died for us, that by his blood we receive remission of our sins, that we are incorporated into his mystical body, and made one with him and he with us; that he hath obtained eternal redemption for us, and that in Christ are treasured up for us all the benefits of our salvation, even as surely as we are sure of the bread and wine which we receive into our bodies at this Supper; what sorrows for any crosses should so far sink us, but that we should recover our selves by our rejoicing which we have in Christ Jesus? For though hell it self should open her mouth upon us, though sorrow it self should seek to swallow us up quick, yet still here is matter enough wherein to rejoice. Rejoice therefore in the Lord always, again I say, rejoice. Thus much of this exhortation. It followeth.
Let your patient mind, &c. This is also an exhortation unto the Philippians, wherein the Apostle exhorteth them not only to such a patience as is tried and seen in bearing injuries and putting up wrongs, but generally unto such a moderate, courteous, easy, and gentle behavior towards their neighbors and brethren, as that they will rather lose of their right, then not live in peace and unity with them. For so the word here used signifieth, namely a moderation of that by equity, which in rigor might be exacted. The word is sometimes translated as if we should read thus in this place, Let your courteous mind, &c. as in the Acts, where Paul saith unto Felix, I pray thee that thou wouldest hear us of thy courtesy a few words. And in the first Epistle of Peter, where he saith, Servants be subject to your masters with all fear, not only to the good and courteous, but also to the froward. Sometimes it is translated as if we should thus read, Let your gentle mind, &c. as in the second Epistle to the Corinthians, I beseech you by the meekness and gentleness of Christ; and in the first Epistle to Timothy, where it is said that a Bishop must not be given to filthy lucre, but gentle. And sometimes again it is translated, as if we should thus read, Let your soft mind, &c. as in the Epistle to Titus, where he willeth Titus to put his people in mind that they be no fighters, but soft, showing all meekness to all men. But it comes all to one, whether we read, Let your patient, or your courteous, or your gentle, or your soft mind be known unto all men. The thing which he exhorteth them unto, is such a mildness of their behavior, and moderation of their affections among their neighbors and brethren, as that, for vanities sake, they will rather lose of their own, then strictly stand upon their right in matters of this life. And this their mildness and moderation among their neighbors, he would have so notorious and evident, that it might be known, and that to all men; not for matter of ostentation and vain-glory amongst men, but that holding out this light to all men in their lives, they may be won unto the faith of Christ, and the Name of God may be glorified. And because the Philippians might haply thus object and say: Yea indeed, must we put up injuries, must we not stand upon our right, but sometimes yield of our right; then shall we make a hand indeed, and quickly be the meanest among men, and be trampled under feet, as the clay in the streets. Therefore the Apostle addeth, The Lord is at hand; as if he should have said: Though they do abuse your patient mildness, and gentle moderation of your affections, yet do ye hold on this good course, and possess your souls in patience. For the Lord is at hand, even near, to avenge you of your wrongs, and to repay you with glory. So that here we have an exhortation, and a reason. The exhortation is to bring them to a gentle moderation of their affections towards their brethren in matters of ordinary life. The reason is, to prevent an objection. Now thē that we see the meaning of the words, and the special points, together with the purpose of the Apostle therein, let us further see what we may observe hence for our own use.
The first thing which I note in the exhortation is, that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinary life, so that for the keeping of unity sometimes they yield of their right. Whence I observe a necessary rule for all Christians, to be kept forever in all their dealings with their neighbors, which is, in matters of ordinary life, to use such moderation of their affections, as that, for vanities sake, they do not always strictly stand upon their right, but sometimes yield of their right, and sit them down with the loss, and patiently put up the wrong. A notable pattern of the practice of this rule we have in Abraham, who in the strife that was between his heard-men and Lots heard-men, and was like to be between him and Lot, resigned his own right to buy peace, saying unto Lot, I pray thee let there be no strife between thee and me, nor between mine heard-men and thine heard-men; for we be brethren. Is not the whole land before thee? depart I pray thee from me: if thou wilt take the left hand, then I will go to the right: or if thou go to the right hand, then I will go to the left. He was Lots elder, and his uncle, and every way his better, yet he stood not upon these points, looking when Lot should come unto him, and stoop to him, but in great mildness and patience he so moderates his affections, as that he goes unto him, and moves the peace, and yields his own right to have it. Another pattern hereof we have figured in that Parable in the Gospel, in the example of the King, who calling his servants to an account, and finding one that owed him ten thousand talents, but had nothing to pay, forgave him his debt. He stood not upon it, that so much he owed, and so much he should pay, or else his body should rot in prison for it; but finding him poor, and not able to pay, he remitted his right, and forgave him the debt. And thus should we do in matters of ordinary life, and civil dealing one with another, we should be kind and courteous one towards another, showing all meekness and mildness one towards another; we must not stand upon terms one with another, but we must yield one unto another; we must sustain some loss one at another's hands, we must put up some wrongs one at another's hands. I say in matters of ordinary life, and civil dealing one with another. For in matters of faith and religion, in matters belonging unto God, there we must not yield an inch to any adversary of the truth, to turn any whit from the rule of the Word, either to the right hand, or to the left. Here we must be at strife as Moses was with Pharaoh, when he told him that they would have all their cattle with them, and that they would not leave an hoof behind them. For here to yield a whit, is to quench that zeal which ought to be in us towards the glory of our God. But in matters of common life, there we should yield, and rather sustain loss and wrong, then nourish jars and quarrels.
But what is our practice? Ye know that in the parable of the servant that had all his debt forgiven him, how meeting with his fellow that owed him an hundred pence, he laid hands on him, and took him by the throat, saying, Pay me that thou owest; and when he could not, he cast him into prison till he should pay the debt. So we, if we think that we have right on our side, we stand upon it: and what? who is he? shall we yield of our right? so we may be counted fools indeed. Shall we sit down with the loss? Nay, we will have it if he have it out of his belly. Shall we put up such a wrong? Nay then let them abuse me at their pleasures. We are as good as they, we are their betters every way; or though we be meaner then they, yet shall they not think to have us under their girdles? we may not, we cannot, we will not suffer these and these things. This is our practice, quite contrary to the rule before mentioned, and to those good patterns before proposed. We make a ieast of that of our Savior, where he saith, Whosoever shall smite thee on thy right cheek, turn to him the other also: and we say, whosoever gives me a blow, he shall have two for it, or at least, he shall have as good as he brings. So far are we from that mind to sustain any loss, or to put up any wrong. And hereupon it is that we are so unpeaceable one with another, and so uncharitable one towards another. Hereupon it is that there are such heart-burnings, grudgings, jars, debates, contentions, and divisions amongst us. Well, will we mend that which is amiss, and put in practice the rule that hath been given unto us? Let us then observe these rules.
First, hath our neighbor or brother some faults that are rather natural, then punishable by the laws; as for example, is he somewhat proud, somewhat covetous, somewhat hasty, and angry, somewhat superstitious? &c. Let us learn to skill of his nature, & bear with it: Secondly, such words and deeds as haply might have not the best construction, let us make the best of them. Thirdly, such faults as are secret, or committed by infirmity, let us not publish, but hide and cover them. Fourthly, if his fault be greater, and such as justly may offend us, let us go unto him, and tell him his fault between him and us alone; if he hear us, we have won him: if he hear us not, then let us call unto us one or two, and utter our whole griefs before them, that by their means that which is amiss may be amended.
LECTURE LXXX.
PHILIP. 4. Verse 5.
THese words are, as we heard the last day, another exhortation unto the Philippians, wherein the Apostle exhorteth them, not only to such a patience as is tried and seen in bearing injuries and putting up wrongs, but generally to such mildness in their behavior, and moderation of their affections amongst their neighbors and brethren, as that for vanities sake they will rather lose of their own, then strictly stand upon their right in matters of ordinary life: for so the word here used by the Apostle signifieth, namely a moderation of that by equity, which in rigor might be exacted. Now this their mildness and moderation among their brethren the Apostle would have so conspicuous and evident, as that it might be known, and that to all men; not for matter of ostentation and vain-glory amongst men, but both that all men, as occasions were offered, might have trial thereof in them; and that amongst all men religion might thereby be increased, and the Name of God glorified: Let your &c. That which followeth, The Lord is at hand, is a reason of the exhortation, added by the Apostle, to prevent an objection: for, the drift of the Apostles exhortation unto them, aiming at this, that there should be such moderation in them, as that they should not always stand upon their right, but sometimes yield of their right, and patiently put up the loss or the wrong; they might haply thus object and say, So should we make a hand indeed, and quickly be the meanest among men, and be trampled under feet as the clay in the streets. Therefore the Apostle addeth, The Lord is at hand; as if he should have said, Though they do abuse your patient mildness and gentle moderation of your affections, yet do ye hold on a good course, in patience possess your souls, and let your patient mind be known to all men: for the Lord is at hand, even near to aide and help you, to avenge you of your wrongs, and to repay you with glory in the Kingdom of glory.
The first thing which I noted in the exhortation was, that the Apostle exhorteth the Philippians to a gentle moderation of their affections towards their brethren in matters of ordinary life, so that for the keeping of unity sometimes they yield of their right. Whence I observed a necessary rule for all Christians to be kept forever in all their dealings with their neighbors; which is, in matters of ordinary life to use such moderation of their affections, as that for vanities sake, they do not always strictly stand upon their right, but sometimes yield of their right, and sit them down with the loss, and patiently put up the wrong. Two notable patterns I shown you of the practice of this rule: the one in Abraham, who being Lots elder, and uncle, and his better every way, stood not upon these points, but went unto him, and moved the peace between them, and yielded his own right to have it: the other in the king in the Gospel, who finding his servant poor, and not able to pay the debt he owed him, remitted his right, and forgave him his debt. Whose examples we ought to follow in matters of ordinary life and civil dealing one with another, not standing upon terms one with another, but yielding one unto another, showing all meekness and mildenes one towards another, and putting up some loss and some wrong one at another's hands. But how quite contrary our practice is to this rule, and to these good patterns I shown you. For if we think that we have right, then we stand upon it, and thus we say with our selves: Shall we yield of our right? so we may be begged for fools indeed. Shall we sit down with the loss? Nay, we will have it if he have it out of his belly. Shall we put up such a wrong? Nay, then let them abuse us at their pleasures. We are as good as they, or, we are their betters every way; or, though we be meaner then they, yet shall they not think to have us under their girdles; we may not, we cannot, we will not suffer these and these things. And hereupon, to go now forward in the point, hereupon, I say, it is that we are so unpeaceable one with another, and so uncharitable one towards another: hereupon it is that there are such heart-burnings, grudgings, jars, debates, contentions, and divisions amongst us: we cannot be gentle, and courteous, and kind one unto another: we cannot yield one unto another, or bear one with another: we cannot put up any loss or wrong one at another's hands. The superior he disdains to yield in anything unto his inferior, and he thinks it is a disparagement unto him. The inferior he is loath to yield in anything unto his superior, and he thinks that if he yield an inch, the other will take an elle; if he yield in anything, the other will crow over him in all things. The equal, he cannot brook it to yield unto his equal, and he thinks it is a debasing and disgracing of himself, to put up anything at his hands that is no better then himself. Thus in superior, inferior, and equal, is wanting that patient, gentle, courteous, and soft mind whereunto our Apostle exhorteth; and instead of meekness, gentleness, patience, moderation, and mildness one towards another, are entertained murmurings, reasonings, heart-burnings, and unseemly speaking and dealing one against another. This is utterly a fault amongst us. Will we then mend that which is amiss, and put in practice the rule that hath been given us, using in matters of ordinary life, such moderation of our affections amongst our neighbors and brethren, as that for vanities sake we will pass by many faults and offenses, and sometimes yield of our right, and sit us down with the loss, & put up the wrong? I am sure we should; and if we will do so, we must observe these rules that follow.
First, hath our neighbor or brother some faults that are rather natural then punishable by the laws, as for example, is he some what proud, somewhat covetous, somewhat hasty and angry, somewhat unsociable, somewhat suspicious? &c. we must in such cases deal with him as David did with his eldest brother Eliab. When David being sent of his father unto his brethren to the battle, had shown his mislike, that none would undertake to fight with Goliath, Eliab was very angry with David, and said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride and malice of thine heart, that thou art come down to see the battle. Now what was David's reply unto these sharp speeches of his brother? He knew his brethren's stomach against him, and therefore only said, What have I now done? is there not a cause? and so departed. So we should learn to skil of the nature of them with whom we live, and we should bear much with such faults as these. To quit their pride with disdain, if they be proud; to be ever telling them of their covetousness, if they be covetous; to put fuel unto the fire by ministering occasions of anger, if they be hasty and angry; to increase their jealousy by any preposterous dealing, if they be some what suspicious, is no way for us to cure their faults, or to live with them in that Christian sort we should. This is that which behooveth us, if we will have our patient minds known, we must bear with these and such like faults in our neighbors and brethren, and spare oftentimes to speak or do that which their humor cannot brook.
The second rule which we must observe is this; such words and deeds as haply sometimes might have not the best construction or meaning, we must make the best of them: for if when things are said or done which might be well meant, and well taken, they be worse taken then they are meant, and rather the worst then the best be made of them; shall we say of those men, that they are patiently and gently minded? nay surely, this is rather an argument of an exasperate mind, which had rather blow the bellows, then quench the fire, rather make a breach where there were none, then make up a breach where there were one. And therefore the Apostle putteth such as take all things in the evil part, in the rank of them whom God had delivered up unto a reprobate mind. If then we will have our patient mind known, and be commended for that moderation which our Apostle here requireth, we must not interpret such things as are said or done, unto the worst, but when they may have a good meaning, we must make the best of them: for so indeed do we show our selves to have a good moderation in our selves, if when things in themselves are either doubtful, or not altogether the best, yet we make the best of them, and rather so construe them as they ought to be meant, then as they might be taken.
A third rule which we must observe is this: Such faults as are secret, or committed by infirmity, we must not diuulgate and publish, but rather hide and cover them. It is the saying of our blessed Savior, Whatsoever ye would that men should do to you, even so do ye to them: and it implieth this withal, that whatsoever we would not that men should do to us, we should not do to them. Now then, who is it of us, that if we fall through infirmity, if we run into any secret sin, would have it published in Gath, or noised in the streets of Ashkelon? In many things we sin all: and he is the best that offends the least. But who can brook him, that whatsoever fault he hears in the house, by and by tells it on the house tops? or how shall he approve his moderation, and his patient mind unto men, that whatsoever fault he knows of his neighbor or brother, disperseth it abroad and makes it his common talk where he cometh? Nay, herein is our moderation and mildenes seen and approved, if when we know any slip or fall of our neighbor, which haply many know not, we patiently pass by it, and so bear it, that as much as in us lies, we bury it out of the sight and speech of men. For as Peter saith of love, that it covereth the multitude of sins; so it is true in this moderation and patience whereof we speak, that it bears with and pardoneth many faults and offenses of one man towards another, & likewise concealeth such faults and offenses as secretly or through infirmity are committed against God. If then we will approve our selves to have that patient mind which our Apostle here requireth, we must not publish whatsoever fault of our neighbor we he are or know; but such faults as either are not commonly known abroad, or whereinto he hath fallen through infirmity, we must hide and cover them, and so bear with them, as to bury them out of the sight and speech of men.
A fourth rule which we must observe, is this: when the faults of our neighbor are such as that they may justly offend us, behooveful it is that we go unto him, and tell him his fault between him and us alone; and if thus he hearken not unto us, then to call unto us one or two moe, that his fault being here opened again, that which is amiss may be amended, and he in the best sort that may be, may be reclaimed. Which rule is also the rule of our blessed Savior touching private injuries and wrongs, where he saith, If thy brother trespass against thee, he speaketh of private trespasses and wrongs: for such as are public, and to the offense of the Church, the Apostle would have them rebuked openly; but if thy brother trespass against thee privately, giving thee cause of offense, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother, and as James speaketh, hast saved a soul from death; and he repenting, thou art to forgive him, as Christ in another place warneth: and if he will not vouchsafe to hear thee, to be sorry for his fault at thy private admonition, but rather increase his stomach and stubbornness against thee, then take yet with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed. Otherwise if neglecting this rule of our Savior, we shall upon such occasions traduce him, or break out into intemperate heats against him, how shall our patient mind be known unto men? For this is our patience and moderation, that when we have so just cause of offense, we deal as mildly and quietly with our neighbor as may be; first, privately conferring of things b • tweene our selves, and then taking unto us one or two of our neighbors and friends which may hear, and help to order things that are out of order. And if we will approve our selves to have that patient mind which here our Apostle requireth, we must thus peaceably deal in matters wherein we have just cause of offense, and in no sort traduce our neighbors or brethren, or break out into impatient heats against them.
A fifth rule which we must observe, and the last which now I will note, is this; generally in matters of this life we must remit of that which in rigor might be done. For if we shall thus stand upon it, that this we may do by right, and this the law will bear us out unto, what proof hereby shall we make of our moderation and patient mind? The law saith, Who so sheddeth man's blood, by man shall his blood be shed. Now who will commend the moderation of that Judge, that so oft as blood is shed, pronounceth sentence of death, because in rigor of the words it may seem he may do that, which indeed in y e equity of the law he may not? And so it fareth with us, if in matters of this or that quality betwixt us and our neighbors, we shall always do that which in extremity of right it seemeth that we may, and not moderate right by equity, who shall commend our moderation? If we have the loss, we must sometimes sustain it; if we have the wrong, we must sometimes put it up, and for peace and vanities sake we must remit and yield of our right, if we will have our moderation and patient mind to be known. Moe rules might be added unto these, but let these for this time suffice.
And now I beseech you to think on these things, and in your lives one with another to practice them, that so your moderate, and courteous, and soft, and gentle, and patient mind may be known. Bear one with another in such faults as are naturally in any of you, and spare sometimes to speak or do that which another's humor cannot brook: make not always the worst of such words or deeds, as haply might have not the best construction and meaning, but rather when in themselves they are either doubtful, or not altogether the best, make the best of them, and so construe them, as they may be well meant rather then as they might be il taken. Be not hasty to publish whatsoever fault of your neighbor you hear or know, but such faults as either are not commonly known abroad, or whereinto he hath fallen through infirmity, hide & cover them, & as much as in you is, bury them out of the sight and speech of men. Traduce not one another, nor break out into intēperate heats one against another, but in matters wherein ye may have just occasiō of offense one against another, first privately expostulate your matters one with another; and if amends do not follow, debate your matters one with another, in the hearing of one or two of your neighbors and friends, which may hear and help to order your matters. Be not averse from sitting down sometimes with the loss, and from putting up sometimes the wrong, but for the maintenance of peace and concord one with another, remit and yield one unto another, that which in right sometimes ye might have one of another, that so your patient mind may be known unto all.
And why should I need in many words at this time to exhort you unto this moderation one towards another? May not this day, may not that holy table sufficiently exhort you here unto? For unless ye be patiently minded one towards another, can ye either worthily celebrate those holy mysteries of Christ his blessed death and passion, or thankfully celebrate this day in remembrance of his resurrection? To celebrate these holy mysteries worthily, is not to come hither as to an ordinary table, and here to eat and drink; but to come hither prepared with all holy reverence, having examined our selves before as touching our faith in Christ Jesus, whether by faith in Christ Jesus we feel a full assurance in our souls of the forgiveness of our sins, and of all other benefits of Christ his death and passion, which in this Supper we desire for our further assurance to be sealed unto us; and touching our repentance, whether we be truly grieved in our souls for our sins against our God, and fully purpose hereafter to conform our selves unto the will of God set down in his word: as touching, I say, our faith and repentance, so touching our love, whether we love one another, so that as members of the same body, we bear one with another, and help one another. For as faith and repentance towards God, so this love also towards our neighbor is so necessarily requisite, that otherwise we do not worthily celebrate these holy mysteries. And therefore if we will be worthy partakers of this holy Supper, as here we that are many, do all eat one bread, and drink of one cup, are all confirmed in one faith, and nourished to grow up into one body, whereof Christ is the head; so must we love one another, and as members of the same body, bear one with another, and help one another. So that at this time the very celebration of these holy mysteries, may sufficiently put us in mind of that moderation & patient mind which ought to be in one of us towards another. Neither that only, but this day also, wherein we celebrate the remembrance of Christ his blessed resurrection, may sufficiently put us in mind hereof. For hath Christ loosed the bands of death, and by his resurrection from the dead, triumphed over death, and mightily declared himself to be the Son of God? Yes he hath, and this day we celebrate the most joyful remembrance thereof. And how should not thi • put us in mind of rising from the death of sin vn •• the 〈◊〉 of God? Or how shall we think that we are risen 〈…〉 • fe of God, if there be not this moderation and p • 〈…〉 in us one towards another? Since then by the res •• rection of Christ as this day we are put in mind of our r ••••• ection from the death of sin unto the life of God, thereby also we are put in mind of that moderation and patient mind which ought to be in one towards another: let therefore the celebration of those holy mysteries of Christ his death and passion, let the memorial of his blessed resurrection as on this day, be sufficient to stir you up unto this moderation which our Apostle here requireth, and whereof hitherto we have spoken. And whosoever findeth himself to have failed herein heretofore, let him give all diligence hereafter that his patient mind may be known unto all men.
The second thing which I note in this exhortation, is this, that the Apostle would have this their moderation and mildness so conspicuous and evident, as that it might be known, and that to all men: no doubt to this end, that all men, as occasions were offered, might have trial of their moderation and mildness, and that thereby religion among all men might be increased, and the name of God, in whom they believed, glorified. Whence I observe the extent of the moderation and mildness that ought to be in us, how far the practice thereof is to reach, that they may have trial and experience thereof; namely, not to them alone that use us kindly and gently, or to them alone which are within, but to them also which are without, even unto all men is our patient mind to be made known. For as our Savior saith in somewhat another matter, If ye love them which love you, what reward shall ye have? and if ye be friendly to your brethren only, what singular thing do ye? So may it well be said in this matter, if our patient mind be only known unto them that use us with all mildness and gentleness, what singular thing do we? and if we moderate our affections, and yield only unto them that yield unto us, what praise shall we have? Our moderation then and patient mind is not to be restrained in the use thereof unto these and these men, but it is to be shown unto all men with whom we live, be they better or worse. So the Apostle speaking of charitable beneficence, Let us do good (saith he) while we have time unto all men. And again, Have peace with all men. And generally the precept is, that we have our conversation honest amongst all men. As lights therefore (for so we are called) we must communicate the light that is in us unto all men, holding forth our lights of gentleness, goodness, meekness, temperancie, moderation, patience, &c. unto all men: imitating therein our Father which is in heaven, who maketh his Sun to arise on the evil and on the good, and sendeth rain on the just and unjust. And now why are we to use this moderation towards all men, that our patient mind may be known unto all men? The reason is, that all men seeing our moderation and mildness towards all men, may think the better of the Religion which we profess, and the rather glorify the Lord of glory, in whom we believe. For if they shall see unto wardlines and unkindness in one of us towards another, quickly do they speak evil of the name of God, and of the doctrine which we teach. And therefore the Apostle always exhorts all sorts unto all holy duties: and why? that the name of God and his doctrine be not evil spoken of: that the word of God be not evil spoken of: that the worthy Name, after which they be named, be not blasphemed. But if they shall see moderation and mildness, meekness, gentleness and patience in one of us towards an other, we cannot better draw men unto the glory of our God, and to a good opinion of our religion, and of the truth which we profess. And in this respect it is that our blessed Savior thus exhorteth all men, saying, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. And in the same respect also it is, that the Apostle Peter exhorteth, saying, Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation. For an ornament then of the truth which we profess, and for the glory of our God in whom we believe, our patient mind is to be made known unto all men, not to our brethren only, or such as use us kindly, but even to all men.
Here then first were to be reproved those braules and quarrels which fall out amongst neighbors and brethren about matters of two pence, matters of nothing. Our Apostle would have our moderation and patient mind known unto all men. How is it then that neighbors and brethren will not one yield unto another, will not one bear with another? One will have his right, and not yield a jot; another will avenge his wrong, or else he will die for it; a third will bear coles at no man's hands, but such as he brewes such shall he drink, and this amongst neighbors and brethren. And how shall it be thought, that we will use moderation towards all men, while such is our behavior towards our neighbors and brethren? Whilest it is thus among our selves, we show plainly how little heed we have taken unto this exhortation of the holy Ghost, & consequently how little care we take, that y e name of God, and the truth which we profess, be not evil spoken of.
Secondly, here were to be reproved such carnal exceptions as are commonly taken against this exhortation. The holy Ghost saith, Let your patient mind be known unto all men. Unto all men, say we: this is an hard saying. Unto such as use us kindly and courteously, great reason that our patient mind should be known: but unto them that be ever ready to thwart and cross us, to wrong and grieve us, to taunt and mock us, to revile and speak evil of us, what reason that our patient mind should be known? Thus will we rather teach the holy Ghost what to speak, then we will be taught by the holy Ghost what to do. But such exceptions we must take heed of, if we will suffer our selves to be taught by the ho holy Ghost, and as our Apostle willeth, we must let our patient mind be known unto all men without such exception of any.
Thirdly, hence we learn what we are to respect in the practice of every Christian virtue, namely the glory of God, and the propagation of his truth. For as our Savior saith of alms, prayer, fasting, and the like, that if they be done for the praise of men, then they have their praise, but not with God; so may it be said of the practice of every Christian virtue, that if therein we respect the praise of men, we have our praise, but not with God. The thing that we must aim at in the practice of gentleness, goodness, meekness, temperancie, moderation, patience, and other works of the Spirit in us, is the glory of God, that men seeing these fruits of the Spirit in us, they may be brought unto the same obedience and service of one God with us. And thus it shall come to pass, that they who haply have said in their hearts, there is no God, that they who cannot yet grow to the liking of the same truth with us, shall say of us, Surely God is in you indeed, surely this is the way of truth wherein ye do walk.
Let us therefore hearken unto the exhortation of our Apostle, and as he exhorteth let our patient mind be known unto all men. Let us not bangle and wrangle one with another for every light matter, but let us bear one with another, and yield one unto another. Let us not after the fancy of our own reason abridge that which the holy Ghost enlargeth, but let our moderation be known to all, without exception of any. And let us in the practice both of this and of every Christian virtue, aim at the glory of God, and the furtherance of his holy truth which we profess. And as this day we profess by our meeting at this holy Table, sound love and charity with all men, so at all times let our moderation and patient mind be known unto all men.
LECTURE LXXXI.
PHILIP. 4. Verse 5.
THese words have been already noted to consist of an exhortation, and a reason of the exhortation. The exhortation this, Let your patient mind, &c. The reason this, The Lord is at hand. In the exhortation were noted, first the thing whereunto the Apostle exhorteth the Philippians: secondly the large scope wherein the thing is to run. The thing whereunto the Apostle exhorteth the Philippians, is mildness in their behavior, and moderation of their affections towards their neighbors and brethren, so that for vanities sake they would rather lose their own, then strictly stand upon their right in matters of ordinary life. The large field wherein he would have this their mildness and moderation to run, reacheth unto all men, Let your patient mind be known to all, &c.
The Lord is at hand. This reason, as I told you, is added to prevent an objection. For the Apostle having exhorted the Philippians to such a mildness and moderation, as that they should not always strictly stand upon their right, but sometimes yield of their right, and patiently put up the loss and the wrong; the Philippians might haply thus object and say, that so indeed their case should be most miserable, and they should be trampled under feet as clay in the streets. Therefore the Apostle addeth, The Lord is at hand: as if he should have said; Though they abuse your patient mildness and gentle moderation of your affections, yet do ye hold on a good course, in patience possess your souls, and let your patient mind be known unto all men: for the Lord is at hand: otherwise indeed your case were hard, if the Lord were far from you, and looked not at you, nor regarded you to help you in every time of need, and to relieve you in every your wrongs: But the Lord is at hand. Now we must understand that the Lord is said to be at hand, after diverse sorts in the holy Scriptures. For sometimes he is said to be near, or at hand, in respect of himself, of the presence of his deity and glorious majesty: as where the Apostle saith, that he is not far from everyone of us; for in him we live, and move, and have our being. Thus himself saith, that he filleth heaven and earth: and therefore is thus near unto whatsoever is in heaven or earth. Thus the Prophet saith, that he cannot convey himself out of his presence: For if he climb up into heaven, there he is; if he go down into hell, there he is: if he take the wings of the morning, and dwell in the uttermost parts of the Sea, there also doth his hand lead him; if he say, the darkness shall cover him, even the night shall be light about him. And thus he is near even unto all the world, unto his enemies, sitting in the midst of them, seeing their devices, and laughing them to scorn; unto all that have life, or being, communicating that unto them, which alone is properly in himself, who is life, and whose name is I am. Again, the Lord is said to be near, or at hand, in respect of his grace, and providence, and powerful working of his holy Spirit: as where the Prophet saith, The Lord is near unto all that call upon him, yea to all that call upon him in truth: he is near unto them to hear them, and to help them. And thus is he peculiarly said to be near unto his children: not that he offereth not this special grace of coming near unto them, unto the wicked: for thus he saith unto them by his Prophet, Seek ye the Lord whiles he may be found, call ye upon him whiles he is near: that is, whiles he offereth himself, and his grace unto you, if ye will receive it. Nay more then so, sometimes he is so near unto the wicked, that he lightens them with his holy Spirit, gives them a taste of the heavenly gift, of the good word of God, and of the powers of the world to come. But yet because the wicked, some of them, refuse this grace when it is offered, and some of them fall away from it when they have had a taste of it, therefore is he peculiarly said to be near unto his children by his grace, and might, and providence, and powerful working of his holy Spirit. Again, the Lord is said sometimes to be near at hand, in respect of his last coming unto judgment, when he shall come in bodily presence in the clouds of heaven, to judge both the quick and the dead: as where James saith, Be patient and settle your hearts, for the coming of the Lord draweth near: and likewise where the Apostle saith, He that shall come will come, and will not tarry. In the first sense, the Lord is at hand as well to the wicked as the godly, to give as well to the one as to the other, life and being, & other good graces of his Spirit. In the second sense, the Lord is at hand by his providence peculiarly to the godly, to save and defend them, and to give the Spirit of sanctification unto them. In the third sense also, the Lord is at hand, both to the wicked, and to the godly, to render vengeance in flaming fire unto the wicked, and to crown the godly with a crown of glory and immortality in the heavens. In the first sense I take it, it is not here said, that the Lord is a • hand, because that could be no such special reason to move the Philippians unto mildn • sse and patience towards all men, having no more comfort in it for the godly, then for the wicked. But whether it be meant in the second or third sense, that the Lord is at hand, the reason holdeth strongly, that they should in patience and mildness possess their souls, though haply their patience and mildness be much abused. For be it that the reason why their patient mind should be known unto all men, though their patience be much abused, be either this, because the Lord is at hand to hear and help them when they are oppressed, to save and defend them when they are wronged; or this, because the Lord is at hand to give unto them a crown that have borne the cross, and to avenge them utterly of their enemies; either of the reasons might be sufficient motives to persuade them to let their patien • mind be known unto all men. And whether of them to choose the rather as more agreeable to the Apostles mind, I cannot peremptorily affirm. Either of them may very we • stand with the meaning of the Apostle in this place. And therefore, we will see what profitable notes we may gather from either of them, whereof we may make some use for our selves.
First then, admitting this to be the meaning of the Apostle in this place, the Lord is at hand by his watchful providence over you, to hear and help you, to save and defend you; I note that the Apostles reason to move the Philippians unto a patient mildness, and gentle moderation towards all men, yea though their patience and mildenes were much abused, is, because the Lord is at hand, by his watchful providence over them, to hear and help them, to save and defend them, when they are abused, oppressed, or afflicted. Whence I observe a special motive, which may and ought to persuade us to possess our souls in patience whensoever we are abused, oppressed, or afflicted, namely the certain persuasion hereof, that the Lord his providence always watcheth over us, to behold our sufferings and our wrongs, to hear us when we call upon him in truth, to rid and save us from the wrongful dealings of men, and to deliver us in every needful time of trouble. If we be the Lord his inheritance, we must look for it, to have many trials of our patience and moderation by many sufferings and wrongs. Jacob shall have his uncle Laban to deceive him, to change his wages ten times, to persecute him, and if the Lord forbid him not, to kill him. Joseph shall have his own brethren to hate him, to conspire against him to slay him, and if the Lord keep them from killing him, to sell him into a strange Land to be a bond-servant. The children of Israel shall have a Pharaoh to weary them of their lives, by sore labor in clay and brick, and in all work in the field, with all manner of cruel bondage; to command to kill all their male children, and by all cruel oppression to labor to make havoc of them. Daniel's companions shall have some Chaldeans to devise mischief against them, to accuse them to the King, and to get them thrown into the hot fiery furnace. Daniel himself shall drink of the like cup. And generally, the Disciples of Christ, which we are if we continue in his word, shall in the world have affliction to try their faith and their patience. The gold shall go through the fire ere it be purified, and the wheat ere it be made fine manchet for the Lord his own mouth, shall be beaten with the fla • le, ground in the mill, sifted, and have all the bran bowlted out of it. This is the gate of the Lord, and the righteous shall enter into it; and this is the lot of God's inheritance to pass through the wilderness, and through the red Sea to the promised land of Canaan. And in all this, what is the child of God to do? Even as our Savior willes him, by his patience he is to possess his soul: and as our Apostle here exhorteth, to make his patient mind to be known unto all men.
O but in such causes of impatiency, how should a man be patient? when open foes malign him, feigned friends abuse him, and troubles hedge him in on every side; when no man bears with him, no man yields to him; but, the more he yields and bears with others, the more he is abused and wronged by others; what should persuade him to moderation and mildenes, to gentleness and patience? Do we ask what? Do we know that the Lord his providence watcheth over us always? Do we know that he will not leave us not forsake us, nor deliver us into the will of our enemies? Do we know that all the hairs four head are numbered, and that not one of them shall fall to the ground without our heavenly Fathers will? Here then is, or should be, enough to persuade us to be patient and moderate whensoever we are abused, afflicted, or oppressed: the Lord is at hand. The Lord, the Lord, strong, merciful, and gracious, slow to anger, abundant in goodness and truth, reserving mercy for thousands, and not making the wicked innocent, the most mighty God, unto whom all power is given in heaven and in earth, who sitteth in heaven, and beholdeth the earth, and seeth whatsoever is done among the sons of men; our Lord by right of creation, in that he made us of nothing when we were not; our Lord in the right of redemption, in that when we were bondslaves under hell, death, and damnation, he paid the ransom of our redemption, and freed us from the bondage of sin and Satan; and our Lord in the right of sovereignty, to rule and govern us by his Spirits to save and defend us under his wings; he is at hand, near about our paths and about our beds, pitcheth his tents round about us, and giveth his Angels charge over us: he is at hand, near to behold our sufferings and our wrongs, as himself saith, I have seen, I have seen the affliction of my people which is in Egypt, where • nto the Egyptians oppress them: Neare to hear us when we call upon him, as himself saith, Call upon me in the day of trouble, and I will hear thee, and thou shalt glorify me: Neare to deliver us from the wrongful dealings of men: and therefore the Prophet prayeth unto him, O deliver me from the wrongful dealings of men, and give me not over unto mine oppressors: Neare to save us under his feathers in every needful time of trouble; for so the Psalmist saith, The Lord will be a defense for the oppressed, even a refuge in due time of trouble. Hereof Jacob had experience when Laban persecuted him, in that the Lord curbed Laban, when he said unto him, Take heed that thou speak not to Jacob ought save good. Hereof Joseph had experience in his danger by his brethren, in that the Lord first by Reuben saved him that he was not slain; and after that he was sold, made him Ruler of Pharaohs house, and of all his substance. Hereof the children of Israel had experience when Pharaoh oppressed thē, in that the Lord, when their cry for their bondage came up unto him, delivered them out of the house of bondage by the hands of Moses and Aaron. Hereof Daniel and his companions had experience when they were traduced unto the king, in that the Lord shut the mouths of the lions that they hurt not the one, and abated the heat of the fire that it had no power over the bodies of the other. Hereof the Disciples of Christ had experience when they were cast into prison, in that the Lord sent his Angel unto them, and delivered them out of prison. And hereof the children of God have continual experience, in that the Lord helps them to right when they suffer wrong, feedeth them when they are hungry, looseth them when they are in prison, giveth them sight when they are blind, raiseth them when they are fallen, keepeth them if they be strangers, relieueth them if they be fatherless or widows, and maketh all their beds in their si • kenesse. And hereupon David resolved and said, I will not be afraid though ten thousands of people beset me round about: nay, though an host of men were laid against me, yet shall not mine heart be afraid: nay, though I walk through the valley of the shadow of death I will fear no evil. And why? for thou art with me, saith the Prophet: thou O Lord art with me, and therefore, whosoever be against me, in what danger soever I be, I will fear no evil. This then, to know that the Lord is with us, and that he is always near at hand to hear us and to help us, should quiet us, as of all fear, so of all perturbations of the mind, so that we should patiently brook whatsoever might otherwise stir us unto impatiency.
How is it then that upon every occasion we are so impatient, and have so little hold of our selves? If any man thwart or cross us, if any man harm or wrong us, if any man taunt or mock us, if any man revile or speak evil of us, if any man offer us any hard measure in word or in deed, how do we bite upon the bridle, and stomach the matter? One abuse must be quit with another, one wrong with another, one mischief with another, or else we think we have never played the men. But if we be falsely accused before the Judge, of theft, murder, sedition, treason or the like; if we be wrongfully scourged, imprisoned, racked, or tormented; if we be cruelly or deceitfully turned out of house and home, lands and living, and all that we have: O how then are our souls disquieted within us, and how do our hearts burnt within us till we be avenged of such as have thus dealt with us? Here must revenge be sought by blood, death, and if there be any further revenge then this.
And tell me I pray, what is the cause of such impatiency in these and the like cases, yea oftentimes when the Lord his hand is upon us in poverty, sickness, and the like? Is it not even hence, because either we know not, or remember not that the Lord is at hand? Yes verily, it is the ignorance, or forgetfulness of the Lord, and of his provident watchfulness over us, that makes us fret and fume, and like the dog run upon the bone that is cast at us. We know not, or we remember not that vengeance is the Lord's, and that he hath promised that he will repay and reward the wicked after their deserving: and therefore forsooth, when we think there is cause, we will be disquieted, we will kill and slay, and we will be avenged. For if we knew or remembered that vengeance is the Lord's, and that he will repay, we would patiently pass by the contumelies and wrongs of men, and leave them to the Lord that judgeth righteous judgment. We know not, or we remember not, that the Lord is near unto all that call upon him in truth to hear and help us in all dangers, if we patiently wait upon him, that we may be safe under his feathers; and therefore forsooth when troubles assault us, or the sorrows of death compass us about, we think we do well to be as impatient as Jonah was angry for his gourd. For if we knew, or remembered, that he is at hand at every needful time of trouble to help us, our souls would patiently wait upon the Lord until he should help us. Either we think not of the Lord and of his watchful providence over us to save and defend us, and to avenge our sufferings and wrongs; or carnally we say, if the Lord be at hand, I wish I might know it, I wish I might hear him, I wish I might see him, as if otherwise we could not discern of his being near unto us; or if we be better taught, yet we think him not near if he do not always hear and help when we wish and call. And therefore every small thing and least trifle almost moves us, and disquiets us, and puts us out of all patience.
Whatsoever therefore contumelies or disgraces are offered unto us, whatsoever losses or wrongs we sustain, whatsoever troubles or temptations do assault us, whatsoever malice or wickedness be practiced against us, let us know that the Lord his providence watcheth over us to save & defend us, to take our matter into his own hand, and to be avenged of our enemies. And therefore let us not he discouraged, or disquieted, let us not fret or fume, or busy our heads with thinking of revenge, but let us in our patience possess our souls, and let our patient mind be known to all men. If we cannot by our moderation and mildness, by our gentleness and patience win them unto us that in word or deed wrong us, but that they like unto wicked Julian's the more abuse us and wrong us, yet the Lord is at hand to behold our sufferings & wrongs, and to take our matter into his own hand. To bridle then our impatience let us think with our selves; Are we evil entreated through tyrants? doth our own familiar friend lie • n wait against us? do some imagine mischief for us, others whet their tongues against us, and shoot out their arrows, even bitter words, and do others practice what they can against us? Well, the Lord is at hand, he seeth and knoweth all things, he delivereth us, and avengeth us of all that rise up against us, when, and as it seems good unto him. He that keepeth us slumbereth not, nor sleepeth; and therefore in our patience will we possess our souls, reposing our selves under the covert of his wings. Thus if we shall lift up our eyes unto the Lord, and persuade our selves of his being always near at hand unto us by his watchful providence over us, we shall not only not be troubled with these sharp fits of this hot ague of impatience upon every accident or cross, but as men truly humbled in our selves, mortified unto the world, and looking only unto the Lord, we shall in all mildness and moderation make our patient mind known unto all men. And let this be spoken of this observation from this meaning of these words.
Secondly, admitting this to be the meaning of the Apostle in this place, that the Lord is at hand by his second coming in the flesh unto judgment to requite our hard measures into their bosom that have ill meated unto us, and to wipe all tears from our eyes, and give us rest with himself, I note that the Apostles reason to move the Philippians unto a patient mildness and gentle moderation towards all men, is because the Lord is at hand to break the clouds, and to come unto judgment, to wipe all tears from their eyes, and to recompense tribulation to all that have troubled them. And hence I observe another special motive which may & ought to persuade us to possess our souls in patience whensoever we are abused, oppessed, or afflicted, namely, the approaching of Christ his second coming into judgment, when he shall recompense tribulation to them that trouble us, and to us which are troubled rest with him. This motive also unto patience the Apostle James useth, where he saith, Be ye patient unto the coming of the Lord: Be ye patient and settle your hearts: for the coming of the Lord draweth near. And certainly if we could and would remember this, that the coming of the Lord draweth near, we would be less provoked upon every occasion unto intemperate heats, and whatsoever might haply seem enough to disquiet us, we would pass it over with greater patience. For thus we should say with our selves: Hath God given all judgment unto his Son, and is he ready to come unto judgment? Is the time at hand when he shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God? when he shall show himself in flaming fire, rendering vengeance unto them that know not God, nor obey the Gospel of our Lord Jesus Christ? when he shall come to be glorified in his Saints, and to be marvelous in all them that believe? Shall I then when I am abused or wronged, be grieved and disquieted, or seek to be avenged? Nay, the time is at hand when all wrongs shall be redressed by him that judgeth righteously: in the mean time I will bear with patience what man doth or saith against me. Thus by remembrance of the approaching of Christ his second coming unto judgment, should our patient mind be known unto all men.
O but, will foolish man say, this hath been said these fifteen hundred years, that the Lord is at hand, and that his coming draweth near, and yet all things continue alike; how should this then still be a motive unto patience? When this second coming shall be, I cannot say. It is a thing which the Father hath kept in his own power, and so peculiarly reserved unto himself, as that of that day and hour knoweth no man, no not the Angels in heaven but God only, nay not Christ Jesus himself as he is man knoweth it. And therefore they who labor in that point to design that time, are therein more curious then wise. But hath it been said these fifteen hundred years, that the Lord is at hand, and that his coming draweth near? And did the holy Ghost who cannot lie, say then that it was near, and is it now very near, even at our doors? The Lord is patient toward us, and would have no man to perish, but would all men to come to repentance, and therefore hath hitherto deferred his coming. But yet a very little while, and he that shall come, will come, and will not tarry. If fifteen hundred years be past, the rest of the time appointed must needs be shorter, and so the day and hour approach nearer. And what one sign foretold to go before his second coming, is not already past, except it be that one of the calling of the Jews? Let the exhortation then of our Apostle prevail with us, that our patient mind be known to all men. Let us be meek and gentle, kind and courteous one to another, yielding one unto another, and bearing one with another: for the Lord is at hand, his coming, draweth near, when he shall give us rest with him, and avenge all our wrongs.
LECTURE LXXXII.
PHILIP. 4. Verse 6.
WE have heard diverse exhortations of the Apostle unto the Philippians. His last exhortation unto them in the former verse, was, that their moderate, and gentle, and patient mind might be known unto all men. The reason, because the Lord is at hand, not only according to the presence of his Deity & glorious majesty, which filleth heaven and earth, but at hand by his continual watchful providence over them to hear and help them, to save and defend them, and at hand by his second coming in the flesh unto judgment, to wipe all tears from their eyes, and to recompense tribulation to all that trouble them.
Be nothing careful. In these words we have another exhortation unto the Philippians; wherein the Apostle dissuadeth one thing, persuadeth another thing, and noteth the consequence or effect which will follow upon both. The thing which he dissuadeth, is, too great carefulness for the things of this life, and for the event of such things as commonly we take in hand and have to deal withal, in these words, Be nothing careful. Where the word used by the Apostle, signifieth oftentimes a diffident carefulness, such as distracteth the mind sundry ways, and almost eateth up a man; such as is the covetous man's carefulness, whose mind runneth so still upon his matters, as that not daring either to depend upon God, or the faithfulness of any man for the event of them, his turmoiled thoughts are always busied about them. Which carefulness being an evil carefulness, the Apostle dissuadeth it, saying, be nothing careful, that is, let it be far from you to be troubled with such worldly and distrustful carefulness for anything in this life, or for the event of anything that you have to deal withal. The thing which he persuadeth, is, in all things to fly unto God by prayer, as depending wholly upon him, and committing all their ways unto him. So that as he would not have them too careful about anything, so he would not have them careless in anything, but in all things to fly unto God, pouring out such prayers unto him as may be accepted with him. Where first note the antithesis, in that the Apostle saith, Be careful for nothing, but in all things, &c. Secondly note the distribution of prayer into his diverse kinds, Let your requests, or suites, or petitions, there is the general; be shown unto God in prayer, and supplication, with giving of thanks; prayer, supplication and thanksgiving, these be the kinds or particulars comprehended under the general. By requests therefore is meant generally whatsoever prayer is made unto God for the obtaining of that which is good, or avoiding of that which is evil. By prayer is meant such prayer as we pour out unto God for blessings corporal or spiritual, temporal or eternal. By supplication is meant such prayer as we make unto God for preserving us from evils corporal or spiritual, temporal or eternal. By giving of thanks is meant a thankful praising of God for benefits bestowed upon us, or for our deliverance from evils. And all these are commonly in all the prayers of the faithful, as wherein both they give thanks unto God for blessings received, and preservation from evils; and also pray unto God for the things which are good, and to be delivered from the things which are evil. Thirdly, note this that the Apostle saith, Let your requests be shown unto God, or be made known unto God; not as if their requests, or anything else were not known unto God; but the meaning is, either that their requests should be known by an approving knowledge unto God, so that they should be accepted with him; or that their requests should be known, not unto men, as their patient mind was to be known, but unto God. The thing then which he persuadeth in effect is this, in all things whatsoever to depend upon God, and to fly unto him by prayer, both pouring out acceptable prayers unto him for obtaining of good things and deliverance from evil things, and giving him thanks for blessings in good things and delirance from evil. The consequence or effect which will follow upon both, the thing dissuaded and the thing persuaded, the Apostle noteth in the next verse, And the peace, &c. So that these words devide themselves into these three branches: first a dehortation from a thing which is evil, in these words, Be nothing careful; secondly, an exhortation unto a thing which is good, in these words, But in all things, &c thirdly, a consequent or effect which will follow upon flying the evil and following the good, in these words, And the peace. &c. Now let us see whit we may gather hence for our use.
The first thing which I note, is the Apostles dehortation, wherein he dissuadeth the Philippians from all worldly and distrustful carefulness for anything in this life, or the event of anything that they have to deal withal. Whence I observe a fault which we are by all means to take heed of and to fly, namely, too too great carefulness for the things of this life. We may not in any wise so trouble our selves with turmoiling thoughts and cares for the things of this life, or the event of anything we have to deal withal, as if we durst not depend upon God, or the faithfulness of any man, unless our own cares also were continually employed about them. Carefulnes and diligence in all our labors is requisite and necessary, but worldly and distrustful carefulness for anything is wretched and ungodly. For the better conceiving therefore of this note, we are to understand that there are three sorts of carefulness: one godly and necessary; another worldly and wicked; and a third mixed of both, neither simply godly, nor simply wicked, but mixed of both. A godly carefulness it is when we give all diligence to do the works of our callings with all faithfulness, doing that which we should, and commending the event unto God. And so far is it off, that this should be misliked or forbidden here or elsewhere, that it is everywhere commanded, and by example in the godly commended unto us. He that ruleth, saith the Apostle, let him do it with diligence. And again: Walk worthy of the vocation whereunto ye are called, endeavoring to keep the unity of the Spirit in the bond of peace. And to this purpose is that of the Apostle, where he saith, If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse then an infidel: and that, Study to show thyself approved unto God, a workman that needeth not to be ashamed. And as in these and many other like places, this carefulness is commanded, so is it oft commended unto us in the example of the godly. The Apostle witnesseth this carefulness to have been in himself, where he saith, that he had the care of all the Churches; that he had great fighting, or as some translate, great care for the Colossians; that he spake the Gospel of God unto the Thessalonians with much striving, or care, as some translate. And the same Apostle commendeth this carefulness in Timothy towards the Philippians, who faithfully cared for their matters; in Epaphras towards the Colossians, who in his prayers was always careful for them; and in the Corinthians, in whom their godly sorrow had wrought great care. And generally this care is so necessarily requisite in the Prince for his people, in the Pastor for his flock, in the householder for his household, and in every man for himself, that either he must be thus careful, faithfully to do the d • ties of his calling, whatsoever it be, and to leave the success of his labors whatsoever unto the Lord, or else he cannot be godly.
Another carefulness there is, neither simply good, nor simply evil, but mixed of both, namely when we are careful to do the duties of our calling, and withal trouble our selves too much about the event of things, which we should leave wholly to the Lord. And this carefulness is good so far as it makes us careful to do the duties of our calling. But in that hereby we trouble our selves too much about the event of our labors and success of our business, it is evil. For this is to be left unto the Lord, according to that of the Prophet, Commit thy way unto the Lord, and trust in him, and he shall bring it to pass. We are to do that we ought by the duty of our place and calling, and the Lord he must give the increase, the blessing, and the event, and we must pray and wait for it from him. Otherwise howsoever our carefulness be about that we ought, yet is it evil, because it is more employed thereabout then it ought.
A third carefulness there is, which is worldly, and ariseth of distrust in God, which is when men are too too much careful of the things of this life, and of the event of the things they have to deal withal, as that the thought thereof troubleth them day and night, causeth their sleep to depart from their eyes, and even eateth them up alive. This is the carefulness which the Apostle here forbiddeth, not the first, nor the second, but so much as it is linked in with this last about the event of things. So that as I said before, we may not in any wise so trouble our selves with turmoyling thoughts and cares for the things of this life, or the event of anything we have to deal withal, as if we durst not depend upon God, or the faithfulness of any man, unless our own cares also be continually employed about them. This also our blessed Savior forbiddeth, where he saith, Be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your body what ye shall put on. And the Apostle Peter likewise, where he saith, Cast all your care on him. And the Prophet also, where he saith, Cast thy burden, or thy care upon the Lord, and he shall nourish thee. As if the Prophet and the Apostle should have said: Be ye nothing careful, but if there be anything that troubles you, anything which may cause you to care, cast it off yourself, and cast it upon the Lord. Which carefulness if it were only thus forbidden by the holy Ghost, it should be sufficient either for the not entertaining, or for the dislodging of such a guest being entertained. But besides that it is forbidden, there are many other reasons also why this overmuch carefulness should utterly be abandoned from among the sons of God. For first, whence ariseth this evil among the sons of men of overmuch carking and caring for the things of this life? Is it not from our ignorance or distrust of God's providence and care over us? Yes surely, either we know not that he can and will, or else we doubt whether he can and will provide for us and ours when age, or poverty, or sickness, or famine, or imprisonment, or banishment, or the like shall befall us. And therefore we scratch and scrape together all that ever we can, lest when either some of those things shall surprise us, or the charge of family and children shall grow upon us, we should perish in the needful time of trouble. And hereupon it is that our blessed Savior sets us unto the fowls of the heaven, that by them we may be taught in the providence and care of God over us. Behold (saith he) the fowls of the heaven; for they sow not, neither reap, nor carry into the barns, yet your heavenly Father feedeth them. Are not ye much better then they? As if he should have said: God's providence and care watcheth over the fowls of the heaven to feed them, which yet are far meaner and baser creatures then yourselves; how should ye then seeing this, either not know, or doubt of God's providence & care over you? They sow not, nor reap, nor carry into the barns, and yet God feedeth them; how should ye then seeing this, when ye have plowed and sown, commit the rest unto the Lord, and without farther carking or caring, to trust surely that he will feed you? Thus we see how our blessed Savior to beat down our immoderate carefulness, instructeth us in God's providence over us, and thereby showeth plainly that the root whence this immeasurable carefulness springeth, is ignorance or distrust in God's providence over us. Secondly, to what use or profit is our overmuch carking and caring for the things of this life? Is it not in vain, and to no use at all? The Prophet tells us so, where he saith, It is in vain for you to rise up early, and to lie down late, and to eat the bread of carefulness: as if he should have said, Early rising to work and labor, going late to bed from work, all the care that we can take is in vain and to no purpose, except the Lord give a blessing unto it. To which purpose also is that of our blessed Savior, where he saith, Which of you by taking care, is able to add one cubit unto his stature? as if he should have said, As it is in vain for him that is of a low stature to trouble his thoughts about the adding of anything unto his stature, because when he hath takē as much care that way as he can, yet he cannot add one cubit, or one hand breadth, or one inch unto his stature; so is it in vain for any man to vex himself & trouble his thoughts about the gathering of riches, or the event of his labors, because when he hath taken as much care as he can, yet not by his care are his riches increased, but by the Lord his blessing, who maketh poor and maketh rich; nor by his care doth his corn grow, his ships return from far countries, or his labors prosper in anything, but by the Lord only, who giveth increase, and a blessing unto everything at his pleasure. And albeit it may be, that some covetous misers and wretches of the world, may by fraud and guile, or how else soever scrape and scratch more riches together then they should, yet riches so gotten, are rather the beginning of poverty then of riches. For, as the Preacher saith, Riches so got̄ are reserved and heaped up to the owners thereof for their evil. For either they are as a fretting canker unto the rest, to bring the owners thereof unto poverty, or else they are gathered for him that will scatter them. So that to be overmuch careful, is altogether in vain and unprofitable. And thirdly, as it is vain and unprofitable, so is it also pernicious and hurtful. For whiles our thoughts are running up and down upon this or that matter, whiles we are troubled with cares here or there, while the things of this life, and the event of things we deal withal runs in our heads, and tosseth us to and fro as billows in the sea, we are not only dispossessed of every good thought, & every good care, but if any good thought or care be suggested unto us, it is quite choked by these worldly cares of this life. This is clearly proved by that in the parable of the seed, where it is said, that they that receive the seed among the thorns, are such as hear the word, but the cares of this world, and the deceitfulness of riches, and the lusts of other things enter in and choke the word and it is unfruitful: the cares of this world choke the word. Great reason then ye see, why we should abandon this overmuch carefulness, because it is forbidden by the holy Ghost, because it springeth from the ignorance or distrust of God's providence, because it is in vain and unprofitable, and because it is pernicious and hurtful. Add also hereunto, that the day hath enough with his own grief, as our Savior telleth us: as if he should have said, The care that every day brings with it, is enough to trouble our selves withal, though we do not increase our present grief by the carefulness of this, how we may live in time to come.
This then may teach us to moderate our cares, that they be not excessive and immeasurable. The prohibition of such carefulness is strait, the cause of it is evil, the use of it is none, the hurt of it is great. Let us not therefore suffer our selves to be turmoiled with such cares. Let such cares be left unto the covetous worldling which hath made the wedge of gold his god, which still crieth, Give, give, and never saith he hath enough, but the more he hath, the more he craveth. Let him (for so he will) torme • t himself with such cares, let his thoughts be troubled o • his bed about joining house to house, and laying ground to ground, about his ships at sea, his merchandise at home, his sheep and oxen in the field; let his sleep depart from his eyes about his sales and bargains, his gains and losses, his debts and improuements; let him be distracted with cares as with wild horses, about the event of his business, the success of his labors, the maintenance of wife and family: Let all his days be sorrows, and his travel grief, and let his heart take no rest in the night. For this is just the case of him that immoderately scrapes and scratches, carkes and cares, perhaps for an unthrift, perhaps for a stranger, perhaps for an enemy. He eats up, and wastes and consumes himself with care, and oftentimes enjoys no pleasure of that he hath. But let such care be far from us, and if such cares have surprised any of us, let us shake them off, and following the counsel of our Apostle, let us be careful for nothing.
What then! should we be idle, and careless, and let the world run as it listeth? should we do nothing, care for nothing, but leave all things, as they say, to Fortune, and let everything be as it be may, and fall out as it can? Not so. We are not to be idle: no such thing spoken of in our Apostle; but we are to labor and work every man in his calling. We are to care; for not every care is forbidden here in our Apostle; but we are not to be overmuch careful for anything, so as the worldling careth, and killeth himself with care. We are not when we have done what we can and ought, to cast all care away, and to leave all things, as they say, to the hazard, to fall out as they can; but the event and success to leave unto God, always depending upon him, and flying unto him by prayer, and supplication, and giving of tha • kes in all things, in prosperity and adversity, praying for good things, praying against evil things, giving of thanks for blessings received, and casting all our care upon God who careth for us: for to this purpose I take this which followeth in our Apostle to be spoken, when he saith, but in all, &c.
Whence I observe, that carefulness for the things of this life is so to be abandoned, that yet we cast our care upon the Lord, doing that we ought, but always depending upon him for the event and success, and flying unto him in all things by prayer, and supplication, and giving of thanks. Man goeth forth to his work, and to his labor until the evening, as the Psalmist speaketh, and therein he doth well: for man is borne unto labor and travel as the sparks fly upward, ever since it was said unto Adam; In the sweat of thy face shalt thou eat thy bread. So that the Apostle maketh it a rule, that He that will not work, shall not eat. But our care for a blessing upon our labors, for the success and event of our labors, that must be committed unto the Lord, that must be laid on him. So the Prophet willeth, where he saith. Commit thy ways unto the Lord, and trust in him, and he shall bring it to pass. And again, Cast thy burden upon the Lord, and he shall nourish thee, he will not suffer the righteous to fall forever. If there be anything that troubleth thee, or that thou wantest, commit all the care thereof unto the Lord, and stay thyself upon his providence, and undoubtedly thou shalt not want. So our blessed Savior, If God so clothe the grass of the field which is today, and tomorrow is cast into the oven, shall he not do much more unto you, O ye of little faith? What must be the conclusion but this, Cast therefore your care upon him? And so the Apostle Peter willes us, Cast all your care on God, for he careth for you. This then must be our care, to do that we ought, and then to commit the blessing of all unto the Lord. We may not carelessly fling off all care of our matters, but we must carefully commend them unto God, and depend upon him for his blessing upon them, and success unto them. In all things we must have this care, by humble and hearty prayer to fly unto the Lord, to pray unto him for the obtaining of such good things as we want, to pray unto him for deliverance from evils, either now presently upon us, or which we fear may fall upon us, and to give him thanks for such blessings as in the riches of his mercies he hath vouchsafed unto us. This care God requireth of us, and this care the godly have always had, as might largely have been proved, if time had given leave; and this is the Christian and godly care which now I commend unto you, faithfully to do the duties of your calling, committing your ways unto the Lord, depending upon his providence always, and in all things flying unto him by humble and hearty prayer, with giving of thanks.
Let this then first teach us, not to be idle, or careless in matters: for this is not the thing forbidden, to labor, or to do the works of our calling, but to be too too careful about that we do, or have to do: and though we may not be too too careful about that we do, or have to do, yet may we not be careless, or say as the manner of some is, let the world wag as it list, care shall neither kill me, nor touch me. This carelessness beseemeth not the children of God, but is a note of reckless persons, such as not only cast all care away, but also all honesty, godliness, and goodness. As therefore too much carefulness, so let this carelessness be far from everyone of us.
Secondly, let this teach us so to labor and do all that we have to do, as that still we depend upon the Lord his providence and care over us, and in all things fly unto him by prayer, and supplication, with giving of thanks. It is he that must bless our labors, and give a good end unto our business. We only can do that we ought to do, and then commend both it and our selves unto the Lord, in humble and hearty prayer. Which if it were so well thought of as it should be, many of politic complots and devices might very well be spared: for we plot, and devise, and cast, and wind up and down about this matter and that matter, as if we by our main wit would bring that to pass, which the Lord otherwise either could not, or would not. Well, the best plot that I can tell you of is this, faithfully do ye that which ye ought to do, pray unto the Lord for his blessing upon it, and so commit it unto him, that he may do in it what he will, and what seemeth best unto him. This I am sure is the best plot, because the most Christian. Let this therefore be our Christian policy: let us fear the Lord, and walk in his ways; let us do the duties of our calling, whatsoever we have to do, let us labor therein as we ought, and let us pray unto the Lord for his blessing upon it, let us commit it unto him, and then let him do as he will.
LECTURE LXXXIII.
PHILIP. 4. Verse 7.
THese words, as we have already heard, divide themselves into three branches: first, a dehortation, in these words, Be nothing, &c. secondly, an exhortation, in these, But in all things, &c. thirdly, a consequent or effect which will follow upon both, in these, And the peace of God, &c.
Another thing there is which I would observe from the words of the exhortation of our Apostle in this place. The chief scope and drift of his exhortation we have already heard, which is, that the Philippians would cast their care on God, and in all things run unto him by prayer, pouring out such prayers unto him as may be accepted with him, for his blessing upon what they do and desire, & for deliverance from such evils as presently they suffer, or fear to follow. Where note that the Apostle would have their requests to be shown unto God by prayer and supplication, so that withal there should be joined giving of thanks. Whence I observe, that as prayer and supplication, so giving of thanks also is a necessary service of God, a necessary duty of a Christian. For, as there are many causes of our often approaching unto the throne of grace by prayer and supplication for blessings in good things, and deliverance from evil, so are there many causes of pouring out our souls before God in humble praise and hearty thanksgiving for blessings in good things, and deliverance from evil. Neither is there any whose wants or miseries urge them unto prayer and supplication, which have not also such proofs of God's mercies and loving kindness towards them, as may and ought to provoke them unto thanksgiving. Many are the blessings and graces for the body, for the soul, for this life present, for that that is to come, which enforce our prayers unto God that we may obtain them. Many are the evils touching the body, touching the soul, touching this life present, touching that that is to come, which enforce our supplications unto God that we may be delivered from them. And are there not as many blessings and graces corporal and spiritual, temporal and eternal, which the Lord hath already vouchsafed unto us? as many evils corporal and spiritual, temporal and eternal, from which the Lord hath delivered us, which should enforce our praise and thanksgiving unto God? Yes verily, but that rather we look unto the things which we would have, then unto the things which already we have received, we might as well see the one as the other. And hereupon it is, that as well praise and thanksgiving are commanded by the holy Ghost in the Scripture, as prayer and supplication, and that the godly in all ages have poured out their souls before God as well in praise and thanksgiving, as in prayer and supplication. I exhort (saith the Apostle unto Timothy) that first of all supplications, prayers, intercessions, and giving of thanks be made for all men. And to the Thessalonians, Pray (saith the Apostle) continually, and in all things give thanks. And look into the practice of the godly in all ages. Jacob praying unto the Lord to be delivered from the hand of his brother Esau, first praised him for the riches of his mercies towards him. The Songs and Psalms of thanksgivings which Moses and the Israelites, Deborah and Barak, Hannah and Marie, David and Jehoshaphat made unto the Lord, are not unknown unto them that have knowledge in the book of God. Paul likewise witnesseth of himself almost unto all the Churches he wrote unto, that still in his prayers he gave thanks to God for them. And of him and Silas it is said, that when they were cast into prison, and their feet made fast in the stocks, they prayed and sung a psalm unto God. Nay, how often do we read that Christ's own mouth was filled with the praises of God, giving thanks in his miracles of feeding certain thousands with some few loaves and fishes, giving thanks when he instituted the holy Supper, giving thanks because his Father had heard him, giving thanks for opening those things unto Babes, which were hid from the wise, and men of understanding? Generally this note hath so well tuned at all times in the mouths of all God's children, that they have ever been ready to give thanks unto him in all things, even as ready to offer unto the Lord the sacrifice of praise and thanksgiving for benefits and blessings received, as to pour out their prayers unto him for such graces of his Spirit as they stood in need of.
But is it so with us? Have our mouths been filled with the praises of the Lord, and with thanksgiving unto our God? When our wants have enforced us to prayers, have we remembered to praise the Lord for such mercies as we had received? Or hath not the Song of praise and thanksgiving been either as a strange and dainty Song unto us which we could not tune, or as an harsh and unpleasant Song wherein we have had no delight? Have we not been as those ten Lepers, which being cleansed, never returned to give God praise? When famine, or sickness, or the sword are upon us and our Land, it may be that we will call an assembly and fall down and kneel before the Lord our maker, and cry, and say, Spare thy people, O Lord, and deliver us from this sickness, or famine, or sword: it may be, I say, we will do so, though to too seldom we do so: But when the Lord in mercy hath removed any of these his plagues from us, what sacrifice of praise and thanksgiving do we offer up unto him? Let the year 1588 witness against us, at which time the invincible Army as they called it, rose up to make war against us. When that mighty and cruel enemy was upon our coasts, and in the sight of our Land displayed his banners against us, thinking to devour us at once, and to swallow us up quick, then we called an holy assembly, and humbled our selves before the Lord, and prayed vino him for deliverance out of the hands of our cruel enemies. But when he had wrought a mighty deliverance for us, even such a one as the world wondered at, and for which we might very well take up that of the Prophet, and say, If the Lord himself had not been on our • ide, when those enemies rose up against us, they had swallowed us up quick, when their wrath was kindled against us; the waters had drowned us, and the stream had gone over our soul, yea the deep waters of the proud had gone over our soul: when, I say, the Lord had wrought such a mighty deliverance for us, how many of us like unto good▪ Jehoshaphat and his people assembled our selves, either the fourth day after, or at all after in the valley of Berachah or blessing, to give thanks unto the Lord? in how many places did we meet together, to praise the Lord in the midst of the great Congregation? whatsoeoer were done in other places, no such matter here. We indeed of this place whence others should have all good example, are so much afraid to seem forward in good things, that we are hardly or never drawn unto it in time of common danger to fast and pray, or after deliverance from such danger to praise and give thanks. Our prayers for Prince, for people, for peace, for prosperity, for rain, for fair weather, in time of famine, in time of war, in time of common sickness, and the like which we use, are good, and very good. And were it not well that our requests were shown unto God in prayer and supplication with giving of thanks? If every man shall look into himself, we shall all of us find a great defect in our selves this way. For if the hand of the Lord be any way upon us, then we call upon him, and pray unto him; as for example, if we be sick, then we pour out our requests unto God for health, and for deliverance from that pain wherein we lie. But how many of us do then remember to praise the Lord, either for that health which before the Lord gave unto us, or for other good graces and blessings of the soul and of the body, wherewith even then we do abound? Nay surely the pain of our sickness takes such hold on us, that only we remember it, and pray to be delivered from it, forgetting the praises of the Lord for other his mercies unto us. And afterward, when we are restored unto health, how many of us do sing a new Song unto the Lord for it? We commend our Physician, or such a potion that we took, or such a medicine that was applied, or such a diet that we kept; but not many of us sing the praises of the Lord, by whose only blessing upon those means we have recovered our health. I do instance only in this one example. But the like is to be said of other crosses. If we be in poverty, in imprisonment, in banishment; yea if our head, or tooth, or toe do ache, and the like, we pour out our complaints before God, and make our prayers unto him. But how seldom are our requests shown unto him with giving of thanks?
I dispute not the point, whether together with our prayers and supplications should always be joined praise and thanksgiving. Sure it is, that there is none of us all, in any such need or necessity, in any such misery or affliction, but we have many blessings of the Lord, for which we ought to be thankful. So that as we have need to pray unto the Lord, so we have cause also to give thanks unto the Lord even then when we pray. But this is it which I urge, that as we are to pray unto the Lord for such things as we need, so we are to give thanks unto the Lord for such blessings as we have received. For this is true, that whatsoever it be that we ask, we are not worthy new blessings and graces, unless we be thankful for the old. And this is as true, that so our payers are accepted with God, as we are thankful unto God. Our unthankfulness shuts out our prayers that they enter not into the ears of the Lord God of hosts. And amongst other our sins, in my judgment, our unthankfulness is one great cause why the hand of the Lord now a long time hath been, and yet is so heavy upon us. Of late, even by the space of a twelve month, he hath given us great hope of removing one of his plagues of dearth and famine from us by such seasonable seasons as he hath granted unto us. But have we sung songs of thanksgiving for this mercy of the Lord towards us? No surely: and therefore now again he hath filled the clouds with rain, and threateneth us with unseasonable weather. Let us therefore now at length return from our unthankfulness, and sing new songs of praises unto the Lord. Whensoever we have need, let us pray unto the Lord, but withal let us remember the loving mercies of the Lord towards us, and let us give him thanks for them. Otherwise our requests will sooner turn into murmuring complaints, then unto acceptable prayers. As therefore the Apostle exhorteth the Colossians, so do I you, Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, &c. and as our Apostle here saith, Let your requests, &c.
And the peace of God, &c. This is the consequent or effect which will follow upon it, if we hearken unto the exhortation. If we shall be too too careful for nothing, but in all things fly unto God by prayer, giving him thanks for blessings received, and pouring out our prayers and supplications unto him for such things as are necessary: what then? then this will follow, the peace of God which passeth all understanding, shall preserve your hearts and minds in Christ Jesus, that ye fall not away from Christ Jesus by any inordinate affections, or wicked cogitations, through impatience or despair, but that ye have a quiet mind and conscience in all things whatsoever do befall unto you. Now for the more particular explication of these things, we must understand, that where the Apostle saith, the peace of God, he meaneth not that peace which is in God, and which is himself, but that peace which he communicateth unto us. Which yet is twofold: one, which signifieth our reconciliation with God through Christ, whereof the Angels spake in their song, when they sung, Glory be to God on hie, and in earth peace; and whereof the Apostle speaketh when he saith, that Christ came, and preached peace to them which were a far off, and to them which were near. In both which places, by peace is meant our reconciliation with God through Christ, and of this peace of God, the Apostle here speaketh not. Another peace there is which God communicateth unto us, which is the peace and quietness of our mind and conscience through our reconciliation with God by Jesus Christ, whereof the Apostle speaketh when he saith, that being justified by faith, we have peace towards God, through Jesus Christ. Where by peace is meant that quietness of mind and conscience which we have through our justification by faith in Christ Jesus. And of this our Apostle here speaketh, and saith of it, that it passeth all understanding, that is, that this inward peace of our mind and conscience, wrought in us by the power of the Spirit through our reconciliation with God, and justification by faith in the blood of Christ Jesus, is such a thing as all man's understanding cannot reach unto or comprehend. This peace of God then, which thus far passeth all reach of man's understanding, the Apostle tells the Philippians if they hearken to his exhortation, shall keep their hearts and minds, that is, their whole souls, both the understanding and the sensitive part, in Christ Jesus, so that neither through inordinate affections which are seated in the heart, nor through wicked cogitations in the mind, they should fall away from the faith of Christ Jesus in their heart, or from the knowledge of Christ Jesus in their mind. The sum of all is this, that if they will hearken unto his exhortation, to be nothing careful, but in all things to show their requests unto God in prayer and supplication, with giving of thanks, then they shall have such a peace and quietness of mind and conscience, as far passeth all reach of man's understanding, which shall keep their hearts and minds, even their whole souls in Christ Jesus, so that they shall not fall from him, either through inordinate affections, or wicked cogitations. I cannot stand upon the several observations which were hence to be made; I will only point at some of them, as time will give leave.
First then hence I observe, what the fruit or consequent is which followeth the laying aside of overmuch carefulness, and the reposing of our selves in God by prayer in all our matters. The consequent or fruit which followeth upon it, is, the peace of God, the peace which God giveth unto our minds and consciences to keep as with a garrison our hearts and minds in Christ Jesus. For whilst we are choked with the cares of this life, and thoughts do boil within our breasts as in a furnace of lead, whilst it is so that we cannot persuade our selves to depend upon God for the event and success of our matters, unless our own cares also be continually employed about them, what peace or quietness can we have in our minds and consciences? The peace of our minds and consciences indeed consisteth in our reconciliation with God through Christ, in our justification by faith in the blood of Christ, as the Apostle witnesseth in the place before alleged, where he saith, that being justified by faith, we have peace towards God, through our Lord Jesus Christ. But what reconciliation with God, where the love of the world so swayeth, that his thoughts are altogether set upon it, his cares are wholly employed about it? Know ye not (saith James) that the amity of the world is the enmity of God? Whosoever therefore maketh himself a friend of the world, maketh himself the enemy of God. As good communion betwixt light and darkness, as good concord betwixt Christ and Belial, as good agreement betwixt the temple of God and idols, as betwixt the love of God and the love of the world. And therefore John saith, If any man love the world, the love of the Father is not in him. So that where there is this excessive love of the world, as to carry all our cares and thoughts after it, it is a sign that there is no reconciliation with God, and therefore no peace of conscience. But if we shall lay aside all worldly and distrustful carefulness, and cast our care upon the Lord; if we shall walk as we ought, and commit our ways unto the Lord; if we shall pray unto the Lord for his blessing upon that we do, and depend on him for the event and success, hence will follow this peace of God, this peace of conscience which God giveth, which our Apostle here speaketh of. For albeit these things be not precisely the cause of our peace of conscience, but our reconciliation with God, yet we see the promise of the holy Ghost, that this peace shall follow these things, to keep our hearts and minds in Christ Jesus. Which fruit to have followed that practice in the godly at all times, might easily be proved, if time would give leave.
But for this time let us make this use hereof, to abandon overmuch carefulness for anything, in all things to fly unto God by prayer, to commit all our ways unto him, and to depend upon him for all things we have to do or deal withal For what is more to be desired of man in this world, then the peace of God which passeth all understanding? then to have our hearts and minds kept in Christ Jesus? S • eing then this is the fruit which the Lord maketh to follow thereupon, let us hearken to the exhortation of our Apostle, let us be nothing careful, but in all things, &c. and then the peace of God, &c.
Secondly, in that this peace is called the peace of God, hence I observe the author of our peace of conscience, which is God through Christ. Whereunto the Apostles give witness in every of their Epistles almost, when they pray for grace and peace unto the Churches to which they write, from God the Father, and from the Lord Jesus Christ, that is, from God who gives it in, through, and for the Lord Jesus Christ. And hereupon it is that God is often called the God of peace, because he is the author of our peace; and that Christ is called our peace, because through him we have peace. And why is God said to be the author of our peace through Christ? Even because by Christ he hath reconciled us unto himself; as the Apostle witnesseth where he saith, that God hath reconciled us unto himself by Jesus Christ. For God (saith he) was in Christ, and reconciled the world unto himself, not imputing their sins unto them. This is it that makes our peace of conscience, even our reconciliation with God; we know that God's wrath is appeased towards us, that the partition wall which was between God and us is broken down, that God hath received us into grace and favor through Jesus Christ his Son, and therefore all is at peace within, our soul and conscience is quiet and free from all fear and care. There is a peace of the world, when we are quiet and free from troubles, wars, and the like: but what is this peace unto that other? Though we want this outward peace, and have that inward peace, we have the greatest peace and quietness that may be: but if there want this inward peace, what outward peace soever there be, what peace is there? Surely where the want of this peace of conscience is, there is already a torment of hell.
If then they of Tyrus and Sidon made so great account of that outward peace, that by all means they desired it of Herod: and if the Jews having obtained great outward quietness through Felix, acknowledged it wholly, and in all places, with all thanks; what prayers ought we to make unto our God for this inward peace of conscience; and feeling it in our own souls and consciences, how thankfully ought we to acknowledge it unto our God? Surely for this grace and peace, we ought to offer up the calves of our lips in a sacrifice of praise and thanksgiving, yea to give up our whole bodies a living sacrifice, holy and acceptable unto God, which is our reasonable serving of God. Seeing then that we have this peace of all peaces through our Lord Jesus Christ, let us acknowledge it wholly, and in all places, with all thanks.
Thirdly, hence I observe the excellency of this inward peace of conscience which God giveth unto his children, it passeth all reach of man's understanding. For in man's reason and understanding, who more wretched then the children of God? With whom is God more displeased then with his own children? They are hated, reviled, persecuted, afflicted: they are scorned, imprisoned, banished, and made the worlds wonder. So that as it was prophesied of Christ, that he should be judged as plagued, and smitten of God, and humbled; so the world judgeth of faithful Christians, that they are plagued and punished of God for their sins and their iniquities. And they think they have good reason so to judge. And if it be answered, that though their outward man be disquieted yet in that they have peace of conscience, they have quietness enough: they cannot skill of this, what this inward peace should be which should give them such quietness. That a man when he is reviled should bless, when he is persecuted should suffer it, when he is evil spoken of should pray, when he hath nothing, should be as if he possessed all things, when he may seem to have cause of despair, should abound in hope, when he is in tribulation should rejoice in tribulation, and all through the inward peace of their conscience by their reconciliation with God, this is a thing which seems as absurd to them as anything can be, this knowledge is too wonderful and excellent for them, they cannot attain it: it is without the compass of their understanding, they cannot tell what to make of it. And therefore saith our Savior unto his disciples, Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you. Nay, the world knoweth not that peace which God giveth unto us, but calleth that peace which indeed is no peace, crying, Peace, peace, when their destruction hasteth upon them.
Let this then teach God's good children to joy and rejoice in that peace of conscience which God hath given them through Christ. It is a grace of God which the wicked of the world feel not, nor know what it meaneth, and which the world neither can give, nor take away from us. If we have this we have all, howsoever we seem to want all: and if we want this, we want all, howsoever we seem to have all. If we have this peace within us, we have God with us, and therefore howsoever the devil rage, and all the world say all manner of evil sayings, and practice all manner of wickedness against us, yet herein we may rejoice, and herein let us rejoice.
Lastly, hence I observe a testimony and a plain proof for the perseverance of God's children in the faith and knowledge of Christ Jesus. For the peace of God shall keep their hearts and minds in Christ Jesus, as saith the Apostle. If we our selves were left unto our selves to keep our selves in Christ Jesus, quickly might we fall from Christ, and depart away from our living God. But not we our selves, but the peace of God and the God of peace shall keep us in Christ I • s • s. How then shall he fall, that is thus kept from falling? Again, if it were only said, that we are kept in Christ Jesus, the question might haply be the greater; albeit it be in truth out of question, that he whom the Lord keepeth shall never fall: but it is said, that the peace of God shall keep us as garrison soldiers keep their City from the invasion of any enemy. So that the peace of God and the God of peace shall be unto us as a garrison of soldiers to keep us in Christ Jesus, that we fall not away from him. And being thus kept, how shall we fall? Again, what is it that not we our selves but the peace of God shall keep, and that thus strongly? Is it our body, or our goods? No, these are not the things wherein our salvation consisteth. For though these perish, yet our salvation may be sure with our God. But the peace of God shall preserve our hearts whereby we believe unto salvation, and our minds, the subject of the knowledge of Christ Jesus, he shall keep them in Christ Jesus, that we fall not from him. He shall preserve our hearts free from inordinate affections, that we may trust perfectly on the grace of God: he shall preserve our minds from wicked cogitations, that we may abound in the knowledge of our Lord Jesus Christ: he shall preserve even both in Christ Jesus, that in neither we fall from him. For if either our hearts only be sound, and our minds corrupt, then is our faith in vain; or if our minds only be sound, and not our hearts, then our knowledge is in vain. But he shall preserve even both in Christ Jesus, that neither there be zeal without knowledge, nor knowledge without zeal, but that we abound and continue. Shall then not our selves, but the peace of God preserve and keep as strongly as may be, not our bodies or goods, but our hearts and minds in Christ Jesus, that we fall not away from the faith and knowledge of Christ Jesus? And is not here evidence enough for our perseverance in grace, if we be careful for nothing, but in all things, &c? These things should and might have been enlarged.
The comfort which hence may arise unto the godly, passeth the tongue, or pen, or understanding of any man. I must leave it unto the meditation of every godly soul. Only with the Apostle now I say unto you, be nothing careful, &c. and then assure yourselves of the consequent, that the peace of God, &c.
LECTURE LXXXIV.
PHILIP. 4. Verse 8.
BEsides certain particular exhortations unto some particular persons, we have heard in this Chapter diverse exhortations unto the Philippians in general. One unto perseverance, that they would so continue in the Lord, as they had been taught in the Lord, verse. 1. Another unto a Christian joy, that they would rejoice in the Lord always, ver. 4. Another unto a patient moderation in their whole life and behavior, that their patient and gentle mind might be known unto all men, ver. 5. And another to the laying aside of all worldly and distrustful carefulness, and reposing of our selves in all things in God by humble and hearty prayer with giving of thanks, ver. 6. Whereunto the Apostle also joined the consequent or effect which should follow the abandoning of worldly and distrustful carefulness, and the reposing of our selves in God by prayer; which is, that the peace of God which passeth all understanding, shall preserve our hearts, &c. His first exhortation unto perseverance was, lest they should suffer themselves to be seduced and drawn from the truth which he had taught them, by those false teachers which were crept in amongst them. His second exhortation unto a Christian joy, was, lest they should suffer themselves to be daunted or dismayed when persecution, or affliction, or any other cross should befall them. His third exhortation unto a patient moderation in their whole life and behavior, was, that all men seeing their patient and gentle mind, might thereby the rather be brought to glorify God, and to embrace the truth of the Gospel of Christ Jesus. His fourth exhortation to the laying aside of too too worldly carefulness, and the reposing of our selves in God by prayer with giving of thanks, was, to direct them in a Christian course for all the things of this life, and the event of all things they had to deal withal. His adjoining of the consequent or effect which will follow upon it, was the rather to induce them to take that Christian course whereunto he directed them.
Furthermore, whatsoever things be.) After such diverse exhortations of the Apostle unto the Philippians, as we have heard, the Apostle now, for a general conclusion of his exhortations, exhorteth them generally unto whatsoever thing is good in the life of man, that as they had been taught by word and by example, so they would frame their lives to the rule of all holiness and righteousness. Some general heads of things the Apostle pointeth at, as things true, things honest, things just, things pure, things worthy love, things of good report; but, not standing upon any of them, he exhorteth them to think on, and to do whatsoever things are of any of these kinds, and generally, whatsoever besides these is virtuous and commendable, which they had either heard him teach, or seen him do: adding withal this promise thereunto, that so the God of peace should be with them. When he saith, Furthermore, it is as if he had thus said, Not to stand upon farther particulars, which would be too tedious, let me for a general conclusion of my exhortations at this time unto you, only put you in mind of some general heads of Christian duties, which I would have you to think on, and to do; and then beseech you besides to think on, and to do whatsoever besides them hath the commendation of any virtue; and whatsoever is praise-worthy, even whatsoever ye have learned, & received, and heard, and seen in me. First then, he commendeth unto them whatsoever things are true, exhorting them to think on, and to do whatsoever things are true; true in opinion, that they may be free from error; true in word, that they may be free from leasing; true indeed, that they may be free from all hypocrisy and dissimulation; whatsoever things are indeed any way true, he would have them to think on them, and to do them. Secondly, he commendeth unto them whatsoever things are honest, or as the word rather signifieth, whatsoever things do set them out with an holy gravity, exhorting them to think on, and to do whatsoever things have in them a reverent and comely gravity, that what things are grave and comely for their persons, they may say and do; and such things as are light and unbeseeming them in attire, or gesture, or word, or deed, they may fly and annoyed. Thirdly, he commendeth unto them, whatsoever things are just, &c. exhorting them to think on, and to do, whatsoever things are just, that every man may have his right of them, and that which is due unto them, that no man may be def • auded by them, that as they would have others to do unto them so they may do unto others. Fourthly, he commendeth unto them whatsoever things are pure, exhorting them to think on, and to do whatsoever things are pure, that in their lives they may be unspotted, and in their words and deeds undefiled, being cleansed from all filthiness of the flesh, and of the spirit. Fifthly, he commendeth unto them whatsoever things pertain to love, or whatsoever things may make them lovely, exhorting them to think on, and to do, whatsoever things may make them lovely, and win them love and favor with all men, yet so with men, that with God also. Sixthly, he commendeth unto them whatsoever things are of good report, exhorting them to think on, and to do whatsoever things are of good report amongst men, that by such things they may purchase to themselves a good report amongst men, and be free from such speeches and censures as things of evil report might easily bring upon them. Lastly, having thus pointed at these general heads of Christian duty, generally he commendeth unto them, whatsoever thing besides these hath in it commendation of virtue or matter of praise, exhorting them, that if besides these things already spoken of, there be any virtue, that is, anything which h • th in it commendation of virtue, or, if there be any praise, or anything praise-worthy with good men, they should think on, even seriously and advisedly these things, letting those things of ceremony to pass which the false teachers urged. Whereunto that he might the rather persuade them; first, he tells them, that these things which now he commendeth unto them, and whereunto now he exhorteth them, are no new things, such as they never knew nor heard of, but such as both they had learned by hearing, and received by instruction, and heard at his mouth, and seen in him, in the practice of his life: and therefore, as before he willed them to think on them, so now he willeth them to do them, that knowing them, and doing them, they might have the full commendation of them. Secondly, he promiseth them, that if thus they shall think on, and do these things whereunto he hath exhorted them, then the God of peace shall be with them, to give unto them the peace of conscience, and a peaceable life amongst men, so far forth as may be for his glory, and their good. This I take to be the meaning of these words. The branches then into which they divide themselves, ye see, are an exhortation, and two reasons or motives to enforce the exhortation. The exhortation is, to think on, and to do, whatsoever things are true, &c. The former motive to induce them hereunto is drawn from the things themselves whereunto he exhorteth them, which were no new things: but such as both they had learned, and received, and heard, and seen in his own example. The latter motive to induce them is a promise, that the God of peace shall be with them, if they will think on, and do these things. Thus much of the meaning of these words, and of the things therein contained. Now let us see what notes we may gather hence for our further use and instruction.
First then, to begin with the most general, here I note, that if there be any virtue, any praise, anything that is good, anything that is commendable, the Apostle would have the Philippians seriously to think on it with themselves, and diligently to practice it in their lives, whatsoever it be. Whence I observe this note for us and for all Christians, that we all of us ought to have our hearts set, and our frete pressed to follow whatsoever is good and commendable amongst the sons of men. And this is plainly proved out of the writings of the Prophets and Apostles. Thus saith the Prophet David, and out of him the Apostle Peter, Eschue evil, and do good, neither of them insisting upon any particular good, but exhorting or commanding to do good, even whatsoever is good and commendable. So our Apostle, Euer follow (saith he) that which is good, both toward yourselves, and toward all men. Where the Apostle would have the Thessalonians so far from recompensing evil for evil unto any man, that he would have them forward and ready to do whatsoever is good unto all men. It is then ye see a duty required of us, to follow whatsoever is good and commendable, or as the Apostle speaketh, to procure things honest in the sight of all men. And if we must needs have motives to draw us on to this duty, because otherwise we are too too dull and slow, behold what the Apostle saith to this purpose, To every man (saith he) that doth good, shall be glory, and honor, and peace. But what should other motive need then this, that whatsoever is good, is only good by participation with God, who alone is good, as our Savior tells us, truly, and properly, and of his own nature good? For if it be so, that whatsoever is good, is only good by participation with God, from whom alone cometh every good giving and every perfect gift, then surely unless we will in some sort renounce God, we must embrace and follow whatsoever is good, everything that is good, having the expressed image of God in it, so far as it is good.
Only we must take heed, lest as the Serpent be guiled Eve, through his subtlety, under a show and color of good, persuading her that that was good, which indeed was evil; so the world or the devil deceive us under a show and color of good, and persuade us that that is good which is not, that that is praise-worthy which is not. For not that which the world judgeth to be good is always good, but that only which the Lord alloweth for good in his word: neither is that always praise-worthy which the world praiseth, but that only which the Lord praiseth. It is good (saith the world) to save a man's life, though it be by a lie, or by perjury; and if a man frame himself to the fashion of the world, the world praiseth him. But doth the Lord either approve him for good, when he reproveth them that do evil, that good may come thereof? or praise the other, when he doth by his Apostle tenderly beseech us not to fashion our selves like unto the world? We must then look unto the thing whether it be good and commendable, and such as the Lord approveth for good and commendable. And if it be, then whatsoever it be, we ought in our hearts to embrace it, in our lives to practice it, and with eagre liking to follow after it. Neither let any man thus say with himself, There are some good and commendable things which I could like very well to think on and to do, but that they are in such request and liking with the Papists, or with some that otherwise are profane and wicked men. For whatsoever is good, in whomsoever it be, we are to love it, and to like it. If wicked Balaam that loved the wages of unrighteousness, make his prayer, and say, Let me die the death of the righteous, and let my last end be like his: shall I refuse to use this prayer, becau • e he used it? Nay, if Simon Magus when he hath sinned, request the Apostles to pray unto the Lord for him, I will take this lesson from him, to request the prayers of the faithful for me, when I have sinned against my God. We may not communicate with any either in any superstition, or in any unfruitful works of darkness. But whatsoever is good, if it be indeed truly good, we are to think on it, and to do it; we are to love it and to like it, and to make it a president for us to follow in whomsoever it be.
Let this then first teach us to abstain from all appearance of evil. For thus we are to reason with our selves; Are we to think on, and to do whatsoever is good and commendable? Then whatsoever is evil and blame-worthy, we are not to think on, nor to do. That which is good, is only to busy all our thoughts, and to take up all our actions: but whatsoever is evil, is not once to enter into our thoughts, much less may it be the work of our hands. The Prophet speaketh of a generation of men that imagine mischief upon their beds, and set themselves in no good way, neither abhor anything that is evil. It were well there were no such at this day, whose inward thoughts are very wickedness, whose works are only evil, whose ways tend wholly unto death. But generally this is true, that men very well minded, yet smell of some cask or other: either they are covetous, or proud, or ambitious, or unmerciful, or contentious, or partially affected, or the like. We do not think on, and do whatsoever is good, we do not wash our hands of whatsoever is evil, but one bad thing or other there is which so haunts everyone of us, that we always carry it in our bosom with us. Well, we see whereon our thoughts should be set, and whereabout we should be occupied: whatsoever is good, whatsoever is commendable, we should think on that, and do that; and he that instructeth us in this duty, withal doth imply, that whatsoever is evil, should not once enter our thoughts, much less should be the trade of our way. Let us therefore follow that which is good, and abstain from all appearance of evil; let us as many as fear the Lord depart from iniquity, and let our souls delight in whatsoever is good and commendable.
Secondly, let this teach us, wisely to consider our ways, what is indeed and truly good and commendable. For not whatsoever thing seemeth unto us, or is thought by others to be good and commendable are we exhorted here to think on, and to do, but to think on, and to do whatsoever is indeed and truly good & commendable. It is thought in some countries, nay I may say it is thought among us (for unto a high degree of excess are we grown that way,) that to bowze & carowse, to quaffe cup after cup, and to bear his drink well, is a very commendable thing. Here then we are to look whether it be indeed commendable. For if it be, then we are to do it by our Apostles rule in this place. But what saith the Spirit? Take heed (saith our Savior) to yourselves, lest at any time your hearts be oppressed with surf • tting and drunkenness. The Apostle goeth further, and saith, If any that is called a brother, be a drunkard, with such one eat not. The Prophet goeth yet further, and denounceth a woe against drunkards, saying, Woe to them that rise up early to follow drunkenness. And the Apostle openeth the woe thus, that they shall not inherit the kingdom of God. O but thou canst bear thy drink well, and there is thy commendation. Well, yet see thy woe, Woe (saith the Prophet) to them that are mighty to drink wine, and to them that are strong to pour in strong drink: If thou exceed in drinking, thy sin is drunkenness, how well soever thou bear thy drink, and a woe is unto thee. I instance only in this sin, because this sin hath so much dared to brave it self amongst us. But as in this, so in many other things it may be found, that howsoever they be thought commendable, yet indeed they are not. Let us therefore look unto the thing that seemeth unto us, or is thought by others to be good and commendable; and if it be indeed such, so that it have allowance from the Lord in his word to be such, then let us think on it, and do it. But in any case let not the judgment of the world so sway with us, as that upon the worlds word we think on, and do whatsoever seemeth good and commendable unto it.
Thirdly, let this teach us to suppress that conceit of not following something which is good, because it is in such request with them which otherwise are not good. For whatsoever is good, if it be indeed good, in whomsoever it be, we are to love it, and to like it, to think on it, and to do it. What needs it to will any of us to take up a piece of gold, though it be out of a dung-hill? Howsoeeur therefore the man be superstitious, loose of life, profane and wicked, yet if there be any good thing in him, let us not disdain it, or refuse it because of him, but let us observe it, and think on it, and do it. If there be any virtue, any praise, anything that is good, anything that is commendable indeed, wheresoever it is, let not that cause us to balk it, but let us think on it, and do it. And let this suffice for the general, of thinking on, and doing whatsoever is good and commendable. Now come we to the general heads of such good and commendable things as the Apostle commendeth unto the Philippians.
Secondly, then here I note that the Apostle would have the Philippians seriously to think on, with themselves, and diligently to practice in their lives, whatsoever things are true. Whence I observe this note, for us, and for all men, that whatsoever things are true, we are to think on them, and to do them. Is it a truth in religion? We are to embrace it, and profess it; as we see our Apostle was not disobedient to the heavenly vision which appeared to him in the way, but having the eyes of his understanding opened by the Lord's Spirit, he straightway preached Christ in the synagogues, & professed the truth in all integrity and simplicity. Is it a truth in the words of our mouth? We ought every man to speak the truth unto his neighbor, as Zacharias willeth saying: Speak every man the truth unto his neighbor; and after him the Apostle saying, Cast off lying, and speak every man truth unto his neighbor. Is it a truth in our deeds and in the ways of our life? We are to be as Nathaniel's, true Israelites in deed in whom is no guile, & not to make show of one thing, and in truth to be another thing. Whatsoever truth it is, it ought to be so precious unto us, as that with the Apostle we should say, We cannot do anything against the truth, but for the truth; we cannot hold of error against the truth, we cannot lie to falsify the truth, we cannot dissemble to make show of others then the truth is we are. Let this one reason for this time serve to press this point. Christ is truth, as himself saith, I am the way, the truth, and the life; and whatsoever he spake was truth, and for the truth, for no guile was ever found in his mouth: we are the sons of him who is truth; that is, of God; we are redeemed by him who is truth; that is, by God: we are regenerate and borne again by the Spirit of truth, we are called to the knowledge of the truth, and so we shall dwell with God forever if we speak the truth from our heart. As then we will have him who is true, and truth it self, to be our God, and our selves to be his people and heirs of his kingdom, we are to think on, and to do whatsoever things are true.
Are we then to think on, and to do whatsoever things are true? First, let this teach us to take heed and beware of errors in religion, whereby the truth of the Gospel of Christ Jesus is perverted. Whosoever saith it, if it be a truth, it is to be maintained; but if it be an error from the truth, whosoever saith it, it is to be rejected. If Fathers, Councils, Church, and all say it, if it be an error, what is that to me? But if it be a truth, be it Arian, or Lutheran, or Papist, or Protestant that saith it, what is that to me? No authority may give warrant to an error, neither may any man's person or profession prejudice a truth; but whatsoever is true, we are to think on it, and do it; whatsoever is erroneous, we are not to think on it, nor to do it. What shall we say then unto them that wholly build upon the Church, the Church, and ever run on us with open mouths, the doctrine of the Church, the doctrine of the Church; and this Church forsooth is the Church of Rome? What shall we say unto them that having laid down and taught a truth, afterwards perceiving themselves therein to concur with Calvin, did therefore revoke it, and turned the truth into an error? We say unto them as Isaiah said unto the Jews in his time: Should not a people inquire at their God? To the law, and to the testimony, if they speak not according to this word, it is because there is no light in them. The thing that we ask, is, what is a truth according to the word, what is an error from the word? not what the Church teacheth, or what Calvin saith. If they can show that the things which their Church teacheth are true, we profess our willingness to embrace whatsoever things are true; and if Calvin say the truth, why should they reject it because he saith it? Learn you to discern between truth and error; and look not so much who saith it, as whether it be true or erroneous that is said. If the Church, or some special professors of the truth, agree upon a truth, it may very well sway with us. But howsoever men say, a truth in religion is therefore to be received because it is a truth, and an error therefore to be rejected because it is an error. If it be a truth receive it, if an error reject it.
Again, are we to think on and to do whatsoever things are true? Let this then teach us to put away lying out of our mouths. Whatsoever things are true, we are to speak them in their due times and places: but whatsoever things are lies and falsehoods, there is no time or place for the speaking of them. For all lying is of the devil, and he is the father thereof. And fearful is the judgment that lying draweth on with it: for whosoever (saith John) worketh abomination or lies, shall not ent • r into the heavenly Jerusalem: and again, Without shall be dogs, and enchanters, and whoremongers, and murderers, and idolaters, and whosoever loveth or maketh lies. And therefore the holy Ghost very often very carefully forbiddeth it, saying, Lie not one to another, seeing that ye have put off the old man with his works: and again, Cast off lying, &c. And yet see how men love rather to lie then to speak truly; as if they had rather run with the devil, then walk in truth with God. One desperately lieth in despite of the truth, and boasteth himself of his lying. Another lieth, hoping so to conceal his sins as he hath fallen into, and so addeth iniquity to iniquity. Another lieth, but it is forsooth in ieast, and he meaneth no harm by his lying. And another lieth, but it is forsooth greatly for the behoove and good of his friend, or else he would not do it. Thus lying, which the Lord so much hateth, everywhere aboundeth. And though none indeed can, yet some think they may plead pardon for their lying. The desperate liar, it may be hopeth not for, nor reckoneth upon any pardon. He hath made a covenant with death, and with hell he is at agreement. And what pardon he hopeth for, I know not, that to conceal his other faults and sins, also lieth. But if two sins be not to be bound together, because in one we shall not be unpunished, then what hope of impunity when unto other sins is added also lying? Now for lying in ieast, no man, I think, will say that it is either a less fault, or more pardonable then an idle word: and yet we see our blessed Savior tells us, that of every idle word that men shall speak, they shall give account thereof at the day of judgment. And as for lying for the behoove and good of our friend, the Apostle thereby plainly condemneth it, in that we may not do evil, by his rule, that good may come thereof. So that we may not lie at all, for as much as no lie is of the truth. Some kind of lying is less faulty then other, but no lie is of the truth, and we are to speak every man truth unto his neighbor. Let us therefore cast off all lying, even all kind of lying. For the lying lips are an abomination to the Lord; and their judgment sleepeth not. For a false witness shall not be unpunished, and he that speaketh lies shall not escape. Let us speak the truth every man one unto another; for we are members one of another. Let us speak every man the truth from his heart, without mincing it, and speaking it by halfs. The truth will bear out it self: speak therefore the truth, and shame the devil. By speaking the truth we are like unto God, but by lying we are like unto the devil. Whatsoever things therefore are true, let us think on them, and do them.
Again, are we to think on and to do whatsoever things are true? Let this then thirdly teach us to be that in truth which we would seem unto the world to be, avoiding all hypocrisy and dissimulation. Would we seem unto the world to be religious towards God, just in our dealing with men, chaste in our bodies, harmless in our lives, merciful to the poor, despisers of the world, &c? Let us be such in deed and in truth, not in word and in show only. For the hypocrite, as saith Job, shall not come before God. And therefore Peter willeth us to lay aside all malicioiusness, and all guile, and dissimulation. But who hearkeneth or regardeth? How many at this day like unto Judas, seem to kiss when indeed they do betray? How many at this day like unto Absalom, make a show of inviting their friends unto their table, when indeed their meaning is, if not to kill them, yet to snare and entrap them? How many like unto Joab, seem to speak peaceably with their friend, when indeed their purpose is to wound him? How many like unto the Jews that came to Nehemiah, speak fair to a man's face, but speak their pleasure of him behind his back, and seek what they can to thwart him, or to disgrace him, or to discredit him? Yea who now more commonly defameth a man, exalteth himself against him, and imagineth mischief for him, then his own companion, his familiar friend, with whom he took sweet counsel together, and walked in the house of God as friends; as it fell out with David? So little truth there is in the ways and works of men, and so deep dissembling in their whole lives. So that we may well take up that of the Prophet, The faithful are failed from among the children of men. Men speak deceitfully everyone with his neighbor, they flatter with their lips, and dissemble with their double heart. But the hypocrites hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a spider. Let us therefore hate all hypocrisy and dissimulation: as we would seem to be, so let us be indeed such as we ought to be; and whatsoever things are true in religion, in word or in deed, let us think on them, and do them.
LECTURE LXXXV.
PHILIP. 4. Verse 8.
WHatsoeuer things are honest. Here is the second general head of that Christian duty which the Apostle commendeth unto the Philippians, wherein he exhorteth them to think on, and to do whatsoever things may grace them with a reverent and comely gravity, that their gravity in all things pertaining to them being such as beseemeth their persons, they may so purchase unto themselves reverence amongst men. For so I understand the word used by our Apostle in this place. Whence I observe this lesson for us; that whatsoever things beseem our persons, we are to do them, and that with such a comely gravity as may win reverence unto our persons. This duty the Apostle prescribeth unto Titus, and in him unto all Ministers, where he saith, Above all things show thyself an example of good works, with uncorrupt doctrine, gravity, integrity, &c: where besides other things, ye see, he requireth in Titus, and so in other Ministers of the Gospel, gravity, that is, such an outward grave carriage of themselves, as may win reverence unto their persons. This duty he prescribeth also to elder men in the same Chapter, saying, that they ought to be sober, honest, &c: honest, that is, grave, even with such a gravity as may join reverence to their persons. And this duty in this place he prescribeth even unto all, that we all labor unto such a gravity as best beseemeth our persons whatsoever we be. Neither let any man here so mistake me, as if I meant, that in any man there should be such an austerity that a man may hardly come to the sight or speech of him. For the servant of God should be meek, and kind, and gentle, and courteous unto all men, even as the Apostle exhorteth, saying, Be ye courteous one unto another. But this is it I say, that in all men, according to their places and persons, there ought to be a comely gravity, in some more, in some less, but in all such as beseemeth them, and may join reverence to their persons.
This then should teach us to take heed and beware of such lightness as is any way unbeseeming our persons; of lightness in our attire and apparel, of lightness in our gate and gesture, of lightness in our talk and speech, of lightness in our actions and deeds. For gravity in all these things is not more beseeming, then any such lightness is utterly unbeseeming in any man. To see a Minister wear this shagge and ruffian like hair, which is too too common among all sorts of men; to see him turn himself into every cut, and every new fashion of apparel that comes up, or to hear him bring into the pulpit riming stuff and scurrile ieasts to move laughter: To see a Magistrate drinking & carowsing among boon companions, or dancing about a may-pole, or running into such folly as he should restrain in others: To see an ancient matron mincing her treadings, or tricking and trimming her self like unto one of the younger sort, or any way wantonly carrying herself: to see a young woman full of talk, or much abroad in the streets, or familiar with others then of her own sex: to see a scholar courting young women, or frequenting taverns, inns, or alehouses, or sporting himself any way lasciuiously: generally to see a man more garish in his attire and apparel, more nice in his gate and gesture, more vain in his talk and speech, more irreverent in his actions and deeds then is meet for his place and calling; how unbeseeming is it? how disgraceful is it to their persons that offend any of these ways? A man's garment, saith the son of Sirach, and his excessive laughter, and his going, declare what person he is. Lightnesse in these things, show that he is light, and consequently his credit amongst men, and that worthily, is also light. And yet how much do all sorts offend this way? Ministers and Magistrates, ancient matrons and young women, scholars, and men generally? Unto every of these, a reverence beseeming them is due; which yet they want, because there wanteth in themselves that gravity which beseemeth their persons, and whereby they should win reverence unto their persons. For here, in my judgment, is one very great cause of that want of reverence which is everywhere. We complain greatly, and not without just cause, of great want of reverence in the younger sort towards their elders and their betters in their places: but certainly here is one great cause of it, we our selves every man in his place, walk not in that gravity that beseemeth our persons; we are not of that discreet and seemly carriage which should win reverence unto us in our places: but not considering our selves one way or other, we bewray that vanity, that lightness, that foolishness, and oftentimes that boyishnesse in our selves, which causeth want of reverence, and bringeth contempt unto our persons. Well, ye see our Apostle would have us to think on and to do whatsoever things are grave, and decent, and beseeming our persons in our places. Let us hearken unto our Apostle, and let us every man consider himself, and do that which is grave and beseeming us in our places. Let us avoid both in our apparel, and in our gesture, and in our talk, and in our deeds, whatsoever may bewray any kind of lightness in us. So shall we do that which in this point we ought, and so shall we recover that reverence which we have lost.
Whatsoever things are just. This is the third general head of that Christian duty which the Apostle commendeth to the Philippians; wherein he exhorteth them to think on and to do whatsoever things are just, that everyone may have that which is right, and none may be defrauded of that which is due unto him. For the Apostles speech here of just things, is meant (I take it) of things which may be justly required of us, that such should be performed; not of things which we may justly require of others; for such things we will exact fast enough, though we be not exhorted thereunto. Hence then I observe this lesson for us, That whatsoever things may justly be required of us, we are to think on them and to do them. May the Lord justly require a duty of us, and may the Prince justly require a duty of us? Give unto God those things which are God's, and give unto Caesar those things which are Caesar's. That obedience which is due unto the Lord, give unto him; and that loyalty which is due unto the Prince, give unto him. May our neighbor require a duty of us? The rule of our blessed Savior is general, Whatsoever ye would that men should do unto you, even so do ye to them. And a most absolute and rare example thereof we have in Job in Chap. 31. from verse 16. to 22. whence it is most plain, that what could be justly required of him by his neighbor, he was not awanting in it. Are we masters? what the servants may justly require of us, that we must think on and do; as it is written, Ye masters, do unto your servants that which is just and equal, knowing that ye have also a master in heaven. Are we servants? what our masters may justly require of us, that must we think on and do; as it is written, Servants, be obedient unto them that are your masters according to the flesh, in all things, not with eye-service as men-pleasers, but in singleness of heart, fearing God, &c. Are we husbands? what our wives may justly require of us, that must we think on and do; as it is written, Husbands love your wives, and be not bitter unto them. Are we wives? what our husbands may justly require of us, that must we think on and do; as it is written, Wives submit yourselves unto your husbands, as it is comely in the Lord. Are we fathers? Fathers, provoke not your children to anger, lest they be discouraged. Are we children? Children obey your parents in all things, for that is welpleasing unto the Lord. Which also tutors and scholars are to apply unto themselves. Do we owe anything to any man? Owe nothing to any man, but to love one another. Do we lend any money to any? If thou lend money to my people, saith the Lord, that is, to the poor with thee, thou shalt not be as an usurer to him, ye shall not oppress him with usury Are we Ecclesiastical men, or temporal men, or military men, or scholastical men, or public men, or private men? Look what may be justly required of us by the laws of the Church, or of the Common weal, or of arms, or of scholars, or of those cities and places where we dwell and live, that we are to think on, and to do. Generally, what men soever we be, what things soever may justly be required of us by the law of nature or of nations, by the law of God or of man, we are to think on them and to do them. And that for these reasons: first, because the things are just in themselves; for otherwise they cannot justly be required of us: but being just in themselves, we are to think on them, and to do them. Secondly, because the things which may justly be required of us, do indeed make us debtors unto them that may require them of us. For have we counsel, wisdom, learning, strength, &c? We are debtors unto them that need these things, and require them of us. And hereupon the Apostle said, that he was debtor both to the Grecians and to the Barbarians, both to the wise men and to the unwise: a debtor to bestow on them such spiritual gifts as he had received of the Lord. Thirdly, because the things which are justly required of us, may be for their good that require them. For we are to do good unto all, as the Apostle exhorteth, saying, Do good unto all, but especially unto them that are of the household of faith. Being then that thereby we may do good, whatsoever things may justly be required of us, we are to think on them, and to do them.
This then should teach us in any case to beware of defrauding any of anything that is due unto him. Let no man, saith the Apostle, oppress or defraud his brother in any matter. But do we not defraud the Lord? defraud the Prince? defraud our neighbors and brethren? Yes surely. And wherein do we defraud them? In that we give them not that which is due unto them; in that we do not think on and do whatsoever things they may justly require of us. For who is he that walketh in that obedience which the Lord most justly requireth of him? Our manifold rebellions against our God, and our willful transgressions against his law, are too too great evidence against us. I cannot speak of many things wherein we sin all against our God. Give me leave to warn you at this time of o • e. Ye know how earnestly the Lord requireth of us the sanctifying of the Sabbath, and how sharply he hath punished the breach of that commandment, even by death, and desolation of kingdoms. Yet how much do we profane it, as throughout the whole year, so especially at this time of the yere, by bringing in our may-poles, by having our ales, by that most disorderly trunk-playing, by rifling, by bowling, and diverse other kinds of gaming; by our ill customs of riding, going, drinking, dancing, and many the like offensive things on that day? If we must needs have these things, some of which are heathenish, and the rest no way necessary and little better, yet let us spare the Lord his day, let us consecrate that day, and therein our selves unto him. We have other sins too many, though we do not add this unto them of profaning the Lord his day. Let us remember what the Lord in this justly requireth of us, and let us not defraud him of this due. Again, how many villanous and traitorous wretches are there, which give not unto their Prince that loyalty which she most justly requireth of them? Those most bloody treasons which her most unnatural subjects have practiced against her, besides many others plotted by those faithless and cruel monsters of Rome and Spain, from all which the Lord by a most mighty hand hath delivered her, and let us still pray unto our good God that he will still keep her safe under his wings and deliver her; those bloody treasons, I say, show how many have defrauded her of that which is most due unto her. Come lower, and what end shall we make? How imperious are masters over their servants, and how untrusty are servants toward their masters? How bitter are the husbands sometimes towards their wives, and how undutiful are they again towards their husbands? How cockering are parents of their children, and how stubborn are children towards their parents? how negligent are tutors? how dissolute are scholars? how careless are they that owe, to repay that they owe? and how ready are they that lend to grate upon them to whom they lend? How many men in the Ministry defraud their Churches of that which is due unto them? and how many of the rest defraud the Common-wealth of that which is due unto it? To speak all in one word, how few of all sorts think on and do that which might justly be required of them? Well, ye see the Apostle would have us to think on and to do whatsoever things may justly be required of everyone of us in our place. Let us therefore everyone of us consider our selves in our place, and let us see what thing it is that may justly be required of us. Not one of us all but we shall find many things which the Lord our God, which our sovereign Prince, which our neighbors and brethren may justly require of us. Not one of us all, but we shall find many things which by the law of Nature, by the law of Natiōs, by the law of God, by the law of man, may justly be required of us. Let us therefore everyone of us think of these things, and let us all of us in our place do whatsoever may justly be required of us. Let our care be not to defraud any, God or man, Prince or people, neighbor or brother, one or other of that which is due unto him, but whatsoever things are just let us think on them, and do them. So shall we do that which we ought, and so shall the wrath of the Lord which is kindled against us, be turned away from us. It followeth:
Whatsoever things are pure. This is the fourth general head of that Christian duty which the Apostle commendeth unto the Philippians; wherein he exhorteth them to think on, and to do whatsoever things are pure, that having their conversation honest, holy, and harmless, they might be blameless, innocent, and undefiled by any filthiness of sin. Whence I observe this lesson for us, that whatsoever things are pure and clean from all filthiness of the flesh and of the spirit, we are to think on them, and to do them. The Scribes and Pharisees thought on and observed an outward purity, and cleanness of the body; for they would not eat till first they had washed their hands. Which outward cleanness of the body we do not mislike. But that is not the thing intended. For, as our blessed Savior teacheth, To eat with unwashen hands defileth not the man. Our adversaries imagine that they think well on this point, a great many of them, if they keep themselves single and unmarried, though then they burn and wallow in all filthy lusts and pleasures. But the holy Ghost hath taught us that marriage is honorable, and the bed undefiled. And therefore he hath said unto all, without exception of any, To avoid fornication, let every man have his wife, and let every woman have her husband. That outward cleanness then of the body in washing of the hands, and the like, nor this abstinence from marriage are the pure things which we are to think on and to do, but far other things.
We are to be pure in heart, having our hearts purified by faith. For by faith God purifieth our hearts. We are to be pure in our consciences, having our consciences purged from dead works to serve the living God. We are to be pure in our tongue and talk, that our speech may be to the use of edifying, and may minister grace unto the hearers. We are to be pure in our works and deeds, that we may be blameless, and without rebuke for anything that we do. We are to be pure in our bodies, that our bodies may be fit temples for the holy Ghost to dwell in. For, know ye not (saith the Apostle) that your body is the temple of the holy Ghost? To speak all in one word, we are to be pure in the whole man, both in our utter and in our inner man, being cleansed from all filthiness both of the flesh and of the spirit, and growing up unto full holiness in the fear of God. This is that purity which the Lord requireth at our hands, even to be pure in our flesh and in our spirit, in our soul and in our body, in our hearts and in our consciences, in our words and in our deeds, that so we may be blameless and without rebuke.
What then? Am I come to teach you to be pure men and women? Dare I take upon me to persuade you unto purity? Yea, even so beloved. As the Prophet saith, so say I unto you, Wash you, make you clean. And as our Apostle saith unto Timothy, so say I unto you, Keep yourselves pure. And with our Apostle here, whatsoever things are pure think on them, and do them. Yea, but this is a thing that cannot be: For none can say, I have made my heart clean, I am pure from sin. True indeed, yet are we still to endeavor our selves unto it, and to labor after it. We are to desire the best gifts; and we are to follow peace with all men, and holiness: though in this life we cannot come unto them and comprehend them. Otherwise that of our Savior should be in vain, Be ye perfect as your Father which is in heaven is perfect. This is a thing that cannot be, yet is it a thing that we must labor and strive unto, both by prayer, and every holy course. So, howsoever we cannot be pure, yet must we labor and strive unto it, both by prayer and every holy course, that we may be pure both in body and in soul, even in our whole man, until the coming of Christ Jesus.
This then should teach us to take heed and beware of whatsoever things may defile us in our bodies or in our souls. The time was when they defiled themselves that touched a dead corps, or anything that was unclean. But all those things perished with the using. Now our blessed Savior hath told us what the things are that defile the man, and those are, evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders: likewise covetousness, scurrile ieasting, corrupt communication, and the like. And therefore the holy Ghost everywhere giveth out caveats against these things, admonishing always to take heed and beware of them. Let no corrupt communication proceed out of your mouths, saith the Apostle. And yet, how do many of us defile our selves with filthy and unseemly talk? It is a shameful thing unto chaste ears to hear what filthy ribauldries, what bawdy talking, what uncomely ieasting, what lewd and wanton songs and sonnets are used in many places both by men and women, old and young. They remember not that their tongues were given them therewith to glorify the God of heaven, but as if their tongues were their own to speak therewith what they list, therewith they despite the Lord, offend their brethren, and defile themselves. Again, Fly fornication (saith the Apostle;) every sin that a man doth is without the body, but he that committeth fornication sinneth against his own body. And yet how do men defile their bodies in all places with the filthiness of this sin? Know we not (beloved) that our bodies are the members of Christ? or if we do, shall we take the members of Christ, and make them the members of an harlot? God forbid. Know we not that he which coupleth himself with an harlot, is one body with her? And shall we join our selves unto an harlot, & cut off our selves from the body of Christ Jesus? God forbid. Know we not that our bodies are the temples of the holy Ghost to dwell in? And shall we by following after strange flesh drive the holy Ghost out of the temples of our bodies? God forbid. If any man destroy the temple of God, him shall God destroy. Now what do we else but destroy the temple of God, when we make our bodies a cage of unclean birds, and of all hateful lusts and pleasures? It behooveth therefore every man to look into himself, how he suffereth himself to be defiled with this uncleanness, that he keep his body a pure virgin unto the Lord. Again, Let none of you (saith the Apostle) suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters. And yet by killing, and stealing, and robbing, and all manner of evil doing we break out, and as the Prophet saith, Blood toucheth blood. And indeed so little nowadayes do we thirst after purity in all our ways, that we had even as leife be counted impure as pure. Yea now we have taken it up for a scoff and reproach unto them that make any conscience of their ways, that Forsooth they are pure men, and they are pure women; and if any such haply tread a little awry, then, These be the pure men, these be the pure women. Thus instead of hearkening unto the Apostles exhortation we mock and reproach them that endeavor to keep themselves pure. Well, ye see that our Apostle would have us to think on, and to do whatsoever things are pure. Let us hearken unto the Apostle, and let us labor and strive unto it, both by prayer, and every holy course, to be pure in body and in soul, in word and in deed, and in our whole man. Let us abstain from whatsoever things may any way defile us: Fornication, & all uncleanness, or covetousness, let it not once be named amongst us, as it becometh Saints; neither filthiness, nor foolish talking, nor jesting, which are things not comely; but rather giving of thanks. Even whatsoever things are pure, let us think on them, and do them. It followeth.
Whatsoever things pertain to love: This is the fifth general head of that Christian duty which the Apostle commendeth unto the Philippians, wherein he exhorteth them to think on, and to do whatsoever things are lovely, and may procure them love and favor with all men. For so I understand the Apostle in this place. Whence I observe this lesson for us, that whatsoever things may win us love and favor amongst men, we are to think on them, and to do them. It is said of our blessed Savior, that he increased in wisdom, and stature, and in favor with God and men. And it cannot but be commendable in us, so to carry our selves, as that we grow in love and favor amongst men. What then? Are we to communicate with the idolatrous in their superstitions, with the drunkards in their drunkenness, with the lascivious in their wantonness, with the idle in their idleness, with the vnthrifts in their unthriftiness, with the factious in their factiousnesse, with the careless in their retchlesnesse, with the carnal in their carnality, that we may win their love and favor? The favor indeed of such is seldom won but so. But it is not so much the love and favor of them, as the love and favor of the good and godly that we are to seek. What then? Are we to soothe and flatter them, to speak that we should not, that we may seek to please them; to spare to speak that we should, lest we offend them; to hazard a good conscience, for the pleasing of them; or every way to labor to creep into their favor? for thus sometimes even their favor is won. Nay, neither are we thus to seek after the favor of good men. But so we are to think on, and to do whatsoever things may win us love and favor amongst men, as that the same things also may purchase us favor with God: For otherwise if they be not acceptable unto God, howsoever they might win us favor amongst men, we are not to think on them, nor to do them. What then are the things which may win us favor with God and men? If we put on tender mercy, kindness, humbleness of mind, meekness, longsuffering, patience, and temperance: if we be true in word and deed, just in our dealings, helpful to the poor, honest in our conversation, if we honor the aged, seek not our own, but the wealth of others, &c. these are things as pleasing unto God, so such as win the love and favor of all men, not only the good and godly, but also the wicked and ungodly. These things therefore we are to think on and to do. And so our Apostle willeth, where he saith, Now therefore, as the elect of God, holy and beloved, put on tender mercy, &c.
This should teach us to avoid the things which may bring upon us the hatred and obloquy of men. Otherwise then the manner of some is, who purposely do some things, that thereby they may spite and grieve some men. It is not the hatred or displeasure of men that may withhold us from speaking, or doing that we ought. But if to spite or grieve some man, we stick not to speak or do that which may displease our God, then our judgment sleepeth not. If we bring upon our selves the hatred of men, and withal the displeasure of God, the burden will be too heavy for us to bear. Let us therefore hearken unto the counsel of our Apostle, and let us think on, and do whatsoever things may win us love and favor with men, so that withal they be pleasing unto God. Let us avoid whatsoever things may bring upon us the hatred or displeasure of men, specially such as are displeasing unto God. Let us love and live so, that we may be loved of God and man; even whatsoever things are lovely, let us think on them, and do them.
LECTURE LXXXV.
PHILIP. 4.
Verse 8.
Whatsoever things are of good report, think on these things, and do these things,
9.
Which ye have both learned, and received, &c.
THere is yet remaining another general head of Christian piety, which the Apostle commendeth unto the Philippians, wherein he exhorteth them to think on, and to do whatsoever things are of good report amongst men, that by such things they may win unto themselves a good name, and be well spoken and reported of in the places where they live. Whence I observe this lesson for us, that whatsoever things may purchase us a good report, or continue our good name amongst the sons of men, we are to think on them, and to do them, that as much as is possible we may hear well of all men. A good name (saith Solomon) maketh the bones fat: that is, so comforteth, and rejoiceth, and strengtheneth a man as good fare which maketh him fat and well liking; yea, A good name (saith the same Solomon) is to be chosen above great riches: yea, a good name is better then a good ointment. A good life (saith the son of Sirach) hath the days numbered, but a good name endureth forever: it continueth with thee above a thousand treasures of gold. And therefore it is that men are oftentimes as jealous of their good name and good report among men as of their lives, and count themselves (after a sort) killed when their good name is impaired, or called into question. To have then a good name, ye see, and to be well reported of, is as much worth as gold; nay, as a thousand treasures of gold; nay, as much worth as a man's life. Therefore the Apostle exhorteth to procure things honest before all men: things honest, that is, things which may purchase us credit, and make us to be well reported of amongst men: And our Apostle in this place, to think on, and to do whatsoever things are of good report. Now then, what are the things that make us well reported of amongst men? Surely, if it be said of us, that we are men dealing faithfully, truly, justly and uprightly; living honestly, soberly, purely and godly; walking wisely, modestly, peaceably, and lovingly with our brethren, bearing things patiently as becometh the Saints of God; in a word, having faith and a good conscience, and whatsoever things pertain to virtue: if we be such men, these things will make us well reported of, and either bring us to a good name if we had it not, or continue our good name if we have it. For these are things of good report, both before the Lord, and also before men.
Yea but this is great vanity, to seek after fame & good report among men, that men may speak well, and report well of us. It is so indeed, if therein we seek our own glory. For how good soever, how full of rare virtues soever the things be that we do, if therein we seek our own glory, it is surely great vanity. We must therefore know, that we are to think on, and to do the things that are of good report, both before the Lord, and also before men, not for our own glory, but for the glory of Christ Jesus in whom we believe, for the glory of the Gospel of Christ Jesus, which we profess. We must have care that we may be well spoken of, well reported of, not for any tickling vanity of our own praises, but that the name of God, that the truth of Christ Jesus might be well spoken of for our sakes. For it is an ornament and honor unto the truth with men, if the professors of the truth be of good report amongst men. And therefore our blessed Savior saith, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. And our Apostle describing the office of a Minister, saith, that he must be well reported of, even of them that are without, lest he fall into rebuke, indeed that the word of God be not evil spoken of. And the Apostle Peter prescribing unto wives how they ought to order themselves towards their husbands, saith, that they are to be subject unto them; and why? that even they which obey not the word, may without the word be won by the conversation of the wives, while they behold their pure conversation which is with fear. And to the s • me purpose he giveth this general exhortatiō, Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of visitation. To the end therefore that God may be glorified, and that the truth which we profess may be well spoken of, we are to think on and to do whatsoever things are of good report, whereby we may win or continue a good name and report amongst men.
This then should teach us to take heed and beware of whatsoever things may bring an evil report upon us; and the rather, for that the hurt thereof lights not upon our selves alone, but upon the name of our God whereby we are called, and upon the truth of our God which we profess. What ill reports Eli his sons heard touching the offerings of the Lord, we all know, as also how therefore men abhorred the offerings of the Lord. Their sin which they committed was very great, and brought a very ill report upon them; but hereby it is aggravated, that it brought a dishonor upon the holy name of God and the offerings of the Lord. And so must we reckon, that whatsoever ill report we bring upon our selves by any evil that we do, it lights not on our selves alone, but upon our God in whom we believe, and upon his truth which we pr • fesse. And yet how careless are we of such things as bring ill reports upon us? Factions, divisions and contentions, what ill reports do they bring upon us, and upon the truth which we profess? And yet how is the corn overgrown everywhere by these weeds and tares? Everyone of us will post the name off from one to another. The Brownists and Barrowists they make no division in the Church; the ringleaders of factions, they make no factions in societies; the firebrands of contention, they make no contention among neighbors and brethren, but such, and such, and such. But yet the thing remaineth to our great infamy; faction, division and contention, they grow up to our shame. Again, usury (I think) will be confessed to be a thing of evil report: I am sure the Lord hath forbidden it, even all usury or vantage, call it biting usury, or what else you will; and that the Prophet Jeremiah so lothed it, that he washed his hands clean of either lending or borrowing upon usury; that Nehemiah swept it out from among the people as a great filthiness; and that Ezekiel condemneth giving upon usury, or taking increase, by what name soever you will call it. And yet how many professors of the truth hear evil for this sin? and how ill doth the truth it self hear for this sin? I assure myself, that the adversaries of the truth offend a hundred fold more this way, then do the professors of the truth. But being a thing of evil report, I could wish that the professors of the truth would with Jeremiah wash their hands of this sin. I should instance in many other things of evil report. But by these you will conjecture what is to be said of the rest. For generally this I say, whatsoever the thing be, if it be of evil report, we are not to think on it, not to do it, lest not only we, but the truth of Christ Jesus hear evil for our sakes.
Yea but what if an evil report be brought upon us without a cause? What if we be counted schismatical, factious, contentious, userers, or the like, without a cause? Without a cause? then no matter. If there be a cause of such report, then we are to look unto it: but if not, we need not to be moved much at the matter. Nay, our Savior tells us, that we are blessed when men speak all manner of evil against us for his sake falsely, and that we are to rejoice and be glad. In these cases we are to pass with the Apostle, by honor and dishonor, by evil report and good report. We cannot stay men from reporting ill of us. Our blessed Savior himself heard it said of himself, that he was a glutton, and a drinker of wine, a friend of Publicans and sinners. What marvel if the world speak evil of us, and like the Dragon cast out whole floods of evil reports upon us? But this we are to look unto, that neither we think on, nor do anything that may bring an evil report upon us justly. For we hear what our Apostle saith; Whatsoever things are of good report, we are to think on them and to do them, but whatsoever things are of evil report, we are not to think on them nor to do them. Let us therefore carefully look unto the things whereon we set our hearts, or whereunto we set our hands. Is it a thing of good report, which may make us well spoken of amongst men? Let us then think on it and do it, that so the truth which we profess may be well spoken of. But is it a thing of evil report, which may make us ill spoken of? Let even this be enough to dissuade us from thinking on it, or doing it, whatsoever it be, lest the way of truth be evil spoken of. By things of good report, our God, and his truth, and our selves shall have honor: but by things of evil report, our God, and his truth, and our selves shall be dishonored. Let us therefore think on and do whatsoever things may bring on us a good report, and avoid both the thought and the deed of whatsoever may bring an ill report upon us.
The last thing which I note in this general conclusion of the Apostles exhortations, or rather in the exhortation, is, that the Apostle would have the Philippians to think on these things, and to do these things. For these two, howsoever they be severed in place by our Apostle, yet are they to be joined in the opening of these words, and in following of the Apostles exhortation. He would therefore have the Philippians to think on these things, that is, to enter into a diligent consideration of these things with themselves, and in their hearts to love and affect them, and likewise to do these things, because it would be to no great purpose, that in their hearts they should love and affect these things, and enter into a serious consideration of them, unless also they should practice them in their lives. Whence I observe this lesson for us, that unto the performance of Christian piety and holy duty, it is not enough to think on seriously with our selves, and in our hearts to love and affect whatsoever things are true, &c. unless also in our outward actions we follow whatsoever things are true, &c. Both in our hearts we must think on, and love, and affect the things that are good; and in the words of our mouth, in the works of our hands, and in the ways of our lives, we must show forth the same. Heart and hand must go together. If the heart endite a good matter, the tongue must be the pen of a ready writer: if the heart believe unto righteousness, the tongue must confess unto salvation: and if the knowledge of such things as accompany salvation be in the understanding, there must also be an holy practice of such things in the life and conversation. And therefore David prayed, that both the meditations of his heart and the words of his mouth might be acceptable in the sight of the Lord; no doubt, that both in his heart he might think on, and with his mouth might speak, and in his life might practice those things which were good and right in his eyes. And in another place he professeth, not only that he loveth the law of the Lord, & meditateth therein continually, but also that he keepeth his commandments with his whole heart. For as our blessed Savior saith, Not everyone that saith unto me, Lord, Lord shall enter into the kingdom of heaven, but he that doth the will of the Father which is in heaven: and as the Apostle saith, Not the hearers of the law are righteous before God, but the doers of the law shall be justified: so is it likewise in this whereof we now speak, that not everyone that thinketh on, or loveth and affecteth the things that are good, by and by performeth the holy duties of Christian piety, but he that showeth forth his love in the holy practice of a Christian life and conversation. Nay, indeed whatsoever profession we make, and howsoever we say that we think on, and love and affect the best things, yet unless the fruit thereof show it self in our outward actions, in our lives and conversations, in vain do we persuade our selves of Christian piety in our selves. For where the Spirit worketh in the heart a serious cogitation, a true love and affection unto whatsoever things are good, there also by the power and work of the same Spirit the fruit of these things is seen in the practice of a holy life and conversation: so that as we think on, and love, and affect the things that are good, so we will be ready also to do and to practice that which is good.