Philippians 3 commentary

Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, Isa 56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. (Php 3:12-21)

This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.

1 Rejoice in the Lord This is a conclusion from what goes before, for as Satan never ceased to distress them with daily rumors, he bids them divest themselves of anxiety and be of good courage. In this way he exhorts them to constancy, that they may not fall back from the doctrine which they have once received. The phrase henceforward denotes a continued course, that, in the midst of many hinderances, they may not cease to exercise holy joy. It is a rare excellence when Satan endeavors to exasperate us “De nous troubler et effaroucher;” — “To trouble and frighten us.” by means of the bitterness of the cross, so as to make God’s name unpleasant “Fascheux et ennuyeux;” — “Disagreeable and irksome.” , to take such satisfaction in the simple tasting of God’s grace, that all annoyances, sorrows, anxieties, and griefs are sweetened.

To write the same thing to you. Here he begins to speak of the false Apostles, with whom, however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words severely “Il les rembarre rudement et auec authorite;” — “He baffles them sternly and with authority." exposes them, as far as was sufficient. For as they had simply made an attempt upon the Philippians, and had not made an inroad upon them, “Pource qu’ils auoyent seulement fait leurs efforts, et essaye de diuer-tir les Philippiens, et ne les auoyent gaignez et abbatus;” — “As they had merely employed their efforts, and had attempted to turn aside the Philippians, and had not prevailed over them and subdued them." it was not so necessary to enter into any regular disputation with the view of refuting errors, to which they had never lent an ear. Hence he simply admonishes them to be diligent and attentive in detecting impostors and guarding against them.

In the first place, however, he calls them dogs; the metaphor being grounded upon this — that, for the sake of filling their belly, they assailed true doctrine with their impure barking. Accordingly, it is as though he had said, — impure or profane persons; for I do not agree with those who think that they are so called on the ground of envying others, or biting them “Pour autant qu’ils portoyent enuie auec autres, ou les mordoyent et detractoyent d’eux;” — “On the ground of their bearing envy to others, and biting and calumniating them."

In the second place, he calls them evil workers, meaning, that, under the pretext of building up the Church, they did nothing but ruin and destroy everything; for many are busily occupied “Car il yen a plusieurs qui se tourmentent tant et plus, et se meslent de beaucoup de choses;” — “For there are many that torture themselves on this occasion and on that, and intermeddle with many things. who would do better to remain idle. As the public crier “Comme anciennement a Rome ce crier public;” — “As anciently at Rome that public crier." on being asked by Gracchus in mockery, on the ground of his sitting idle, what he was doing? had his answer ready, “Nay, but what are you doing?” for he was the ringleader of a ruinous sedition. Hence Paul would have a distinction made among workers, that believers may be on their guard against those that are evil.

In the third term employed, there is an elegant (προσωνομασία) play upon words. They boasted that they were the circumcision: he turns aside this boasting by calling them the concision “The Concision--that is, those who rend and divide the Church. Compare Romans 16:17, 18. They gloried in being the περιτομὴ (the circumcision,) which name and character St. Paul will not here allow them, but claims it for Christians in the next words, and calls them the κατατομὴ or concision, expressing his contempt of their pretences, and censure of their practices.” — Pierce. — Ed. , inasmuch as they tore asunder the unity of the Church. In this we have an instance tending to shew that the Holy Spirit in his organs “En ses organes et instrumens c’est a dire ses seruiteurs par lesquels il a parle;" — “In his organs and instruments, that is to say, his servants, by whom he has spoken.” has not in every case avoided wit and humor, yet so as at the same time to keep at a distance from such pleasantry as were unworthy of his majesty. There are innumerable examples in the Prophets, and especially in Isaiah, so that there is no profane author that abounds more in agreeable plays upon words, and figurative forms of expression. We ought, however, more carefully still to observe the vehemence with which Paul inveighs against the false Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in under a pretext of zeal.

When he says, that to write the same things is not grievous to him, he seems to intimate that he had already written on some other occasion to the Philippians. There would, however, be no inconsistency in understanding him as meaning, that he now by his writings reminds them of the same things as they had frequently heard him say, when he was with them. For there can be no doubt that he had often intimated to them in words, when he was with them, how much they ought to be on their guard against such pests: yet he does not grudge to repeat these things, because the Philippians would have incurred danger in the event of his silence. And, unquestionably, it is the part of a good pastor, not merely to supply the flock with pasture, and to rule the sheep by his guidance, but to drive away the wolves when threatening to make an attack upon the fold, and that not merely on one occasion, but so as to be constantly on the watch, and to be indefatigable. For as thieves and robbers (John 10:8) are constantly on the watch for the destruction of the Church, what excuse will the pastor have if, after courageously repelling them in several instances, he gives way on occasion of the ninth or tenth attack?

He says also, that a repetition of this nature is profitable to the Philippians, lest they should be—as is wont to happen occasionally—of an exceedingly fastidious humor, and despise it as a thing that was superfluous. For many are so difficult to please, that they cannot bear that the same thing should be said to them a second time, and, in the mean time, they do not consider that what is inculcated upon them daily is with difficulty retained in their memory ten years afterwards. But if it was profitable to the Philippians to listen to this exhortation of Paul—to be on their guard against wolves, what do Papists mean who will not allow that any judgment should be formed as to their doctrine? For to whom, I pray you, did Paul address himself when he said, Beware? Was it not to those whom they do not allow to possess any right to judge? And of the same persons Christ says, in like manner,

My sheep hear my voice, and they follow me; they flee from, a stranger, and they hear not his voice. (John 10:5, 27.)

3. For we are the circumcision—that is, we are the true seed of Abraham, and heirs of the testament which was confirmed by the sign of circumcision. For the true circumcision is of the spirit and not of the letter, inward, and situated in the heart, not visible according to the flesh. (Romans 2:29.)

By spiritual worship he means that which is recommended to us in the gospel, and consists of confidence in God, and invocation of him, self-renunciation, and a pure conscience. We must supply an antithesis, for he censures, on the other hand, legal worship, which was exclusively pressed upon them by the false Apostles.

“They command that God should be worshipped with outward observances, and because they observe the ceremonies of the law, they boast on false grounds that they are the people of God; but we are the truly circumcised, who worship God in spirit and in truth.” (John 4:23.)

But here some one will ask, whether truth excludes the sacraments, for the same thing might be said as to Baptism and the Lord’s Supper. I answer, that this principle must always be kept in view, that figures were abolished by the advent of Christ, and that circumcision gave way to baptism. It follows, also, from this principle, that the pure and genuine worship of God is free from the legal ceremonies, and that believers have the true circumcision without any figure.

And we glory in Christ We must always keep in view the antithesis. “We have to do with the reality, while they rest in the symbols: we have to do with the substance, while they look to the shadows.” And this suits sufficiently well with the corresponding clause, which he adds by way of contrast— We have no confidence in the flesh For under the term flesh he includes everything of an external kind in which an individual is prepared to glory, as will appear from the context, or, to express it in fewer words, he gives the name of flesh to everything that is apart from Christ. He thus reproves, and in no slight manner, the perverse zealots the law, because, not satisfied with Christ, they have recourse to grounds of glorying apart from him. He has employed the terms glorying, and having confidence, to denote the same thing. For confidence lifts up a man, so that he ventures even to glory, and thus the two things are connected.

4 Though I might also He does not speak of the disposition exercised by him, but he intimates, that he has also ground of glorying, if he were inclined to imitate their folly. The meaning therefore is, “My glorying, indeed, is placed in Christ, but, were it warrantable to glory in the flesh, I have also no want of materials.” And from this we learn in what manner to reprove the arrogance of those who glory in something apart from Christ. If we are ourselves in possession of those very things in which they glory, let us not allow them to triumph over Christ by an unseemly boasting, without retorting upon them also our grounds of glorying, that they may understand that it is not through envy that we reckon of no value, nay, even voluntarily renounce those things on which they set the highest value. Let, however, the conclusion be always of this nature — that all confidence in the flesh is vain and preposterous.

If any one has confidence in the flesh, I more Not satisfied with putting himself on a level with any one of them, he even gives himself the preference to them. Hence he cannot on this account be suspected, as though he were envious of their excellence, and extolled Christ with the view of making his own deficiencies appear the less inconsiderable. He says, therefore, that, if it were coming to be matter of dispute, he would be superior to others. For they had nothing (as we shall see erelong) that he had not on his part equally with them, while in some things he greatly excelled them. He says, not using the term in its strict sense, that he has confidence in the flesh, on the ground that, while not placing confidence in them, he was furnished with those grounds of fleshly glorying, on account of which they were puffed up.

5. Circumcised on the eighth day It is literally— “The circumcision of the eighth day.” There is no difference, however, in the sense, for the meaning is, that he was circumcised in the proper manner, and according to the appointment of the law “Circoncis deuement et selon l’ordonnance et les obseruations de la loy;” — “Circumcised duly and according to the appointment and the observances of the law.” . Now this customary circumcision was reckoned of superior value; and, besides, it was a token of the race to which he belonged; on which he touches immediately afterwards. For the case was not the same as to foreigners, for after they had become proselytes they were circumcised in youth, or when grown up to manhood, and sometimes even in old age. He says, accordingly, that he is of the race of Israel He names the tribe “Il note la tribu et le chef de la lignee de laquelle il estoit descendu;” — “He names the tribe and the head of the line from which he was descended.” , — not, in my opinion, on the ground that the tribe of Benjamin had a superiorityof excellence above others, but for shewing more fully that he belonged to the race of Israel, as it was the custom that every one was numbered according to his particular tribe. With the same view he adds still farther, that he is an Hebrew of the Hebrews For this name was the most ancient, as being that by which Abraham himself is designated by Moses. (Genesis 14:13.) See Calvin on the Corinthians, vol. 2, p. 357, 358. The sum, therefore, is this — that Paul was descended from the seed of Jacob from the most ancient date, so that he could reckon up grandfathers and great-grandfathers, and could even go still farther back.

According to the law, a Pharisee Having spoken of the nobility of his descent, he now proceeds to speak of special endowments of persons, as they are called. It is very generally known, that the sect of the Pharisees was celebrated above the others for the renown in which it was held for sanctity and for doctrine. He states, that he belonged to that sect. The common opinion is, that the Pharisees were so called from a term signifying separation “Que les Pharisiens ont este ainsi nommez, pource qu’ils estoyent separez d’auec les autres, comme estans saincts;” — “That the Pharisees were so called, because they were separated from others, as being holy.” ; but I approve rather of what I learned at one time from Capito, a man of sacred memory See Calvin On the Corinthians, vol. 2, p. 82. , that it was because they boasted that they were endowed with the gift of interpreting Scripture, for פרש (parash,) among the Hebrews, conveys the idea of interpretation. The reader will find the etymology of the term Pharisees, discussed at considerable length in the Harmony, vol. 1, p. 281, n. 4. — Ed. While others declared themselves to be literals The meaning is, that in interpreting Scripture, they did not go beyond the bare letter.— Ed. , they preferred to be regarded as Pharisees See Harmony, vol. 1, pp. 281, 282, and vol. 3, p. 74. , as being in possession of the interpretations of the ancients. And assuredly it is manifest that, under the pretext of antiquity, they corrupted the whole of Scripture by their inventions; but as they, at the same time, retained some sound interpretations, handed down by the ancients, they were held in the highest esteem.

But what is meant by the clause, according to the law? For unquestionably nothing is more opposed to the law of God than sects, for in it is communicated the truth of God, which is the bond of unity. Besides this, Josephus tells us in the 13th book of his Antiquities, that all the sects took their rise during the high priesthood of Jonathan. Paul employs the term law, not in its strict sense, to denote the doctrine of religion, however much corrupted it was at that time, as Christianity is at this day in the Papacy. As, however, there were many that were in the rank of teachers, who were less skillful, and exercised “Exercez en l’Ecriture;” — “Exercised in Scripture.” he makes mention also of his zeal. It was, indeed, a very heinous sin on the part of Paul to persecute the Church, but as he had to dispute with unprincipled persons, who, by mixing up Christ with Moses, pretended zeal for the law, he mentions, on the other hand, that he was so keen a zealot of the law, that on that ground he persecuted the Church

6. As to the righteousness which is in the law There can be no doubt he means by this the entire righteousness of the law, for it were too meagre a sense to understand it exclusively of the ceremonies. The meaning, therefore, is more general — that he cultivated an integrity of life, such as might be required on the part of a man that was devoted to the law. To this, again, it is objected, that the righteousness of the law is perfect in the sight of God. For the sum of it is — that men be fully devoted to God, and what beyond this can be desired for the attainment of perfection? I answer, that Paul speaks here of that righteousness which would satisfy the common opinion of mankind. For he separates the law from Christ. Now, what is the law without Christ but a dead letter? To make the matter plainer, I observe, that there are two righteousnesses of the law. The one is spiritual — perfect love to God, and our neighbors: it is contained in doctrine, and had never an existence in the life of any man. The other is literal — such as appears in the view of men, while, in the mean time, hypocrisy reigns in the heart, and there is in the sight of God nothing but iniquity. Thus, the law has two aspects; the one has an eye to God, the other to men. Paul, then, was in the judgment of men holy, and free from all censure — a rare commendation, certainly, and almost unrivalled; yet let us observe in what esteem he held it.

Philippians 3:7-11

7. But what things were gain to me, those I counted loss for Christ.

7. Verum quae mihi lucra erant, ea existimavi propter Christum iacturam.

8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

8. Quin etiam omnia existimo iacturam esse, propter eminentiam cognitionis Christi Iesu Domini mei: propter quem omnium iacturam feci et existimo reiectamenta esse, ut Christum lucri faciam.

9. And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

9. Et inveniam “Et que ie les retrouue en iceluy, on, soye trouue en iceluy;” — “And that I may find them in him, or, be found in him.” in ipso, non habens meam iustitiam que ex Lege est, sed quae est per fidem Christi: quae, inquam, ex Deo est iustitia in fide.

10. That I may knowhim, and the power of his resurrection, and the fellowship of his sufferings, being made comformable unto his death;

10. Ut cognoscam ipsu, et potentiam resurrectionis eius, et communicationem passionumeius, dum configuror morti eius,

11. If by any means I might attain unto the resurrection of the dead.

11. Si quo modo perveniam ad resurrectionem mortuorum.

7. What things were gain to me He says, that those things were gain to him, for ignorance of Christ is the sole reason why we are puffed up with a vain confidence. Hence, where we see a false estimate of one’s own excellence, where we see arrogance, where we see pride, there let us be assured that Christ is not known. On the other hand, so soon as Christ shines forth all those things that formerly dazzled our eyes with a false splendor instantly vanish, or at least are disesteemed. Those things, accordingly, which had been gain to Paul when he was as yet blind, or rather had imposed upon him under an appearance of gain, he acknowledges to have been loss to him, when he has been enlightened. Why loss? Because they were hinderances in the way of his coming to Christ. What is more hurtful than anything that keeps us back from drawing near to Christ? Now he speaks chiefly of his own righteousness, for we are not received by Christ, except as naked and emptied of our own righteousness. Paul, accordingly, acknowledges that nothing was so injurious to him as his own righteousness, inasmuch as he was by means of it shut out from Christ.

8. Nay more, I reckon. He means, that he continues to be of the same mind, because it often happens, that, transported with delight in new things, we forget everything else, and afterwards we regret it. Hence Paul, having said that he renounced all hinderances, that he might gain Christ, now adds, that he continues to be of this mind.

For the sake of the excellency of the knowledge He extols the gospel in opposition to all such notions as tend to beguile us. For there are many things that have an appearance of excellence, but the knowledge of Christ surpasses to such a degree everything else by its sublimity “Par son excellence et hautesso;” — “By its excellence and loftiness.” , that, as compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does this to express the intensity of his feeling.

For whom I have suffered the loss of all things He expresses more than he had done previously; at least he expresses himself with greater distinctness. It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ.

But it is asked, whether it is necessary for us to renounce riches, and honors, and nobility of descent, and even external righteousness, that we may become partakers of Christ, (Hebrews 3:14,) for all these things are gifts of God, which, in themselves, are not to be despised? I answer, that the Apostle does not speak here so much of the things themselves, as of the quality of them. It is, indeed, true, that the kingdom of heaven is like a precious pearl, for the purchase of which no one should hesitate to sell everything that he has (Matthew 13:46.) There is, however, a difference between the substance of things and the quality. Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. It was not befitting, that from being chaste he should become unchaste; that from being sober, he should become intemperate; and that from being respectable and honorable, he should become dissolute; but that he should divest himself of a false estimate of his own righteousness, and treat it with contempt. We, too, when treating of the righteousness of faith, do not contend against the substance of works, but against that quality with which the sophists invest them, inasmuch as they contend that men are justified by them. Paul, therefore, divested himself — not of works, but of that mistaken confidence in works, with which he had been puffed up.

As to riches and honors, when we have divested ourselves of attachment to them, we will be prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty. In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and having an entire sway over us.

And I count them but refuse. Here he not merely by words, but also by realities, amplifies greatly what he had before stated. For those who cast their merchandise and other things into the sea, that they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to live in misery and want Pierce adduces the two following instances of the same form of expression as made use of among the Romans—Plautus says, (Trucul. Act 2, sc 7, ver. 5,) when speaking of one that was chargeable with prodigality — “Qui bona sua pro stercore habet, foras jubet ferri,” (“who counts his goods but dung, and orders them to be carried out of the house.”) Thus, also, Apuleius, (Florid, c. 14,) speaks of Crates, when he turned Cynic: “Rem familiarem a.bjicit velut onus sterootis, magis labori quant usui;” — (“He casts away his goods as a heap of dung, that was more troublesome than useful.”) — Ed. , than to be drowned along with their riches. They part with them, indeed, but it is with regret and with a sigh; and when they have escaped, they bewail the loss of them. Paul, however, declares, on the other hand, that he had not merely abandoned everything that he formerly reckoned precious, but that they were like dung, offensive to him, or were disesteemed like things that are thrown awayin contempt. Chrysostom renders the word—straws. Grammarians, however, are of opinion, that σκύβαλον is employed as though it were κυσίβαλον — what is thrown to dogs. Such is the etymology given by Suidas, τὸ τοῖς κυσὶ βαλλόμενον — “what is thrown to dogs.” — Ed. And certainly there is good reason why everything that is opposed to Christ should be offensive to us, inasmuch as it is an abomination in, the sight of God. (Luke 16:15.) There is good reason why it should be offensive to us also, on the ground of its being an unfounded imagination.

That I may gain Christ. By this expression he intimates that we cannot gain Christ otherwise than by losing everything that we have. For he would have us rich by his grace alone: he would have him alone be our entire blessedness. Now, in what way we must suffer the loss of all things, has been already stated — in such a manner that nothing will turn us aside from confidence in Christ alone. But if Paul, with such innocence and integrity of life, did not hesitate to reckon his own righteousness to be loss and dung, what mean those Pharisees of the present day, who, while covered over with every kind of wickedness, do nevertheless feel no shame in extolling their own merits in opposition to Christ?

9. And may find them in him The verb is in the passive voice, and hence all others have rendered it, I may be found. They pass over the context, however, in a very indifferent manner, as though it had no peculiar force. If you read it in the passive voice, an antithesis must be understood — thatPaul was lost before he was found in Christ, as a rich merchant is like one lost, so long as he has his vessel laden with riches; but when they have been thrown overboard, he is found? “Mais apres que les richesses sont lettees en la mer, il est trouue, pource qu’il commence a avoir esperance d’eschapper, d’autant que le vaisseau est allege;” — “But after his riches have been thrown into the sea, he is found, inasmuch as he begins to have hope of escaping, because the vessel has been lightened.” For here that saying “Le prouerbe ancien;” — “The ancient proverb.” is admirably in point — “I had been lost, if I had not been lost.” But as the verb εὐρίσκομαι, while it has a passive termination, has an active signification, and means — to recover what you have voluntarily given up, (as Budaeus shews by various examples,) I have not hesitated to differ from the opinion of others. For, in this way, the meaning will be more complete, and the doctrine the more ample — that Paul renounced everything that he had, that he might recover them in Christ; and this corresponds better with the word gain, for it means that it was no trivial or ordinary gain, inasmuch as Christ contains everything in himself. And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him.

Not having mine own righteousness Here we have a remarkable passage, if any one is desirous to have a particular description of the righteousness of faith, and to understand its true nature. For Paul here makes a comparison between two kinds of righteousness. The one he speaks of as belonging to the man, while he calls it at the same time the righteousness of the law; the other, he tells us, is from God, is obtained through faith, and rests upon faith in Christ. These he represents as so directly opposed to each other, that they cannot stand together. Hence there are two things that are to be observed here. In the first place, that the righteousness of the law must be given up and renounced, that you may be righteous through faith; and secondly, that the righteousness of faith comes forth from God, and does not belong to the individual. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that the righteousness of faith is altogether from God, but ascribe it partly to man; and, on the other hand, they mix them together, as if the one did not destroy the other. Hence we must carefully examine the several words made use of by Paul, for there is not one of them that is not very emphatic.

He says, that believers have no righteousness of their own. Now, it cannot be denied, that if there were any righteousness of works, it might with propriety be said to be ours. Hence he leaves no room whatever for the righteousness of works. Why he calls it the righteousness of the law, he shows in Romans 10:5; because this is the sentence of the law, He that doeth these things shall live in them. The law, therefore, pronounces the man to be righteous through works. Nor is there any ground for the cavil of Papists, that all this must be restricted to ceremonies. For in the first place, it is a contemptible frivolity to affirm that Paul was righteous only through ceremonies; and secondly, he in this way draws a contrast between those two kinds of righteousness — the one being of man, the other, from God. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. He thus, in a general way, places man’s merit in opposition to Christ’s grace; for while the law brings works, faith presents man before God as naked, that he may be clothed with the righteousness of Christ. When, therefore, he declares that the righteousness of faith is from God, it is not simply because faith is the gift of God, but because God justifies us by his goodness, or because we receive by faith the righteousness which he has conferred upon us.

10 That I may know him He points out the efficacy and nature of faith — that it is the knowledge of Christ, and that, too, not bare or indistinct, but in such a manner that the power of his resurrection is felt. Resurrection he employs as meaning, the completion of redemption, so that it comprehends in it at the same time the idea of death. But as it is not enough to know Christ as crucified and raised up from the dead, unless you experience, also, the fruit of this, he speaks expressly of efficacy. “De l’efficace ou puissance;” — “Of the efficacy or power.” Christ therefore is rightly known, when we feel how powerful his death and resurrection are, and how efficacious they are in us. Now all things are there furnished to us — expiation and destruction of sin, freedom from condemnation, satisfaction, victory over death, the attainment of righteousness, and the hope of a blessed immortality.

And the fellowship of his sufferings Having spoken of that freely-conferred righteousness, which was procured for us through the resurrection of Christ, and is obtained by us through faith, he proceeds to treat of the exercises of the pious, and that in order that it might not seem as though he introduced an inactive faith, which produces no effects in the life. He also intimates, indirectly, that these are the exercises in which the Lord would have his people employ themselves; while the false Apostles pressed forward upon them the useless elements of ceremonies. Let every one, therefore, who has become through faith a partaker of all Christ’s benefits, acknowledge that a condition is presented to him — that his whole life be conformed to his death.

There is, however, a twofold participation and fellowship in the death of Christ. The one is inward — what the Scripture is wont to term the mortification of the flesh, or the crucifixion of the old man, of which Paul treats in the sixth chapter of the Romans; the other is outward — what is termed the mortification of the outward man. It is the endurance of the Cross, of which he treats in the eighth chapter of the same Epistle, and here also, if I do not mistake. For after introducing along with this the power of his resurrection, Christ crucified is set before us, that we may follow him through tribulations and distresses; and hence the resurrection of the dead is expressly made mention of, that we may know that we must die before we live. This is a continued subject of meditation to believers so long as they sojourn in this world.

This, however, is a choice consolation, that in all our miseries we are partakers of Christ’s Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness, as we read elsewhere,

If we die with him, we shall also live with him; if we suffer with him, we shall also reign with him. (2 Timothy 2:11,)

We must all therefore be prepared for this — that our whole life shall represent nothing else than the image of death, until it produce death itself, as the life of Christ is nothing else than a prelude of death. We enjoy, however, in the mean time, this consolation — that the end is everlasting blessedness. For the death of Christ is connected with the resurrection. Hence Paul says, that he is conformed to his death, that he may attain the glory of the resurrection. The phrase, if by any means, does not indicate doubt, but expresses difficulty, with a view to stimulate our earnest endeavor “Afin de nous resueiller et aiguiser a nous y addonner de tant plus grande affection;” — “That it may arouse and stimulate us to devote ourselves to it with so much greater zeal.” for it is no light contest, inasmuch as we must struggle against so many and so serious hinderances.

Philippians 3:12-17

12. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

12. Non quod iam apprehenerim, aut iam perfectus sim; sequor autem, si ego quoque appreehendam, quemadmodum “Comme, ou, pour laquelle cause;” —”As, or, for which cause.” et apprehensus sum a Christo Iesu.

13. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,

13. Fratres, ego me ipsum nondum arbitror apprehendisse, unum autem, eq que retro sunt oblitus, ad ea quae ante sunt me extendens,

14. I press toward the mark for the prize of the high calling of God in Christ Jesus.

14. Secundum scopum sequor ad palmam supernae vocataionis Dei in Christo Iesu

15. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

15. Quicunque perfecti sumus, hoc sentiamus: et si quod aliter sentitis, etiam hoc vobis Deus revelabit.

16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

16. Caeterum quo perveniamus, ut idem sentiamus, eadem procedamus regula.

17. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

17. Simul imitatorres mei estote, fratres, et considerate eos qui sic ambulant: quemadmodum nos habetis pro exemplari.

12 Not as though I had already apprehended Paul insists upon this, that he may convince the Philippians that he thinks of nothing but Christ — knows nothing else — desires nothing else — is occupied with no other subject of meditation. In connection with this, there is much weight in what he now adds — that he himself, while he had given up all hinderances, had nevertheless not attained that object of aim, and that, on this account, he always aimed and eagerly aspired at something further. How much more was this incumbent on the Philippians, who were still far behind him?

It is asked, however, what it is that Paul says he has not yet attained? For unquestionably, so soon as we are by faith ingrafted into the body of Christ, we have already entered the kingdom of God, and, as it is stated in Ephesians 2:6, we already, in hope, sit in heavenly places. I answer, that our salvation, in the mean time, is in hope, so that the inheritance indeed is secure; but we nevertheless have it not as yet in possession. At the same time, Paul here looks at something else — the advancement of faith, and of that mortification of which he had made mention. He had said that he aimed and eagerly aspired at the resurrection of the dead through fellowship in the Cross of Christ. He adds, that he has not as yet arrived at this. At what? At the attainment of having entire fellowship in Christ’s sufferings, having a full taste of the power of his resurrection, and knowing him perfectly. He teaches, therefore, by his own example, that we ought to make progress, and that the knowledge of Christ is an attainment of such difficulty, that even those who apply themselves exclusively to it, do nevertheless not attain perfection in it so long as they live. This, however, does not detract in any degree from the authority of Paul’s doctrine, inasmuch as he had acquired as much as was sufficient for discharging the office committed to him. In the mean time, it was necessary for him to make progress, that this divinely-furnished instructor of all might be trained to humility.

As also I have been apprehended This clause he has inserted by way of correction, that he might ascribe all his endeavors to the grace of God. It is not of much importance whether you read as, or in so far as; for the meaning in either case remains the same — that Paul was apprehended by Christ, that he might apprehend Christ; that is, that he did nothing except under Christ’s influence and guidance. I have chosen, however, the more distinct rendering, as it seemed to be optional.

13 I reckon not myself to have as yet apprehended He does not here call in question the certainty of his salvation, as though he were still in suspense, but repeats what he had said before — that he still aimed at making farther progress, because he had not yet attained the end of his calling. He shews this immediately after, by saying that he was intent on this one thing, leaving off everything else. Now, he compares our life to a race-course, the limits of which God has marked out to us for running in. For as it would profit the runner nothing to have left the starting-point, unless he went forward to the goal, so we must also pursue the course of our calling until death, and must not cease until we have obtained what we seek. Farther, as the way is marked out to the runner, that he may not fatigue himself to no purpose by wandering in this direction or in that, so there is also a goal set before us, towards which we ought to direct our course undeviatingly; and God does not permit us to wander about heedlessly. Thirdly, as the runner requires to be free from entanglement, and not stop his course on account of any impediment, but must continue his course, surmounting every obstacle, so we must take heed that we do not apply our mind or heart to anything that may divert the attention, but must, on the contrary, make it our endeavor, that, free from every distraction, we may apply the whole bent of our mind exclusively to God’s calling. These three things Paul comprehends in one similitude. When he says that he does this one thing, and forgets all things that are behind, he intimates his assiduity, and excludes everything fitted to distract. When he says that he presses toward the mark, he intimates that he is not wandering from the way.

Forgetting those things that are behind He alludes to runners, who do not turn their eyes aside in any direction, lest they should slacken the speed of their course, and, more especially, do not look behind to see how much ground they have gone over, but hasten forward unremittingly towards the goal, Thus Paul teaches us, that he does not think of what he has been, or of what he has done, but simply presses forward towards the appointed goal, and that, too, with such ardor, that he runs forward to it, as it were, with outstretched arms. For a metaphor of this nature is implied in the participle which he employs. The participle referred to is ἐπεκτεινόμενος, which, as is remarked by Dr. Bloomfield, “is highly appropriate to the racer, whether on foot, or on horseback, or in the chariot; since the racer stretches his head and hands forward in anxiety to reach the goal.” — Ed.

Should any one remark, by way of objection, that the remembrance of our past life is of use for stirring us up, both because the favors that have been already conferred upon us give us encouragement to entertain hope, and because we are admonished by our sins to amend our course of life, I answer, that thoughts of this nature do not turn away our view from what is before us to what is behind, but rather help our vision, so that we discern more distinctly the goal. Paul, however, condemns here such looking back, as either destroys or impairs alacrity. Thus, for example, should any one persuade himself that he has made sufficiently great progress, reckoning that he has done enough, he will become indolent, and feel inclined to deliver up the lamp A proverbial expression, founded on the circumstance that in certain games at Athens the runners had to carry a lamp, or burning torch, in such a way that it should not go out, and, on any one of the competitors giving up the contest, he delivered up the lamp, or torch, to his successor, See Auct. ad Herenn. 1. 4, c. 46; Lucret. I. 2, 5:77 — Ed. to others; or, if any one looks back with a feeling of regret for the situation that he has abandoned, he cannot apply the whole bent of his mind to what he is engaged in. Such was the nature of the thoughts from which Paul’s mind required to be turned away, if he would in good earnest follow out Christ’s calling. As, however, there has been mention made here of endeavor, aim, course, perseverance, lest any one should imagine that salvation consists in these things, or should even ascribe to human industry what comes from another quarter, with the view of pointing out the cause of all these things, he adds — in Christ Jesus

15 As many as are perfect Lest any one should understand this as spoken of the generality of mankind, as though he were explaining the simple elements to those that are mere children in Christ, he declares that it is a rule which all that are perfect ought to follow. Now, the rule is this — that we must renounce confidence in all things, that we may glory in Christ’s righteousness alone, and preferring it to everything else, aspire after a participation in his sufferings, which may be the means of conducting us to a blessed resurrection. Where now will be that state of perfection which monks dream of — where the confused medley of such contrivances — where, in short, the whole system of Popery, which is nothing else than an imaginary perfection, that has nothing in common with this rule of Paul? Undoubtedly, whoever will understand this single term, will clearly perceive that everything that is taught in the Papacy, as to the attainment of righteousness and salvation, is nauseous dung.

If in anything otherwise By the same means he both humbles them, and inspires them with good hope, for he admonishes them not to be elated in their ignorance, and at the same time he bids them be of good courage, when he says that we must wait for the revelation of God. For we know how great an obstacle to truth obstinacy is. This, therefore, is the best preparation for docility — when we do not take pleasure in error. Paul, accordingly, teaches indirectly, that we must make way for the revelation of God, if we have not yet attained what we seek. Farther, when he teaches that we must advance by degrees, he encourages them not to draw back in the middle of the course. At the same time, he maintains beyond all controversy what he has previously taught, when he teaches that others who differ from him will have a revelation given to them of what they do not as yet know. For it is as though he had said, — “The Lord will one day shew you that the very thing which I have stated is a perfect rule of true knowledge and of right living.” No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us. Paul felt assured as to his doctrine, and yet he allows those who could not as yet receive it time to make progress, and he does not cease on that account to regard them as brethren, only he cautions them against flattering themselves in their ignorance. The rendering of the Latin copies The rendering of the Vulgate (revelavit) is followed in the Rheims version — (1582) — hath revealed.—Ed. in the preterite, revelavit, (he has revealed,) I have no hesitation in rejecting as unsuitable and inappropriate.

16 Nevertheless, so far as we have attained Even the Greek manuscripts themselves differ as to the dividing of the clauses, for in some of them there are two complete sentences. If any one, however, prefer to divide the verse, the meaning will be as Erasmus has rendered it. The rendering of Erasmus is as follows:— “Eadem incedamus regula, ut simus concordes;” — “Let us walk by the same rule, that we may be of the same mind.” The words inserted in the common text κανόνι τὸ αὐτὸ φρονεῖν rule—mind the same thing,) are omitted, as is noticed by Granville Penn, in the Vat. and Alex. MSS., the Copt. and Ethiop. versions, and by Hilary and Augustine. — Ed For my part, I rather prefer a different reading, implying that Paul exhorts the Philipplans to imitate him, that they may at last reach the same goal, so as to think the same thing, and walk by the same rule For where sincere affection exists, such as reigned in Paul, the way is easy to a holy and pious concord, As, therefore, they had not yet learned what true perfection was, in order that they might attain it he wishes them to be imitators of him; that is, to seek God with a pure conscience, (2 Timothy 1:3,) to arrogate nothing to themselves, and calmly to subject their understandings to Christ. For in the imitating of Paul all these excellences are included — pure zeal, fear of the Lord, modesty, self-renunciation, docility, love, and desire of concord. He bids them, however, be at one and the same time imitators of him; that is, all with one consent, and with one mind.

Observe, that the goal of perfection to which he invites the Philippians, by his example, is, that they think the same thing, and walk by the same rule He has, however, assigned the first place to the doctrine in which they ought to harmonize, and the rule to which they should conform themselves.

17 Mark them By this expression he means, that it is all one to him what persons they single out for themselves for imitation, provided they conform themselves to that purity of which he was a pattern. By this means all suspicion of ambition is taken away, for the man that is devoted to his own interests wishes to have no rival. At the same time he warns them that all are not to be imitated indiscriminately, as he afterwards explains more fully.

Philippians 3:18-21

18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:

18. Multi enim ambulant (quos saepe dicebam vobis, ac nunc etiam flens dico, inimicos esse crucis Christi:

19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

19. Quorum finis perditio, quorum deus venter est, et gloria in confusione ipsorum terrena cogitantes.)

20. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

20. Nostra qutem conversatio in coelis est, e quibus etiam salvatorem respectamus, Dominum Iesum Christum.

21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

21. Qui transformabit corpus nostrum humile, ut sit conforme corpori suo glorioso, secundum efficaciam, qua potest etiam sibi subiicere omnia.

18 For many walk The simple statement, in my opinion, is this — Many walk who mind earthly things, meaning by this, that there are many who creep upon the ground “Qui ont leurs affections enracines en la terre;” — “Who have their affections rooted in the earth.” , not feeling the power of God’s kingdom. He mentions, however, in connection with this, the marks by which such persons may be distinguished. These we will examine, each in its order. By earthly things some understand ceremonies, and the outward elements of the world, which cause true piety to be forgotten, I prefer, however, to view the term as referring to carnal affection, as meaning that those who are not regenerated by the Spirit of God think of nothing but the world. This will appear more distinctly from what follows; for he holds them up to odium on this ground — that, being desirous exclusively of their own honor, ease, and gain, they had no regard to the edification of the Church.

Of whom I have told you often He shews that it is not without good reason that he has often warned the Philippians, inasmuch as he now endeavors to remind them by letter of the same things as he had formerly spoken of to them when present with them. His tears, also, are an evidence that he is not influenced by envy or hatred of men, nor by any disposition to revile, nor by insolence of temper, but by pious zeal, inasmuch as he sees that the Church is miserably destroyed “Perdue et ruinee;” — “Destroyed and ruined.” by such pests. It becomes us, assuredly, to be affected in such a manner, that on seeing that the place of pastors is occupied by wicked and worthless persons, we shall sigh, and give evidence, at least by our tears, that we feel deeply grieved for the calamity of the Church.

It is of importance, also, to take notice of whom Paul speaks — not of open enemies, who were avowedly desirous that doctrine might be undermined — but of impostors and profligates, who trampled under foot the power of the gospel, for the sake of ambition or of their own belly. And unquestionably persons of this sort, who weaken the influence of the ministry by seeking their own interests, “Ne regardans qu’a eux-mesmes et a leur proufit, font perdre toutela faueur et la force du ministere;” — “Looking merely to themselves and their own advantage, undermine all the influence and power of the ministry.” sometimes do more injury than if they openly opposed Christ. We must, therefore, by no means spare them, but must point them out with the finger, as often as there is occasion. Let them complain afterwards, as much as they choose, of our severity, provided they do not allege anything against us that it is not in our power to justify from Paul’s example.

That they are the enemies of the cross of Christ. Some explain cross to mean the whole mystery of redemption, and they explain that this is said of them, because, by preaching the law, they made void the benefit of Christ’s death. Others, however, understand it as meaning, that they shunned the cross, and were not prepared to expose themselves to dangers for the sake of Christ. I understand it, however, in a more general way, as meaning that, while they pretended to be friends, they were, nevertheless, the worst enemies of the gospel. For it is no unusual thing for Paul to employ the term cross to mean the entire preaching of the gospel. For as he says elsewhere,

If any man is in Christ, let him be a new creature. (2 Corinthians 5:17.) Such is Calvin’s rendering of the passage referred to. See Calvin on the Corinthians, vol. 2, pp. 229, 233.—Ed.

19 Whose end is destruction He adds this in order that the Philippians, appalled by the danger, may be so much the more carefully on their guard, that they may not involve themselves in the ruin of those persons. As, however, profligates of this description, by means of show and various artifices, frequently dazzle the eyes of the simple for a time, in such a manner that they are preferred even to the most eminent servants of Christ, the Apostle declares, with great confidence “Hardiment et d’vne grande asseurance;” — “Boldly, and with great confidence.” , that the glory with which they are now puffed up will be exchanged for ignominy.

Whose god is the belly As they pressed the observance of circumcision and other ceremonies, he says that they did not do so from zeal for the law, but with a view to the favor of men, and that they might live peacefully and free from annoyance. For they saw that the Jews burned with a fierce rage against Paul, and those like him, and that Christ could not be proclaimed by them in purity with any other result, than that of arousing against themselves the same rage. Accordingly, consulting their own ease and advantage, they mixed up these corruptions with the view of mitigating the flames of others. “Pour esteindre et appaiser le feu des nutres;” — “For the sake of mitigating and allaying the fire of others.” Calvin’s meaning appears to be, that they made it their endeavor to screen themselves as far as possible from the fiery rage of those around them. — Ed.

20 But our conversation is in heaven This statement overturns all empty shows, in which pretended ministers of the gospel are accustomed to glory, and he indirectly holds up to odium all their objects of aim, “Toutes leurs inuentions et facons de faire;” — “All their contrivances and modes of acting.” because, by flying about above the earth, they do not aspire towards heaven. For he teaches that nothing is to be reckoned of any value except God’s spiritual kingdom, because believers ought to lead a heavenly life in this world. “They mind earthly things: it is therefore befitting that we, whose conversation is in heaven, should be separated from them.” “Que nous soyons diuisez et separez d’auec eux;” — “That we be divided and separated from them.” We are, it is true, intermingled here with unbelievers and hypocrites; nay more, the chaff has more of appearance in the granary of the Lord than wheat. Farther, we are exposed to the common inconveniences of this earthly life; we require, also, meat and drink, and other necessaries, but we must, nevertheless, be conversant with heaven in mind and affection. For, on the one hand, we must pass quietly through this life, and, on the other hand, we must be dead to the world that Christ may live in us, and that we, in our turn, may live to him. This passage is a most abundant source of many exhortations, which it were easy for any one to elicit from it.

Whence also. From the connection that we have with Christ, he proves that our citizenship Politiam — a term corresponding to that employed in the original,.—Ed. is in heaven, for it is not seemly that the members should be separated from their Head. Accordingly, as Christ is in heaven, in order that we may be conjoined with him, it is necessary that we should in spirit dwell apart from this world. Besides,

where our treasure is, there is our heart also. (Matthew 6:21.)

Christ, who is our blessedness and glory, is in heaven: let our souls, therefore, dwell with him on high. On this account he expressly calIs him Savior. Whence does salvation come to us? Christ will come to us from heaven as a Savior. Hence it were unbefitting that we should be taken up with this earth “Que nous soyons occupez et enueloppez en terre;” — “That we should be occupied and entangled with the earth.” . This epithet, Savior, is suited to the connection of the passage; for we are said to be in heaven in respect of our minds on this account, that it is from that source alone that the hope of salvation beams forth upon us. As the coming of Christ will be terrible to the wicked, so it rather turns away their minds from heaven than draws them thither: for they know that he will come to them as a Judge, and they shun him so far as is in their power. From these words of Paul pious minds derive the sweetest consolation, as instructing them that the coming of Christ is to be desired by them, inasmuch as it will bring salvation to them. On the other hand, it is a sure token of incredulity, when persons tremble on any mention being made of it. See the eighth chapter of the Romans. While, however, others are transported with vain desires, Paul would have believers contented with Christ alone.

Farther, we learn from this passage that nothing mean or earthly is to be conceived of as to Christ, inasmuch as Paul bids us look upward to heaven, that we may seek him. Now, those that reason with subtlety that Christ is not shut up or hid in some corner of heaven, with the view of proving that his body is everywhere, and fills heaven and earth, say indeed something that is true, but not the whole: for as it were rash and foolish to mount up beyond the heavens, and assign to Christ a station, or seat, or place of walking, in this or that region, so it is a foolish and destructive madness to draw him down from heaven by any carnal consideration, so as to seek him upon earth. Up, then, with our hearts Sursum corda Our Author most probably alludes to the circumstance, that this expression was wont to be made use of among Christians in ancient times, when the ordinance of the supper was about to be administered. See Calvin’s Institutes, vol. 3, p. 440 — Ed. , that they may be with the Lord.

21 Who will change By this argument he stirs up the Philippians still farther to lift up their minds to heaven, and be wholly attached to Christ — because this body which we carry about with us is not an everlasting abode, but a frail tabernacle, which will in a short time be reduced to nothing. Besides, it is liable to so many miseries, and so many dishonorable infirmities, that it may justly be spoken of as vile and full of ignominy. Whence, then, is its restoration to be hoped for? From heaven, at Christ’s coming. Hence there is no part of us that ought not to aspire after heaven with undivided affection. We see, on the one hand, in life, but chiefly in death, the present meanness of our bodies; the glory which they will have, conformably to Christ’s body, is incomprehensible by us: for if the disciples could not endure the slight taste which he afforded “De sa Gloire;” — “Of his glory.” in his transfiguration, (Matthew 17:6,) which of us could attain its fullness? Let us for the present be contented with the evidence of our adoption, being destined to know the riches of our inheritance when we shall come to the enjoyment of them.

According to the efficacy As nothing is more difficult to believe, or more at variance with carnal perception, than the resurrection, Paul on this account places before our eyes the boundless power of God, that it may entirely remove all doubt; for distrust arises from this — that we measure the thing itself by the narrowness of our own understanding. Nor does he simply make mention of power, but also of efficacy, which is the effect, or power showing itself in action, so to speak. Now, when we bear in mind that God, who created all things out of nothing, can command the earth, and the sea, and the other elements, to render back what has been committed to them “Qu’il leur auoit donne en garde;” — “What he had given to them to keep.” , our minds are imrnediately roused up to a firm hope — nay, even to a spiritual contemplation of the resurrection.

But it is of importance to take notice, also, that the right and power of raising the dead, nay more, of doing everything according to his own pleasure, is assigned to the person of Christ — an encomium by which his Divine majesty is illustriously set forth. Nay, farther, we gather from this, that the world was created by him, for to subject all things to himself belongs to the Creator alone.

CHAPTER 4

Philippians 4:1-3

1. Therefore, my brethren dearly beloved and longed for, my joy and corwn, so stand fast in the Lord, my dearly beloved.

1. Itaque, fratres mei dilecti et desiderati, gaudium et corona mea, sic state in Domino, dilecti.

2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

2. Euodian hortor, et Syntchen hortor, ut unum sentiant in Domino.

3. And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

3. Sane rogo etiam to, germane compar, adiuva eas, quae in evangelio idem mecum certamen sustinuerunt, cum Clemente etiam, et reliquis adiutoribus meis, quorum nomina sunt in libro vitae.

CHAPTER 3

Php 3:1-21. Warning against Judaizers: He Has Greater Cause than They to Trust in Legal Righteousness, but Renounced It for Christ's Righteousness, in Which He Presses after Perfection: Warning against Carnal Persons: Contrast of the Believer's Life and Hope.

1. Finally--rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [Bengel and Wahl] as in 1Th 4:1. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (Ep 6:10; 2Th 3:1). But it is not restricted to this meaning, as Alford thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation.

the same things--concerning "rejoicing," the prevailing feature in this Epistle (Php 1:18, 25; 2:17; 4:4, where, compare the "again I say," with "the same things" here).

In the Lord--marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting (Php 3:3).

not grievous--"not irksome."

for you it is safe--Spiritual joy is the best safety against error (Php 3:2; Ne 8:10, end).

2. Beware--Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow Php 3:17.

dogs--Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Php 3:18, 19); "the abominable" (compare Re 21:8, with Re 22:15; Mt 7:6; Tit 1:15, 16): "dogs" in filthiness, unchastity, and snarling (De 23:18; Psa 59:6, 14, 15; 2Pe 2:22): especially "enemies of the cross of Christ" (Php 3:18; Psa 22:16, 20). The Jews regarded the Gentiles as "dogs" (Mt 15:26); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Is 56:10, 11).

evil workers--(2Co 11:13), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (Php 3:19; compare Ro 16:18). Translate, "The evil workmen," that is, bad teachers (compare 2Ti 2:15).

concision--Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (Le 21:5): it was a Gentile-heathenish practice (1Ki 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says Birks [Horæ Apostolicæ] in Paul's language as to circumcision. In his first recorded discourse (Ac 13:39), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (Ga 3:3), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (Ro 2:28, 29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (Col 2:11; 3:11), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.

3. "We are the (real) circumcision" (Ro 2:25-29; Col 2:11).

worship God in the Spirit--The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (Joh 4:23, 24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Ro 12:1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [Neander] (Ro 1:9).

rejoice in Christ Jesus--"make our boast in Christ Jesus," not in the law: the ground of their boasting.

have no confidence in the flesh--but in the Spirit.

4. "Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."

I more--have more "whereof I might have confidence in the flesh."

5. In three particulars he shows how he "might have confidence in the flesh" (Php 3:4): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.

of the tribe of Benjamin--son of Rachel, not of the maid-servant [Bengel].

Hebrew of the Hebrews--neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [Trench].

touching the law--that is, as to legal status and strictness.

a Pharisee--"of the straitest sect" (Ac 26:5).

6. Concerning--Translate as before and after, "As touching Zeal" (compare Ac 22:3; 26:9).

blameless--Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares (Php 3:12-14) that he has not attained perfection.

7. gain--rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.

I counted--Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (Mt 16:26; Lu 9:25).

8. Yea doubtless--The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.

for the excellency--Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."

my Lord--believing and loving appropriation of Him (Psa 63:1; Joh 20:28).

for whom--"on account of whom."

I have suffered the loss--not merely I "counted" them "loss," but have actually lost them.

all things--The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all."

dung--Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at.

win--Translate, to accord with the translation, Php 3:7, "gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (So 2:16; 6:3; Lu 9:23, 24; 1Co 3:23).

9. be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Lu 15:8).

own righteousness ... of the law--(Php 3:6; Ro 10:3, 5). "Of," that is, from.

righteousness ... of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [Neander].

10. That I may know him--experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (Php 3:8). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself.

the power of his resurrection--assuring believers of their justification (Ro 4:25; 1Co 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (Ro 6:4; Col 2:12; 3:1). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (Ep 1:19, 20), and shall raise their bodies from literal death hereafter (Ro 8:11).

the fellowship of his sufferings--by identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" (Col 1:24); and in the will to bear aught for His sake (Mt 10:38; 16:24; 2Ti 2:11). As He bore all our sufferings (Is 53:4), so we participate in His.

made conformable unto his death--"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (Ro 8:29; 1Co 15:31; 2Co 4:10-12; Ga 2:20).

11. If by any means--not implying uncertainty of the issue, but the earnestness of the struggle of faith (1Co 9:26, 27), and the urgent need of jealous self-watchfulness (1Co 10:12).

attain unto the resurrection of the dead--The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (1Co 15:23; 1Th 4:15; Re 20:5, 6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Ro 1:4), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare Php 3:20, 21). Compare "accounted worthy to obtain the resurrection from the dead" (Lu 20:35). "The resurrection of the just" (Lu 14:14).

12. Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).

attained--"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.

either were already perfect--"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See 1Co 9:24; He 12:23. See Trench [Greek Synonyms of the New Testament].

I follow after--"I press on."

apprehend ... apprehended--"If so be that I may lay hold on that (namely, the prize, Php 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, So 1:4; 1Co 13:12).

Jesus--omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (2Ti 4:7, 8). Christ the Author, is also the Finisher of His people's "race."

13. I--whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (1Jo 1:8); at the same time, each must aim at perfection, to be a Christian at all (Mt 5:48).

forgetting those things ... behind--Looking back is sure to end in going back (Lu 9:62): So Lot's wife (Lu 17:32). If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward" (Ex 14:15). The Bible is our landmark to show us whether we are progressing or retrograding.

reaching forth--with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [Bengel].

unto--towards (He 6:1).

14. high calling--literally, "the calling that is above" (Ga 4:26; Col 3:1): "the heavenly calling" (He 3:1). "The prize" is "the crown of righteousness" (1Co 9:24; 2Ti 4:8). Re 2:10, "crown of life." 1Pe 5:4, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as Alford thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted.

15. therefore--resuming Php 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Php 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 1Co 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [Bengel]; knowing and complying with the laws of the course (2Ti 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Php 3:12, namely, "crowned with complete victory," and having attained absolute perfection.

thus minded--having the mind which he had described, Php 3:7-14.

otherwise minded--having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [Chrysostom]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Ga 3:3): who needed the warning (Php 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Ga 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Mt 11:25; 16:17; 1Co 3:6).

unto you--who sincerely strive to do God's will (Joh 7:17; Ep 1:17).

16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Ho 6:3).

rule, let us mind the same thing--omitted in the oldest manuscripts. Perhaps partly inserted from Ga 6:16, and Php 2:2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained)."

17. followers--Greek, "imitators together."

of me--as I am an imitator of Christ (1Co 11:1): Imitate me no farther than as I imitate Christ. Or as Bengel "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Php 2:22; Ep 5:1).

mark--for imitation.

which walk so as ye have us for an ensample--In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in Bengel's translation, "inasmuch as," or "since," instead of "as."

18. many walk--in such a manner. Follow not evildoers, because they are "many" (Ex 23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Lu 12:32).

often--There is need of constant warning.

weeping--(Ro 9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psa 119:136), and Jeremiah's (Jr 13:17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers.

enemies of the cross of Christ--in their practice, not in doctrine (Ga 6:14; He 6:6; 10:29).

19. destruction--everlasting at Christ's coming. Php 1:28, "perdition"; the opposite word is "Saviour" (Php 3:20).

end--fixed doom.

whose god is their belly--(Ro 16:18); hereafter to be destroyed by God (1Co 6:13). In contrast to our "body" (Php 3:21), which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.

glory is in their shame--As "glory" is often used in the Old Testament for God (Psa 106:20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Jud 6:32, Margin). Ho 4:7 seems to be referred to by Paul (compare Ro 1:32). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Php 3:2). The reference of the immediate context is to sensuality, and carnality in general.

mind earthly things--(Ro 8:5). In contrast to Php 3:20; Col 3:2.

20. our conversation--rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Php 3:19; He 11:9, 10, 13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Ac 22:28; compare Lu 10:20)?

is--Greek, "has its existence."

in heaven--Greek, "in the heavens."

look for the Saviour, the Lord Jesus Christ--"We wait for (so the same Greek is translated, Ro 8:19) the Lord Jesus as a (that is, in the capacity of a) Saviour" (He 9:28). That He is "the Lord," now exalted above every name, assures our expectation (Php 2:9-11). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare Lu 1:21), so must we look unto the heavens expecting Christ thence.

21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Co 4:10; Ep 2:19; 2Ti 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.

even--not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount (Mt 17:1, &c.). Not a change of identity, but of fashion or form (Psa 17:15; 1Co 15:51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (Php 3:20; Ro 8:11). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (1Co 15:42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Mi 2:13).

Beware of dogs - The Jews, who have here the same appellative which they formerly gave to the Gentiles: because the Gentiles were not included in the covenant, they called them Dogs; and themselves, the children of the Most High. Now, they are cast out of the covenant and the Gentiles taken in; therefore they are the dogs, and the Gentiles the children.

Evil workers - Judaizing teachers, who endeavored to pervert the Gospel.

The concision - Κατατομην· The cutting or excision; not περιτομην, the circumcision: the word is used by the apostle to degrade the pretensions which the Jews made to sanctity by the cutting in their flesh. Circumcision was an honorable thing, for it was a sign of the covenant; but as they now had rejected the new covenant, their circumcision was rendered uncircumcision, and is termed a cutting, by way of degradation.

We are the circumcision - We, who have embraced the faith of Christ crucified, are now entered into the new covenant, and according to that new covenant, worship God in the Spirit, exulting, καυχωμενοι, making our boast of Christ Jesus, as our only Savior, having no confidence in the flesh - in any outward rite or ceremony prescribed by the Jewish institutions.

Though I might also have confidence - If any of them have any cause to boast in outward rites and privileges, I have as much; yea, more.

Circumcised the eighth day - This was the time that the law required the males to be circumcised; and we find, from Gen 17:14, both in the Samaritan Pentateuch and in the Septuagint, though the clause is now lost out of the common Hebrew text, that the male child, which is not circumcised the eighth day, shall be cut off from among his people: this precept was literally observed in the case of St. Paul.

Of the stock of Israel - Regularly descended from the patriarch Jacob.

Of the tribe of Benjamin - The most favourite son of that patriarch and a tribe that did not revolt with Jeroboam, 1Kgs 12:21, nor pollute the worship of God by idolatry.

A Hebrew of the Hebrews - Though born in a heathen country, Tarsus, yet both my parents were Hebrews; nor has there ever been any strange blood mixed with that of our family.

Touching the law, a Pharisee - One that not only received the law and the prophets as coming from God; but belonged to that sect which, of all others, was most scrupulously attached to it.

Concerning zeal - As to my zeal for Pharisaism, I gave the fullest proof of it by persecuting the Church of Christ; and this is known to all my countrymen.

Touching the righteousness - And as to that plan of justification, which justification the Jews say is to be obtained by an observance of the law, I have done every thing so conscientiously from my youth up, that in this respect I am blameless; and may, with more confidence than most of them; expect that justification which the law appears to promise.

But what things were gain - The credit and respect which I had, as being zealously attached to the law, and to the traditions of the elders, I counted loss for Christ - I saw that this could stand me in no stead; that all my acts of righteousness were nothing on which I could depend for salvation; and that Christ crucified could alone profit me; for I found that it is impossible that the blood of bulls and goats could take away sin.

I count all things but loss - Not only my Jewish privileges, but all others of every kind; with every thing that men count valuable or gainful, or on which they usually depend for salvation.

The excellency of the knowledge of Christ - That superior light, information, and blessedness which come through the Gospel of Jesus Christ; justification through his blood, sanctification by his Spirit, and eternal glory through his merits and intercession. These are the blessings held out to us by the Gospel, of which, and the law, Jesus Christ is the sum and substance.

I have suffered the loss of all things - Some translate δι' ον τα παντα εζημιωθην, for whom I have thrown away all things - I have made a voluntary choice of Christ, his cross, his poverty, and his reproach; and for these I have freely sacrificed all I had from the world, and all I could expect from it.

And do count them but dung - The word σκυβαλα means the vilest dross or refuse of any thing; the worst excrement. The word shows how utterly insignificant and unavailing, in point of salvation, the apostle esteemed every thing but the Gospel of Jesus. With his best things he freely parted, judging them all loss while put in the place of Christ crucified; and Christ crucified he esteemed infinite gain, when compared with all the rest. Of the utter unavailableness of any thing but Christ to save the soul the Apostle Paul stands as an incontrovertible proof. Could the law have done any thing, the apostle must have known it. He tried, and found it vanity; he tried the Gospel system, and found it the power of God to his salvation. By losing all that the world calls excellent, he gained Christ, and endless salvation through him. Of the glorious influence of the Gospel he is an unimpeachable witness. See the concluding observations on the 9th chapter of the Acts, (Act 9:43 (note)) on the character of St. Paul.

And be found in him - Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others.

But that which is through the faith of Christ - That justification which is received by faith through the atonement made by Christ.

The righteousness which is of God - God's method of justifying sinners through faith in his Son. See the notes on Rom 3:21, Rom 3:23 (note), Rom 3:25 (note), where this subject is treated at large.

That I may know him - To be the true and promised Messiah, and experience all that salvation which he has bought by his blood.

The power of his resurrection - In having this body of my humiliation raised from death, and made like unto his glorious body. This seems to be the sole meaning of the apostle; for it is in virtue of Christ's resurrection that we are to be raised incorruptible and immortal.

And the fellowship of his sufferings - Christ died, not only as a victim for sin, but as a martyr to the truth. No creature can have fellowship with him in his vicarious sufferings; as a martyr to the truth, St. Paul wished to imitate him. Not only in the apostle, but in the primitive Christians generally, there seems to have been a strong desire after martyrdom.

The resurrection of the dead - That is, the resurrection of those who, having died in the Lord, rise to glory and honor; and hence St. Paul uses a peculiar word which occurs no where else in the New Testament, εξαναστασις. The words, as they stand in the best MSS., are as follow: εις την εξαναστασιν την εκ νεκρων, to that resurrection which is of the dead. This glorious resurrection, and perhaps peculiarly glorious in the case of martyrs, is that to which St. Paul aspired. The word αναστασις signifies the resurrection in general, both of the just and unjust; εξαναστασις may signify that of the blessed only.

Not as though I had already attained - Ουχ ὁτι ηδη ελαβον· For I have not yet received the prize; I am not glorified, for I have not finished my course; and I have a conflict still to maintain, and the issue will prove whether I should be crowned. From the beginning of the 11th to the end of the 17th verse there is one continued allusion to the contests at the Olympic games; exercises with which, and their laws, the Philippians were well acquainted.

Either were already perfect - Η ηδη τετελειωμαι· Nor am I yet perfect; I am not yet crowned, in consequence of having suffered martyrdom. I am quite satisfied that the apostle here alludes to the Olympic games, and the word τετελειωμαι is the proof; for τελειωθηναι is spoken of those who have completed their race, reached the goal, and are honored with the prize. Thus it is used by Philo, Allegoriar. lib. iii. page 101, edit. Mangey: Ποτε ουν, ω ψυχη, μαλιστα νεκροφορειν (νικοφορειν) σεαυτην ὑποληψη· αραγε ουχ ὁταν τελειωθῃς και βραβειων και στεφανων αξιωθῃς "When is it, O soul, that thou shalt appear to have the victory? Is it not when thou shalt be perfected, (have completed thy course by death), and be honored with prizes and crowns?"

That τελειωσις signified martyrdom, we learn most expressly from Clemens Alexand., Stromata, lib. iii. page 480, where he has these remarkable words: - τελειωσιν μαρτυριον καλουμεν, ουχ ὁτι τελος του βιου ὁ ανθρωπος ελεβεν, ῳς οἱ λοιποι, αλλ' ὁτι τελειον εργον αγαπης ενεδειξατο· "We call martyrdom τελειωσις, or perfection, not because man receives it as the end, τελος, or completion of life; but because it is the consummation τελειος, of the work of charity."

So Basil the great, Hom. in Psa 116:13 : Ποτηριον σωτηριου ληψομαι· τουτεστι, διψων επι την δια του μαρτυριου τελειωσιν ερχομαι· "I will receive the cup of salvation; that is, thirsting and earnestly desiring to come, by martyrdom, to the consummation."

So Oecumenius, on Acts 28: Παντα ετη απο της κλησεως του Παυλου, μεχρι της τελειωσεως αυτου, τριακοντα και πεντε· "All the years of Paul, from his calling to his martyrdom, were thirty and five."

And in Balsamon, Can. i. Ancyran., page 764: Τον της τελειωσεως στεφανον αναδησασθαι "To be crowned with the crown of martyrdom."

Eusebius, Hist. Eccles, lib. vii. cap. 13, uses the word τελειουσθαι to express to suffer martyrdom. I have been the more particular here, because some critics have denied that the word has any such signification. See Suicer, Rosenmuller, Macknight, etc.

St. Paul, therefore, is not speaking here of any deficiency in his own grace, or spiritual state; he does not mean by not being yet perfect, that he had a body of sin and death cleaving to him, and was still polluted with indwelling sin, as some have most falsely and dangerously imagined; he speaks of his not having terminated his course by martyrdom, which he knew would sooner or later be the case. This he considered as the τελειωσις, or perfection, of his whole career, and was led to view every thing as imperfect or unfinished till this had taken place.

But I follow after - Διωκω δε· But I pursue; several are gone before me in this glorious way, and have obtained the crown of martyrdom; I am hurrying after them.

That I may apprehend - That I may receive those blessings to which I am called by Christ Jesus. There is still an allusion here to the stadium, and exercises there: the apostle considers Christ as the brabeus, or judge in the games, who proclaimed the victor, and distributed the prizes; and he represents himself as being introduced by this very brabeus, or judge, into the contest; and this brabeus brought him in with the design to crown him, if he contended faithfully. To complete this faithful contention is what he has in view; that he may apprehend, or lay hold on that for which he had been apprehended, or taken by the hand by Christ who had converted, strengthened, and endowed him with apostolical powers, that he might fight the good fight of faith, and lay hold on eternal life.

I count not myself to have apprehended - Whatever gifts, graces, or honors I may have received from Jesus Christ, I consider every thing as incomplete till I have finished my course, got this crown, and have my body raised and fashioned after his glorious body.

This one thing I do - This is the concern, as it is the sole business, of my life.

Forgetting those things which are behind - My conduct is not regulated nor influenced by that of others; I consider my calling, my Master, my work, and my end. If others think they have time to loiter or trifle, I have none: time is flying; eternity is at hand; and my all is at stake.

Reaching forth - The Greek word επεκτεινομενος points out the strong exertions made in the race; every muscle and nerve is exerted, and he puts forth every particle of his strength in running. He was running for life, and running for his life.

I press toward the mark - Κατα σκοπον διωκω· I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal. See the concluding observations on 1Cor 9:27.

What is called σκοπος, mark or scope, here, is called κανων, the line, i.e. the marked line, Phi 3:16. When it was said to Diogenes, the cynic, "Thou art now an old man, rest from thy labors;" to this he answered: Ει δολιχον εδραμον, προς τῳ τελει εδει με ανειναι, και μη μαλλον επιτειναι; "If I have run long in the race, will it become me to slacken my pace when come near the end; should I not rather stretch forward?" Diog. Laert., lib. vi. cap. 2. sec. 6.

For the prize of the high calling of God - The reward which God from above calls me, by Christ Jesus, to receive. The apostle still keeps in view his crown of martyrdom and his glorious resurrection.

As many as be perfect - As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished.

The word τελειοι, perfect, is taken here in the same sense in which it is taken 1Cor 14:20 : - Be not Children in understanding - but in understanding be ye Men, τελειοι γινεσθε, be ye perfect - thoroughly instructed, deeply experienced. 1Cor 2:6 : - We speak wisdom among the perfect, εν τοις τελειοις, among those who are fully instructed, adults in Christian knowledge. Eph 4:13 : - Till we all come - unto a perfect man, εις ανδρα τελειον, to the state of adults in Christianity. Heb 5:14 : - But strong meat belongeth to them that are of full age, τελειων, the perfect - those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect - as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize.

If in any thing ye be otherwise minded - If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things.

Whereto we have already attained - Let us not lose that part of the race which we have already run, let us walk by the same rule - let us keep the white line continually in view, let us mind the same thing, always considering the glorious prize which is held out by God through Christ Jesus to animate and encourage us.

The MSS., versions and fathers of the Alexandrian recension or edition, and which are supposed by Griesbach and others to contain the purest text, omit the words κανονι, το αυτο φρονειν, and read the verse thus: Whereunto we have already attained let us walk; or, according to what we have already attained, let us regulate our life, There is so much disagreement about the above words in the MSS., etc., that most critics consider them as a sort of gloss, which never made an original part of the text. Dr. White says, Certissime delenda; "Most certainly they should be obliterated."

Brethren, be followers - of me - In the things of Christ let me be your line, and my writings preaching, and conduct, your rule.

And mark them - Σκοπειτε. Still alluding to the line in the stadium, keep your eye steadily fixed on those who walk - live, as ye have us - myself, Timothy, and Epaphroditus, for an ensample.

For many walk, etc - The Judaizing teachers continue to preach, who wish to incorporate circumcision, and other ordinances of the law, with the Gospel.

They are the enemies of the cross of Christ - They rather attribute justification to the Levitical sacrifices, than to the sacrificial death of Christ; and thus they are enemies to that cross, and will not suffer persecution for its sake. They please the world, and are in no danger of reproach.

Whose end is destruction - This is the issue of their doctrine and of their conduct. They are here described by three characters:

1. Their god is their belly - they live not in any reference to eternity; their religion is for time; they make a gain of godliness; and live only to eat, drink, and be merry.

2. Their glory is in their shame - they lay it down as a proof of their address, that they can fare sumptuously every day, in consequence of preaching a doctrine which flatters the passions of their hearers.

3. They mind earthly things - their whole study and attention are taken up with earthly matters; they are given to the flesh and its lusts; they have no spirituality, nor do they believe that there is or can be any intercourse between God and the souls of men. But their lasciviousness and uncleanness seem to be principally intended. See Kypke.

Despicable as these men were, the apostle's heart was deeply pained on their account:

1. Because they held and taught a false creed;

2. Because they perverted many by that teaching; and,

3. Because they themselves were perishing through it.

Our conversation is in heaven - Ἡμως - το πολιτευμα· Our city, or citizenship, or civil rights. The word properly signifies the administration, government, or form of a republic or state; and is thus used by Demosthenes, page 107, 25, and 262, 27. Edit. Reiske. It signifies also a republic, a city, or the inhabitants of any city or place; or a society of persons living in the same place, and under the same rules and laws. See more in Schleusner.

While those gross and Jewish teachers have no city but what is on earth; no rights but what are derived from their secular connections; no society but what is made up of men like themselves, who mind earthly things, and whose belly is their god, We have a heavenly city, the New Jerusalem; we have rights and privileges which are heavenly and eternal; and our society or fellowship is with God the Father, Son, and Spirit, the spirits of just men made perfect, and the whole Church of the first-born. We have crucified the flesh with its affections and lusts; and regard not the body, which we know must perish, but which we confidently expect shall be raised from death and corruption into a state of immortal glory.

Who shall change our vile body - Ὁς μετασχηματισει το σωμα της ταπεινωσες ἡμων· Who will refashion, or alter the fashion and condition of, the body of our humiliation; this body that is dead - adjudged to death because of sin, and must be putrefied, dissolved, and decomposed.

That it may be fashioned like unto his glorious body - Εις το γενεσθαι αυτο συμμορφον τῳ σωματι της δοξης αυτου· That it may bear a similar form to the body of his glory. That is: the bodies of true believers shall be raised up at the great day in the same likeness, immortality, and glory, of the glorified humanity of Jesus Christ; and be so thoroughly changed, as to be not only capable through their immortality of eternally existing, but also of the infinite spiritual enjoyments at the right hand of God.

According to the working - Κατα την ενεργειαν· According to that energy, by which he can bring all things under subjection to himself. Thus we find that the resurrection of the body is attributed to that power which governs and subdues all things, for nothing less than the energy that produced the human body at the beginning, can restore it from its lapsed and degraded state into that state of glory which it had at its creation, and render it capable of enjoying God throughout eternity. The thought of this glorious consummation was a subject of the highest joy and confidence amongst the primitive Christian. This earth was not their home; and they passed through things temporal so as not to lose those which were eternal.

1. The preceding chapter, to which the first verse of the succeeding should be joined, contains a fund of matter the most interesting that can well be conceived. The apostle seems to stand on the verge of eternity, and to have both worlds opened to his view. The one he sees to be the place in which a preparation for the other is to be attained. In the one he sees the starting place, where the Christian is to commence his race; in the other the goal at which his course terminates, and the prize which he is there to obtain. One is the place from and over which the Christian is to run; the other is that to which he is to direct his course, and in which he is to receive infinite blessedness. In the one he sees all manner of temptations and hinderances, and dangers standing thick through all the ground; in the other he sees the forerunner, the Lord Jesus, who has entered into the heaven of heavens for him, through whom God calls him from above, της ανω κλησεως του Θεου, Phi 3:14 : for what he hears in the Gospel, and what he sees by faith, is the calling of God from above; and therefore he departs from this, for this is not his rest.

2. The nearer a faithful soul comes to the verge of eternity, the more the light and influence of heaven are poured out upon it: time and life are fast sinking away into the shades of death and darkness; and the effulgence of the dawning glory of the eternal world is beginning to illustrate the blessed state of the genuine Christian, and to render clear and intelligible those counsels of God, partly displayed in various inextricable providences, and partly revealed and seen as through a glass darkly in his own sacred word. Unutterable glories now begin to burst forth; pains, afflictions, persecutions, wants, distresses, sickness, and death, in any or all of its forms, are exhibited as the way to the kingdom, and as having in the order of God an ineffable glory for their result. Here are the wisdom, power, and mercy of God! Here, the patience, perseverance, and glory of the saints! Reader, is not earth and its concerns lost in the effulgence of this glory? Arise and depart, for this is not thy rest.

Rejoice in the Lord - Be always happy; but let that happiness be such as you derive from the Lord.

To write the same things - He means those which he had formerly preached to them or to other Churches, for he had but one Gospel; and we may rest assured that the doctrine of this epistle was the same with his preaching.

For you it is safe - It is much better to have these Divine things committed to writing than confided to memory. By the latter they may be either lost or corrupted, by the former they will be preserved.

The same things - Which you have heard before.

Beware of dogs - Unclean, unholy, rapacious men. The title which the Jews usually gave the gentiles, he returns upon themselves. The concision - Circumcision being now ceased, the apostle will not call them the circumcision, but coins a term on purpose, taken from a Greek word used by the LXX, Lev 21:5, for such a cutting as God had forbidden.

For we - Christians. Are the only true circumcision - The people now in covenant with God. Who worship God in spirit - Not barely in the letter, but with the spiritual worship of inward holiness. And glory in Christ Jesus - As the only cause of all our blessings. And have no confidence in the flesh - In any outward advantage or prerogative.

Though I - He subjoins this in the singular number, because the Philippians could not say thus.

Circumcised the eighth day - Not at ripe age, as a proselyte. Of the tribe of Benjamin - Sprung from the wife, not the handmaid. An Hebrew of Hebrews - By both my parents; in everything, nation, religion, language. Touching the law, a pharisee - One of that sect who most accurately observe it.

Having such a zeal for it as to persecute to the death those who did not observe it. Touching the righteousness which is described and enjoined by the Law - That is, external observances, blameless.

But all these things, which I then accounted gain, which were once my confidence, my glory, and joy, those, ever since I have believed, I have accounted loss, nothing worth in comparison of Christ.

Yea, I still account both all these and all things else to be mere loss, compared to the inward, experimental knowledge of Christ, as my Lord, as my prophet, priest, and king, as teaching me wisdom, atoning for my sins, and reigning in my heart. To refer this to justification only, is miserably to pervert the whole scope of the words. They manifestly relate to sanctification also; yea, to that chiefly. For whom I have actually suffered the loss of all things - Which the world loves, esteems, or admires; of which I am so far from repenting, that I still account them but dung - The discourse rises. Loss is sustained with patience, but dung is cast away with abhorrence. The Greek word signifies any, the vilest refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs. That I may gain Christ - He that loses all things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained.

And be found by God ingrafted in him, not having my own righteousness, which is of the law - That merely outward righteousness prescribed by the law, and performed by my own strength. But that inward righteousness which is through faith - Which can flow from no other fountain. The righteousness which is from God - From his almighty Spirit, not by my own strength, but by faith alone. Here also the apostle is far from speaking of justification only.

The knowledge of Christ, mentioned in the eighth verse, is here more largely explained. That I may know him - As my complete Saviour. And the power of his resurrection - Raising me from the death of sin, into all the life of love. And the fellowship of his sufferings - Being crucified with him. And made conformable to his death - So as to be dead to all things here below.

The resurrection of the dead - That is, the resurrection to glory.

Not that I have already attained - The prize. He here enters on a new set of metaphors, taken from a race. But observe how, in the utmost fervour, he retains his sobriety of spirit. Or am already perfected - There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race, Php 3:15; the other, ready to receive the prize. But I pursue, if I may apprehend that - Perfect holiness, preparatory to glory. For, in order to which I was apprehended by Christ Jesus - Appearing to me in the way, Acts 26:14. The speaking conditionally both here and in the preceding verse, implies no uncertainty, but only the difficulty of attaining.

I do not account myself to have apprehended this already; to be already possessed of perfect holiness.

Forgetting the things that are behind - Even that part of the race which is already run. And reaching forth unto - Literally, stretched out over the things that are before - Pursuing with the whole bent and vigour of my soul, perfect holiness and eternal glory. In Christ Jesus - The author and finisher of every good thing.

Let us, as many as are perfect - Fit for the race, strong in faith; so it means here. Be thus minded - Apply wholly to this one thing. And if in anything ye - Who are not perfect, who are weak in faith. Be otherwise minded - Pursuing other things. God, if ye desire it, shall reveal even this unto you - Will convince you of it.

But let us take care not to lose the ground we have already gained. Let us walk by the same rule we have done hitherto.

Mark them - For your imitation.

Weeping - As he wrote. Enemies of the cross of Christ - Such are all cowardly, all shamefaced, all delicate Christians.

Whose end is destruction - This is placed in the front, that what follows may be read with the greater horror. Whose god is their belly - Whose supreme happiness lies in gratifying their sensual appetites. Who mind - Relish, desire, seek, earthly things.

Our conversation - The Greek word is of a very extenslve meaning: our citizenship, our thoughts, our affections, are already in heaven.

Who will transform our vile body - Into the most perfect state, and the most beauteous form. It will then be purer than the unspotted firmament, brighter than the lustre of the stars and, which exceeds all parallel, which comprehends all perfection, like unto his glorious body - Like that wonderfully glorious body which he wears in his heavenly kingdom, and on his triumphant throne.

1 FInally , my brethren rejoice in the Lord . To write the same things to you , to me indeed is not grievous , but for you it is safe .

Moreover, or as to what remains, i. e. by way of conclusion to the antecedent matter, and transition to the general exhortation, he here premiseth to the subsequent, admonition.

Willingly repeating the Title of Brethren, to shew the respect he had for them, and to sweeten that he was about to subjoin.

He moves them (as we with almost all do translate it) not as saluting or bidding them farewell, Luk. 1.28. 2 Cor. 13.11. but to rejoice in the Lord, as ch. 4.4. either connoting the object matter of their joy compared with v. 3. or rather the efficient, importing for, and according to the will of the Lord, in a manner agreeable to the pleasure of him who affords a ground of rejoicing in the midst of your tribulations and afflictions, considering his mercy, ch. 2.18.27.29. they might taste how good the Lord is, as elsewhere, Psal. 37.4. Ier. 9.24. with Rom. 5.11. 2 Cor. 10.17. 1 Thess. 5.16. 1 Pet. 1.8. and so not after a carnal and worldly, but Spiritual and Christian manner, to cheer up themselves in him, when the World frowns most, Psal. 4.6, 7.

Writing of the same things cannot be referred to any other Epistles which he wrote to the Philippians, but to those things, which whiles present with them, he had delivered to them by word of mouth, as ch. 4.9. compare Isa. 28.10. Rom. 15.15. 2 Pet. 1.12. 1 Ioh. 2.21.

For my part I do not do it with regret, nor account it tedious (as some Teachers do) as if I were ashamed of it, that I should do any thing superfluous, or not necessary, in Writing again the same things for the matter of them, that I had before Preached to preserve you from falling as others have done, v. 18.

Because this repetition of the same Doctrine, though in another way is pertinent to your Edification, (yea as some reade, it is necessary) 'tis greatly advantagious for your stability in the Faith, and to caution and keep you in safety, from the insinuations of false Teachers, that I now give you a brief memorial in Writing of those things, that you may be cautioned, and they may not, especially in this day of adversity, slip out of your memories, or be lost.

2 Beware of dogs , beware of evil workers , beware of the concision .

He cautions all, both Officers, and People: and though the Original word doth signifie to look with mind and eye, yet it is also frequently rendred to take heed, Mark, 8.15. & 12.38. & 13.9, 23, 33. 1 Cor. 16.10. 2 Ioh. 8.9.

Of those Dogs, (with the Article emphatically proposed) a Metaphor borrowed from those voracious, fierce, impure Animals, whose price was not brought into the Lord's house, Deut. 23.18. Prov. 26.11. Isa. 66.3. 2 Pet. 2.22. to connote the false Apostles, who endeavoured to corrupt the Gospel with Iudaism and Prophaneness, even Anti-Christianism, compare Psal. 22.16.20. Mat. 7.6. & 15.26. Rev. 22.15. Some think the Apostle may allude unto the Proverbial Speech, Take heed of a mad Dog, forasmuch as false Teachers, being acted as with a certain madness, would bite Christ and his Apostles, and tear his Body; and these mad Dogs were the more dangerous, in that they did not bark so much as bite. Hence they say, Take heed of a dumb Dog, and still Watcher. There were of several sorts, enemies to the Cross of Christ, Gal. 5.12. 1 Thess. 2.14.15. some more secret, as Absalon against Amnon, 2 Sam. 13.22. pretending contrary to their practice, 2 King. 8.13. & [illegible: 2 letters].22. our Saviour bid his Disciples beware of such, Ma[illegible: 1 letter]. 10.17. which he found to be of this temper, Psal. 22.16, 20. & 55.15. though some of them were but dumb Dogs, Isa. 56.10. some such there were amongst the Philippians, who notwithstanding their fair pr[illegible: 1 letter]text, were enemies to the Cross of Christ, did secretly disparage his true Apostle, and tear his Flock, see v. 18. of this Chapter, with ch. 1.15, 16.

Such as pretended to labour in promoting the Gospel of Christ, but secretly were doing mischief amongst Christians, not serving the Glory of Christ, but their own Bellies, v. 18, 12. being as he elsewhere calls them, deceitfull Workers, 2 Cor. 11.13. glorying in the flesh, Gal. 6.13.

By an elegant allusion to the name Circumcision, which Rite the Iews did glory in, and some false Teachers of Christianity after the time of Reformation, did urge as necessary to Salvation, and require it from others, Act. 15.1. Gal. 5.2.4. & 6.12. Paul here in an holy Sarcasm charges the Philippians to take heed of, under the contemptible name of, the Concision, or cutting off, intimating that the exterior part of that typical work, which was done in the cutting off the fore skin, was now from the coming of Christ, altogether made a meer cutting off the skin condemned by God in the Heathens, as a prophane incision, Lev. 19.28. & 21.5. where the LXX use the same preposition in the compound word, the Apostle here doth in contempt of the thing; which could now bring nothing of profit, nothing of holiness, nothing of honour to any Christian, could no more avail, or advantage a Man now, than if it were conferred on a Beast, being no seal of the Covenant now, but a stickling for that Rite (when abolished by Christ) which was a meer rending of the Church, and in that effect a cutting off from it, Gal. 5.10, 12. And the Apostle doth three times signantly repeat this word, beware of these enemies to Chri[illegible: 3 letters]an purity and unity, to shew how necessary it was to avoi[illegible: 1 letter] their insinuations, against which he is more sharp in his Epistle to the Galatians.

3 For we are the circumcision , which worship God in the spirit , and rejoice in Christ Jesus , and have no confidence in the flesh .

In opposition to, and confutation of the Concision, he speaks of himself, and all true Believers in the fellowship of the Gospel, partakers of the same Grace and Spirit with him, ch. 1.5, 7. & 2.1. and saith We.

Using a Metonymie, are the Circumcision now acceptable, and not displeasing to God, i. e. we are what is really signified by it, and therefore as to the main intent of it are the Circumcised (it being usual to put Circumcision for Circumcis'd, Act. 11.2. Rom. 3.30. & 4.12. & 15.8. Gal. 2.7, 8, 9, 12. Col. 4.11. Tit. 1.10) he doth not mean with respect to carnal Circumcision, i. e. which is outward in the Flesh, but which is inward in the Spirit, Rom. 2.28, 29. made without hands by the Circumcision of Christ, with whom we are buried in Baptism, Col. 2.11.12. and being Christ's are Abraham's spiritual Seed, and Heirs of the Promise, Gal. 3.29.

i. e. Who having cut off all carnal confidence of Salvation, in any external services (which they of the concision contend for) and do Worship God not with carnal, but spiritual Worship, such as now under the Gospel he doth require, Ioh. 4.23, 24. Rom. 1.9. from a renewed heart, Ioh. 3.8. 1 Pet. 3.15. yielding peculiar adoration to the Lord our God, with a sincere mind, and by the assistance of his Spirit in the exercise of Faith and Love, Rom. 8.5, 6, 26, 27. Eph. 3.16, 17. & 6.18. Heb. 10.22. according to the same rule he hath prescribed, v. 16. with Rom. 12.1, 2. Gal. 6.16. in and through Christ, Heb. 13.15.

In whom alone (not in Moses also as false Teachers would join them) glorying we trust for acceptance with God, 2 Cor. 5.9. Gal. 6.14. in communion with whom is ground of rejoicing through Christ, who is the substance or body of Mosaick shadows, v. 9.

And not rest, or trust, or place our hope in any carnal or external privilege or performance, or any other besides Jesus Christ to commend us to God, Gal. 3.2, 11, 12, 13.

Marginal references: Joh. 4.23.

4 Though I might also have confidence in the flesh . If any other man thinketh that he hath whereof he might trust in the flesh, I more .

To prevent any cavil about what he said as if he did magnifie Christ, and forbear glorying in those external privileges they did so much bear themselves upon, out of envie to them, for what they had; he here argues upon supposition (as elsewhere to cut off occasion from Boasters, 2 Cor. 11.12, 18, 21, 22.) that if it were lawfull, and would turn to any good account to confide in the flesh, he had the same ground the Impostours had, and might build up that in himself which he had destroyed in others, Gal. 2.18.

Yea, and to compare things by a just balance, if any of those he had justly taxed, or any other that in conceit might hold his head higher in that way, he could produce not onely as much, but much more ground of trust in those external Rites, &c. as he that was most excellent; onely that it was in vain, and of no value, v. 7.

5 [illegible: 1 letter] Circumcised the eighth day , of the stock of Israel , of [illegible: 1 letter] the tribe of Benjamin , an Hebrew of the Hebrews : as touching the law, a Pharisee .

Or there was, or I had the eighth day Circumcision; so it may by a usual supply of the Verb be read, (as also what follows) without a Metonymie. He begins with his birth Privilege, intimating that he was not proselyted, but Born within the pale of the Church, and dedicated to God under the seal of the Covenant at the day of God's appointment, Gen. 17.12.

Not sprung from Ethnic Parents, not an Ishmaelite, or Edomite, but a genuine Israelite Rom. 11.1. 2 Cor. 11.22.

Of that more honest division where the Temple stood, Ios. 18.28. of the tribe of Benjamin the Son of beloved Rachel, and his Father's Darling, Gen. 44.20. Rev. 21.10. under God's special protection, Deut. 33.12. forward in the Reformation, Ezra, 1.5.

A true descendant by Iacob, from Abraham the Father of the faithfull, called an Hebrew (Heber joined not in building) Babel Gen. 10.21, 25. & 14.13. 1 Sam. 4.6. signifying that he was of the truly ancient Lineage which retained the Hebrew Tongue, Ioh. 8.33, 39. Act. 22.2. Rom. 4.12. 2 Cor. 11.22.

By Religion and stricter observation of the Law, according to the prescript most in vogue, of that Sect which for Learning, knowledge of the Scripture, and reputation for Holiness, was the most eminent, Act. 26.5. yea, and his Father was of this Order before him, Act. 23.6.

6 Concerning zeal , persecuting the church : touching the righteousness which is in the law, blameless .

Not lukewarm, but exceeding fervent in the strictest observances of the Pharisaic Order, which was much in external Devotion, Luk. 18.12. very soli[illegible: 1 letter]itous for Proselytes, Mat. 23.15, 25. Herein he was above his equals for years, being exceedingly zealous of the Traditions of the Fathers, Gal. 1.13. (and his zeal had been very commendable had it been in a good matter, Gal. 4.18.) that which the false Apostles contended much for.

Which he shewed all manner of ways in his rage against the Church of Christ, (conceived by the Pharisees to be opposite to the Law of Moses, Act. 9.1. & 22.3, 4. & 26.9, 10, 11, 12▪ Gal. 1.13.)

He rises higher yet in his personal Obedience; he might have been a Zealot in hi[illegible: 1 letter] Sect, and yet an Hypocrite, if not of a scandalous life; but it seems in the external observation of those things which the Ceremonial or Moral Law did prescribe, he was in the eye of Man, of a blameless conversation, resembling Zachariah and Elizabeth, Luk. 1.6. Men could not tax him, he had behaved himself so conscientiously, Act. 23.1. yet when he had his eyes opened, he found here was no such matter of confidence for him before God, 1 Sam. 16.7. 1 Cor. 4.4. This external performance he found when enlightned, was far short of internal and perfect obedience, Rom. 7.7. and therefore he saw it necessary to change the ground and foundation of his confidence, all that he before rested on unto Christ alone, 1 Cor. 3.11. 2 Cor. 5.17. not seeking to receive honour from Men, but that from Christ onely, Ioh. 5.44.

Marginal references: Act. 8.3.

7 But what things were gain to me , those I counted loss for Christ .

Having argued how he might have had as great a plea for confidence of his acceptance with God as any, if it would have held from the recited particulars, he now shews.

How advantagious soever they had, in the judgment of others aswell as himself, been reckoned to be, before he was effectually called.

Yet, since the scales fell off his eyes that he could discern the truth, he was so far from accounting them profitable, that indeed he accounted them prejudicial, so far from an advantage, that they were a damage to him, looking for Salvation by Christ alone, Mat. 21.31. Rom. 9.30. They were but as pebles that hide the Pearl of price, Mat. 13.44. as cyphers to this figure, that can make any thing valuable; therefore by Paul prefer'd to all before.

8 Yea doubtless , and I account all things but loss , for the excellency of the knowledge of Christ Jesus my Lord : for whom I have suffered the loss of all things , and do count them but dung , that I may win Christ .

He very emphatically in the Greek expresseth his stronger resolution upon further deliberation.

Whatever they be in themselves they are but loss or damage, of no worth to me, as to any dependance on them for acceptance with God.

Compar'd with the surpassing worth, and excellency in the fiducial, experimental (as is plain from what follows) knowledge of Jesus Christ in his person, Offices, and benefits wherein an eye of faith can discern transcendent mysteries, Is. 53.11. Ioh. 17.3. 1 Ioh. 5.20. 1 Tim. 3.16. 1 Pet. 1.12. to be ador'd by the sincere servants of so excellent a Lord, Mark 5.30, 33. to have an interest in whom, and to enjoy whom every thing besides is despicable.

For whom (he adds) he did not onely account them loss (as v. 7.) in his judgment and readiness to loose them, but he actually sustained the loss of them, Act. 20.23. 1 Cor. 4.13. 2 Cor. 11.23, &c. as to any plea for his acceptance, he suffered them all to go in this case, which he could not do till God of his rich and insuperable grace, wrought this resolution in him, by his holy Spirit, then he willingly did it.

Yea and upon a right stating of the accounts he reckon'd he was no loo[illegible: 1 letter]er by the exchange, in that he did esteem them in a just balance comparing spiritual things with spiritual, 1 Cor. 2.13. in point of trust, those excellent things, with an excellent Christ▪ to be no better than dung (as we with the Syriac and others translate the word) or Dogs-meat, refuse cast to the Dogs, with others (and might agree with the gust of those, v. 2. whom he calls Dogs, Mat. 15.26. Mark 7.28.) Those much conversant in Greek Authours do criticize largely upon the word, which is acknowledg'd on all hands to import things if not loathsome, yet vile, and contemptible, as Chaff, or &c. and so not absolutely but in their respect, did Paul account all things in comparison of Christ, even our good works proceeding from an heart sanctified but in part; he doth not mean of the substance, but quality of the trust or merit placed in them, not in themselves, but in regard of confidence in them, as to pardon and acceptance with God: not in point of sanctification, but justification, the Apostle is here speaking to. So to rely upon them would not onely comparatively, but positively be greatest loss, as keeping from Christ, who is the greatest gain; for which the loss of all beside was to be sustained.

That he might gain him, and be assured of an interest in him, whom he had above describ'd in his state of humiliation and exaltation, and enjoy Communion with him, Mat. 11.28. Luk. 14.26, 33. 2 Cor. 4.6. 1 Ioh. 5.12. of whom he would receive more, and for whom he would do more, aiming at the making of Christ himself his own, by some kind of propriety, 1 Cor. 1.30.

As he had reckon'd and rated when he was first wrought upon to entertain Christ, so at present he did not alter his judgment, [illegible: 1 letter]n the valuation of any thing he had rejected: yea he speaks universally what he did but indefinitely using the present tense with a discretive particle: he disesteem'd, not onely his Jewish privileges and exercises before, but his Christian after conversion, as of any worth to commend him to God, or as any matter to be rested on for his justification before God, shewing he did not ascribe his being accepted to eternal Life, unto his own works after he was renew'd, and now had so many years served God in his Apostolical ministry, performed such excellent works, planted so many Churches, gain'd so many Souls to [illegible: 1 word], pass'd through perils for the name of Christ. He remarka[illegible: 2 letters]y puts in all not onely which he had before recited, but to all works as such whatsoever, yea and to all whatsoever could be thought on besides Christ.

Marginal references: Ier. 9 23, 24. Col. 2.2.

9 And be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of Christ , the righteousness which is of God by faith .

A learned interpreter reads it actively, and may find, or recover in him, all my losses. But following our own translation. By winning of Christ, the Apostle doth not onely mean the profession of the faith of the Gospel but his union with Christ, and participation of him, which in the judgment of the all seeing God, will answer all damages, when a man comes to stand in judgment at his tribunal here or hereafter, Rom. 8.1. this being the onely course can be taken to be found of him in peace at the last, 2 Pet. 3.14. for out of him is to be under the curse, Gal. 3.10. Eph. 2.3, 12, 13. It is necessary therefore that a man be implanted into him who in his priestly Office acted in our name towards God, Heb. 5.1. & 10.7. and that he abide in him, our head, Ioh. 6.56. & 15.4. Eph. 5.30. Col. 2.6, 7. 1 Ioh. 5.12. and not be found in himself.

That we might more fully understand his meaning of being found in Christ. He defines it negatively, and positively, by distinguishing of a twofold righteousness, supposing one necessary to his acceptance with God 1. inherent within him, which he called his own, as being personally perform'd by him.

Who describes it to be in a conformity to the law, and the righteousness which the law requires, and those works of it, which if a man do, loving God withall his heart, he shall live in them, Rom. 2.13. & 3.27, 28. & 10.5. He makes no distinction of any works done by him before or after conversion, but declares he dare not adventure to be found in any personal inherent righteousness of his own, as to the special end of his justification before God, Gal. 3.10, 11, 12. He doth not say not having good works, unto which he was created in Christ Jesus to walk in them, Eph. 2.10. but not having mine own righteousness, he could not trust to any thing within him, as to his standing before God, however he was now enlighten'd, and acted by a better principle, having a better end than whiles a Pharisee, he could not upon that account have confidence towards God, no more than Noah, who was a Prophet and preacher of righteousness, and in his generation, as to his inherent righteousness, the most perfect and just man, or Abraham, Gen. 15.6. Rom. 4.3. or David, Psal. 130.2. & 143.3. But 2. he stays upon a righteousness without him, which is not his own by any acquisition of his, but the righteousness of another, Tit. 3.5, 6, 7.

Viz. of Christ, without which he would not be found, and in which he would be found, i. e. that which is through the faith of Christ, having him for its object, which he doth elsewhere oppose to the deeds of the law, or works of righteousness that he had done, Rom. 3.28. Gal. 2.16. Tit. 3.5. as he doth believing unto doing, which describe these two sorts of righteousness, in the one of which he would be found at his Tryal for justification, in the other he would not, Rom. 1.17. & 10.5, 10, 11. hence,

He doth by the following expression signifie more clearly the righteousness he stays himself upon, and wherein he would be found at God's tribunal, viz. the same righteousness, which Noah had an Eye upon (typified by the Ark) when by preparing an Ark, he became heir of the righteousness which is by faith, Heb. 11.7. the righteousness which is of God by Faith, not his own, but counted unto him for righteousness, as unto Abraham who believed God, Rom. 4.4. as unto David, unto whom God imputed righteousness without works, Rom. 4.6. This righteousness of God which he imputes upon believing, is not originally the believers own inherent righteousness, but the righteousness of another in another, and theirs onely derivatively from him, in whom believers are made the righteousness of God, 2 Cor. 5.21. (who are not said to be made the mercy of God) unto them being in Christ Jesus, he is made righteousness, 1 Cor. 1.30. yea the righteousness of God, Rom. 1.17. (these are spoken of by the Apostle distinctly, as here so elsewhere, Rom. 10.[illegible: 1 letter]. with 9.31, 32.) as not onely freely given, and imputed of God, but as being onely of value in the judgment of God to justifie, because performed by him, who is not onely man but God, Act. 20.28▪ & Rom. 3.21, 24, 25. & 10.3. Not that it can be meant of the essential righteousness of God, for the righteousness by the faith of Christ, Rom. 3.22. or that which constitutes them righteous in God's sight, upon their receiving of Christ and being implanted into him, was that obedience which he yielded unto God for them voluntarily doing and suffering his will, Ioh. 15.13. Rom. 5.6, 7, 8. Phil. 2.8. 1 Tim. 6.13. Heb. 9.14. For this obedience in their stead being fully perform'd by him who had the divine and humane Nature conjoyned in himself was of infinite value, so that his mediatorial righteousness being some way imputed to those who are found in him, they are found righteous before God in his just judgment, as living Members of Christ, to whom they are united by the Spirit and Faith, Ioh. 6.56. & 15.4. Eph. 5.30, 32. Col. 1.27. This mystical head and body making but one Christ, and thereupon his righteousness is reputed theirs (and thereby they are set right with God) in such a measure as is meet for it to be communicated from Head to Members, who partake of the thing imputed, the righteousness which satisfied the law, and therefore most proper to justifie against it, and answer the demands of it. And in that it is said to be the righteousness of God by faith, we consider faith as the means whereby we came to be interessed in it. Faith it self is not the righteousness, which is upon, not in the believer, Rom. 3.22. entring into judgment with God: but the righteousness which believers find in Christ, which was ordain'd of God to denominate them righteous. The law (which requires obedience) having its end in nothing but the righteousness which satisfi'd it, called the righteousness of Christ, Rom. 10.4. with Tit. 2.13. 2 Pet. 1.1. wherein the law is established, Rom. 3.31. and its righteousness fulfilled, Rom. 3.31. & 8.4. inherent graces are not called the righteousness, but our own, Mat. 5.20. Luk. 21.19. Rom. 10.8. 2 Cor. 8.8. Col. 1.4. 1 Pet. 1.21. Christ is so far righteousness as he is the end of the Law, and that he is in the satisfaction it self, not in remission which is an effect of it.

10 That I may know him , and the power of his resurrection h, and the fellowship of his sufferings , being made conformable to his death .

As consequent upon the former he had by winning of Christ, he doth here insist upon Sanctification, which would result from Faith's exerting it self, in a further saving experimental knowledge of Christ, to be found in whom, he undervalued all besides conformity to Christ in holiness, being to have communion with him in righteousness, 1 Cor▪ 1.30. God having appointed those who are found in Christ, to be conform'd to his image in holiness, Rom. 8.29. 2 Cor. 3.18. This saving knowledge is express'd elsewhere in scripture by the senses, Ioh. 10.4. 2 Cor. 4.6. 2 Cor. 2.14. Eph. 1.18. 1 Pet. 2.3. All and onely those found in Christ, do so know him, Ioh. 5.20. & 6.46, 69. Heb. 8.11. and desire so to know him, c. 1.9. that they may have a lively sense of his power, communion and conformity, 1. The power of his Resurrection in us, i. e. from the death of the Soul, under a Privation of spiritual life, and the image of God, unto newness of Life by the effectual working of the same spirit which raised Christ himself from the dead, Rom. 6.4, 10. Eph. 1.20. & 2.5, 6. called the first Resurrection, Rev. 20.5. When the Soul is raised from under the dominion of sin where it lay.

By communion of Christ's sufferings; is not meant of bearing a part in the merit of his personal sufferings, but of being partaker of his sufferings in his Members, or mystical Body, whether inward or outward (though this chiefly) Mat. 20.23. Act. 9.4. Rom. 8.17. 2 Cor. 1.7. & 4.10, 11. Gal. 5.24. Col. 1.24. 2 Tim. 2.11, 12.

Some reade whiles made conformable to his deat[illegible: 1 letter] ▪ not onely in dying to Sin, Rom. 6.5, 6. but in being conformed to his image in suffering, Rom. 8.29. dying daily, or always living ready to be delivered to death for Jesus sake upon his call, Rom. 8.18. 2 Cor. 4.11. such was his Christian temper that he could cheerfully goe through sufferings by reason of some Communion and conformity he hath in them with Jesus Christ.

11 If by any means I might attain unto the resurrection of the dead .

Being found in whom after Justification and Sanctification, he doubts not to be glorifi'd (by a figure of a part, Resurrection of the Body, for the whole) though he expresseth himself as one that must pass through difficulties e'er he attain not onely to a spiritual Resurrection from Sin, but a glorious one of the Body from the grave, even such an one, as will be an elevation or Ascension of the Body united to the Soul, not onely exempted from the grave, but exalted into the Air, to be for ever with the Lord, 1 Thess. 4.14, 17. from whom he was assured no death should separate him, Rom. 8.38, 39. 2 Tim. 4.8. who lived by faith in expectation of the time and the manner of it, 1 Cor. 15.14.19, 30, 32. 1 Pet. 1.6, 7. that he should be then compleatly holy in his measure as Christ himself is.

12 Not as though I had already attained, either were already perfect , but I follow after , If that I may apprehend that for which also I am apprehended of Christ Jesus .

By an elegant Anticipation and correction, lest any should conclude from what he had written, as if he were now arrived at the height he aim'd at in the excellency of the knowledge of Christ and a full and perfect stature in that body, or almost at the very pitch, he doth here make a modest confe[illegible: 1 letter]sion of his not attainment (whatever false Apostles might pretend to) 2 Cor. 10.12. & 12.6, 7. but of his earnest desire and utmost endeavour to be rais'd to the compleat holiness he was design'd to in heavenly places in Christ Jesus, Eph. 2.6.

He did pursue with all vigour as those labouring in the Agonisticks with all his might and main, not desponding of obtaining the goal, 1 Cor. 9.26. with 2 Cor. 4.8. with groanings and longings after utmost perfection, 2 Cor. 5.4, 6, 7. 2 Pet. 3.12. as those perfected in glory, Heb. 12.23.

If that or whether that (not as intimating any uncertainty, but his more earnest contending for holiness in the Christian race) I may lay hold on that attainment to be as holy as men shall be at the Resurrection.

Even as, or for which (as we render it well so, c. 4.10) i. e. For which end, or for this purpose to be perfectly sanctified and glorified at the Resurrection.

He was at his effectual calling laid hold on by Christ, being found in whom he was striving after perfection. This apprehended is a metaphor borrowed from those that run in a race, one taking hold of another to draw him after to win the prize as well as himself. He eyed Christ having taken him into his hand, as one that would not suffer him to be pluck't out by any opposers, Ioh. 10.28. He knew that Christ having brought him nigh unto God; and undertook to work such a measure of holiness in him, one day would compleatly glorifie him, so that whatever he pass'd through, nothing should be lost, Ioh. 6.39.

Marginal references: 1 Tim. 6.12.; Heb. 12.23.

13 Brethren, I count not my self to have apprehended , but this one thing I do , forgetting those things which are behind , and reaching forth unto those things which are before .

He repeats in somewhat a different manner of expression what he had written in the former verse with a friendly compellation, gently and kindly to insinuate a caution against the false teachers suggestion about perfection in this state, from the instance of himself so eminently call'd to be an Apostle of Christ, 1 Cor. 10.12. who after all his labours and sufferings for his sake, did reckon, he had not yet arriv'd to the height of what he was call'd to.

But he would have them to understand that he was so intent upon this one thing, for which he was brought by the spirit into communion with Christ, as if there were not any thing else worthy of his thoughts (as Psal. 27.4. Luk. 10.42.)

Like a true spiritual racer not minding what he had received by grace from him who had took hold of him, or how much he had run of his Christian race, reckoning it was much short of the whole, or the main intended by Christ in taking hold of him.

But straining forward, as it were with all his force and skill, casting himself like a dart towards the mark, so running that he might obtain, 1. Cor. 9.24. all and the whole, that was his particular portion for ever, to be received from God, as the purchase of Christ, even the total, that God had in and by Jesus Chri[illegible: 2 letters] ▪ designed him, and in Christ bestow'd upon him, out of his rich grace as his special allotment.

Marginal references: Psal. 45.10. Luk. 9 62.

14 I press toward the mark , for the prize of the high calling of God in Christ Jesus .

He did not look back, Luk. 9.62. nor was lazie, but did follow hard with an eager pursuit, (Mat. 11.12.) after the perfection that was in his Eye, not erring from his main scope, conside[illegible: 1 letter]ing what he had received was but in part, he did still press for more, upon that ground that Christ had apprehended him for more, as if he were stretching out his hands to lay hold of it.

Trusting he should through grace, be kept all along, maugre all difficulties in the hand of Christ, till upon his account, he should be fully possessed of all that was aim'd at; even that which is styled the Prize, or victorious Palm of our high calling, and the Christians may well be termed an high calling, considering their heavenly birth when called, and laid hold of by Christ, Ioh. 1.13. and the purchased inheritance eternally setled upon such spiritual high-born Princes, Eph. 1.14. Rev. 1.6. who are by one oblation perfected for ever, Heb. 10.14. which will appear most glorious, when they are raised up in Christ, who will then give out all the Salvation he hath called us unto.

Marginal references: Heb. 3.1.

15 Let us therefore as many as be perfect , be thus minded : and if any thing ye be otherwise minded , God shall reveal even this unto you .

From the instance of himself imitating Christ, in lo[illegible: 1 letter]ing condescension, and lowliness of mind, ch. 2.3, 5. Worshipping God in the Spirit, and not having confidence in the Flesh, ch. 3.3. in the fellowship of Christ's sufferings, v. 10. pressing forward to absolute perfection, he here doth with himself encourage as many Rulers and Ruled who were setled in the fundamentals of Christianity, and who had made progress in Holiness, to mind that main business of Religion, for the prevention of what might ensue upon exasperating differences; whereupon he stiles them comparatively perfect in the way, not in the Heavenly Countrey, 1 Cor. 13.10. which doth not disagree with what he said before, if we further distinguish of a perfection. 1. Of integrity and sincerity, which some call of parts; as a perfect living Child that hath all the parts of the Parent, so upon the new birth every real believer receiving grace, for grace, Ioh. 1.13, 16. 2. Of maturity, proficiency or degrees where grown to a full stature in Christ; here relatively and comparatively to others, who are more rude, ignorant and weak brethren, sith in regard of their progress in godliness, they are not took up with childish things, 1 Cor. 13.9, 10, 11. with 1 Cor. 14.20. but are grown more adult, and no more Children, 1 Cor. 2.6. Eph. 4.13, 14. Heb. 5.13, 14. & 6.1. which he doth elsewhere in regard of their experimental knowledge call spiritual, Gal. 6.1. who here worship God in the spirit, v. 3. As many as are sincere of whatsoever stature (whether Bishops, Deacons, or private Christians.)

He would have to be so minded, as he himself was in renouncing all carnal confidence, acknowledging there gradual imperfection, and still to be striving and contending, to a fuller measure of holiness, till they come to be consummate in Christ.

And if any through ignorance of Christ and themselves, conversing with those ready to mislead them should be of any other perswasion in some things onely, considering the different attainments of the strong and weak, and thereupon the variety of sentiments, whence would spring some differences not onely in opinions but practices amongst them (which yet hindred not their agreement in what they were attain'd to.)

He hoped Christ who had already called, or apprehended those sincere ones would in due time rescue them from so dangerous an error, 1 Ioh. 2.20, 27. if they would attend upon him in the use of means to come to the knowledge of the truth, with faith and prayer, yielding up themselves to be taught of him.

A Learned Man reads it from the Greek to this purpose. As many therefore as are perfect let us think this; and if ye think any thing otherwise, even this also, God will or may reveal to you, (besides what we have attained to) to walk by the same rule, to think the same thing: conceiving it not congruous to the sense, or syntax, but aliene from all manner of speaking, to translate it Imperatively, Let us walk by the same rule; but following our own Translation.

Marginal references: 1 Cor. 14.20.

16 Nevertheless whereto we have already attained , let us walk by the same rule , let us mind the same thing .

However let us, or we ought to walk in obedience to Christ, love to him and each other, according to the light we have already received, trusting he would make known his mind more clearly to us; our using the light we have well, is the ready way to have more: it behoves us then to live suitably to that degree of the knowledge of Christ we have attain'd, 1 Ioh. 2, 3, 4, 5. but still within our lines with regard to the same rule.

Whether in this Metaphorical allusion the Apostle do borrow his phrase from Architects, Souldiers, or Racers, is not much material. Be sure he had an Eye to that same rule was well known to them, and by which he regulated himself, and therefore it was such a Canon as really had a divine stamp upon it, that very Canon in exact conformity whereunto, God's Israel might be sure of the best peace, Gal. 6.16. Phil. 4.7. The unerring word of God exemplified, in the condescending love of Christ, whom he had proposs'd to their imitation in whom he was found, and the fellowship of whose sufferings, he desired to know more perfectly being heavenly minded, in opposition to those who became enemies to his Cross, v. 19, 20. with Gal. 6.14, 15. The rule of Faith, love, and a Christian life, or heavenly Conversation, which he doth elsewhere call a walking in the spirit, and according to the Spirit in opposition to walking in and after the flesh, Rom. 8.1, 5. Gal. 5.16.

In like manner all of us who are spiritual, grown Christians, should be so affected, being of one accord, one mind, and one judgment in imitation of Christ, so far that the adult, or better grown Christians, should not despise the weak or less grown, neither should they judge the adult, but in the fundamental Articles, those main principles of the Christian institution wherein we all agree, in that common Salvation towards which we all press, agreeable to the Analogy of faith, we should still be perfecting holiness in the fear of God, by the same rule of faith, and loving and mutual condescension, by the unity of our judgments in the main business of Religion, the concord of our affections, the concurrence of our ends, our consent and delight in the same truth: we should declare to the Church of God, in our differences Christ is not divided, but in the variety of perswasions in lesser matters (not fundamental) the purity, holiness and peace of the Church is still preserved, c. 2.14. The main principles attain'd wherein dissenting parties agree, being the measure of all other doctrines, to hold nothing inconsistent with the Majesty or truth of the foundation, to walk circumspectly, and in order, according to that wherein is an harmony, not to break our rank, or leave our station contrary to received prescripts, wherein every Christian is to ex[illegible: 1 letter]cerise a judgment of discerning for himself, Rom. 14.23. and not impose on each other (as that sort of Christian-Iews who did compell the Christian-Gentiles, Gal. 2.14, 15, &c.) superadding no preter-Evangelical Doctrine, Gal. 1.8, 9. to live godly, agreeable to known truths, to serve God soberly and prudently (with due moderation) in our places consonantly to the measure of the Rule God hath distributed to us, 2 Cor. 10.13. holding the truths wherein we agree in love, unity, and constancy. It being more reasonable that the many truths wherein we agree, should cause us to join in love which is a Christian duty, rather than the few opinions wherein we disagree should cause a breach in affection, which is an humane infirmity.

Marginal references: Rom. 12▪ 16. & 15.5.

17 Brethren, be followers together of me , and mark them which walk so, as ye have us for an ensample .

He doth here not onely propound his own single example to the Brethren at Philippi, as he doth to others elsewhere, 1 Cor. 4.16. implying the limitation there expressed, viz. as he and others were followers of God and Christ, 1 Cor. 11.1. Eph. 5.1. 1 Thess. 1.6. & 2.14. but by a word expressing joint consent, he would have them to be fellow-imitatours, or fellow-followers of him and others in what he had exhorted them to, yea with one heart. So they would be like other Churches (which he had planted, that had an eye upon his example.)

Whom he would have them accurately to observe, following their Faith, and considering the end of their conversation, Heb. 13.7.

Agreeing with his, and Timothy's (who joined with him in this Epistle) and others, in opposition to those who were causal of division, Rom. 16.17. 1 Cor. 1.12. even such as he describes, v. 18, 19.

Who did not Lord it over God's heritage, but were ensamples (in Faith, Love, and Humility,) to the Flock, 2 Cor. 1.24. 1 Tim. 4.12. Tit. 2.7, 8. 1 Pet. 5.3.

Marginal references: 1 Pet. 5.3.

18 (For many walk , of whom I have told you often , and now tell you even weeping , that they are the enemies of the cross of Christ .

He doth as in Parenthesis according to our Bibles, alledge reasons for his proposals. 1. There were not a few who did at present walk otherwise, being evil workers, v. 2. not to be imitated or followed, Mat. 7.22, 23.

(Of which as a faithfull Watchman he had again and again given them warning.

And now also by this present Writing out of great compassion to their immortal Souls, he did repeat it again with tears in his eyes)

2. They were such who did in the general (whatever they might under a fair shew pretend) oppose the Gospel of Christ, yea did in effect under the cloak of profession, that which was in a tendency to evert the true Christian Doctrine, Discipline, and Holiness. They did goe about to mingle the Law and the Gospel, to join Moses with Christ for Justification, as v. 4, &c. Gal. 2.21. and so undervalue redemption from the curse, Gal. 3.13 & 5.2, 4. in special these Epicureans (as should seem they were by the following character, rather than real Christians) might rightly be called Enemies, because they did seem by their sensuality to restore the Kingdom to those whom Christ had on his Cross openly spoil'd of it, Col. 2.15. that they might gratifie the Iews in urging the necessity of Circumcision, so undermining the vertue and merit of Christ's Passion, defaming the end of it, as the Iews did him in it, and in times of Tryal avoid persecution, Gal. 6.12, 14. they shewed themselves by interpretation really to be Enemies to Christ Crucified, 1 Cor. 1.23, 24. & 2.2.

19 Whose end is destruction , whose God is their belly , and whose glory is in their shame , who mind earthly things r.

(3) Their condition will at last be miserable as he had limited above, ch. 1.28. of their being under the dismal token of perdition, their end will be according to their works, 2 Cor. 11.15. However they may live delicately at present, in gratifying their sensual appetites, be free from persecution, admired and respected by many, and please themselves in their present course, yet their fruit and wages at the last cast will be dreadfull, Rom. 6.21, 23. Gal. 6.8. Rev. 18.8. & 19.20, 21.

The great business of these is, their sensuality, their good eating and drinking, they mind the pleasing of their carnal appetite, as if it were their God, 2 Pet. 2.13, 18. & 3.3. instead of our Lord Jesus Christ, really they serve their own Belly, Rom. 16.18. love their pleasures indeed more than God, 2 Tim. 3.4.

Yea, they boast of those things whereof they ought to be ashamed, thinking it reputation they have got many to imitate them, Ioh. 5.44. & 12.43. They are puffed up with that should rather make them to blush, 1 Cor. 5.2. as being attended at last with confusion. However under the colour of Christianity, they at present are taken up in the pursuit of their sensual and earthly enjoyments. The Greek word comprehends the actions and operations of the mind, will, and affections, importing they did inordinately mind, favour and relish sublunary accommodations, Rom. 8.5. the profits, ease, bounty, pleasure, and glory of this World, preferring them in their hearts to the things of Christ.

Marginal references: Hos. 4.7.

20 For our conversation is in heaven , from whence also we * look for the Saviour, the Lord Jesus .

He here adds a further reason why he would have them to be fellow-followers of him, and such like as he, because though they were not already in Heaven, yet their Citizenship was there, the privileges of that City did belong to them, who according to the Municipal Laws of that Corporation (which cannot lose its Charter or be discorporated) whereof they were free Denizons, made it their business to demean themselves with minds above the earth, ch. 1.27. 2 Cor. 4.18. Eph. 2.6. Col. 3.1. accounting nothing inconvenient to any one of them, which was for the advantage of the whole community, Ioh. 1.42. 2 Cor. 12.2. Heb. 13.14. they [illegible: 1 letter]et their affections on things above.

And reason good, for from thence or from that place, in the Heavens, or Heaven, Act. 1.11. 1 Cor. 1.7. 1 Thess. 1.10. 2 Tim. 4.8. Tit. 2.13. They stedfastly expect him who is both Lord and Christ, to come not onely as their judge, 2 Tim. 4.8. but as their heart comforting Saviour, Heb. 9.28.

21 Who shall change our vile body, that it may be fashioned like unto his glorious body , according to the working whereby he is able even to subdue all things to himself .

Who shall transform the body of our humility, or our lowliness, i. e. of low-brought body, the singular for the plural, our humble and mean bodies, which depend upon and are beholding to our eating and drinking, and the actions which follow thereupon, that do humble and lower them, Luk. 1.48. now it may be languishing with pains, sickness and many infirmities, perhaps cooped up in a noisome, Prison, and it may be an unclean dungeon, sown in dishonour and weakness in the grave, 1 Cor. 15.43.

That they may be conform'd to Christ's incorruptible, impassible and immortal body and so glorious, 1 Cor. 15.51, 52, 53. in their proportion agreeing with the blessed body of our Lord when he shall appear, 1 Ioh. 3.1, 2, 3. and they shall see him with the Eyes of their bodies made like unto his, Iob. 19.26, 27. Col. 3, 4. not in equality, but onely in respect of the same qualities that his body hath, 1 Cor. 15.51, 52, 1 Thess. 4.17. A conformity agreeable to that of head and members, that mark as the Sun is the fountain of all that glory, which the Stars have, so shall our Lord and Saviour Christ's glory be of all our glory, Dan. 12.3. Mat. 16.27. 1 Cor. 15.40, 41. 2 Cor. 4.14. Rev. 21.11.23. But we must not imagine that our bodies shall be rais'd to the same height and degree of glory that his is: and therefore in regard of that power and majesty which is included in the body of Christ from the hypostatical union, our bodies will not be conformable, or made like to his; but in glory which he obtain'd from his Resurrection. For the body of Christ may be considered either 1. In its nature, and so there will be an agreement 'twixt the bodies of Saints and Christ's body, or 2. In regard of its subsistance in the person of the word, and so there will be none. For it is impossible that the Saints should be rais'd up to the same union with the Godhead which Christ hath. But however their bodies may be tormented here, by unreasonable persecutors, then they shall be like to his glorious body.

How incredible soever this may appear to be unto carnal reason, Act. 17.32. & 26.8. Yet he who thought it no robbery to be equal with God the Father, and therefore can do what he pleaseth, Luk. 18.27. can by the same divine power whereby he himself was raised from the grave, Ioh. 5.21, 26, 29. Eph. 1.19, 20. subject all things to himself, destroy death and the grave, 1 Cor. 15.24, 25, 26, 27. Heb. 2.8.14. raise them up to the throne of his glory, Mat. 19.28. and make them like the Angels in glory.

Description of True Christians. (a. d. 62.)

1 Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. 2 Beware of dogs, beware of evil workers, beware of the concision. 3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

It seems the church of the Philippians, though a faithful and flourishing church, was disturbed by the judaizing teachers, who endeavoured to keep up the law of Moses, and mix the observances of it with the doctrine of Christ and his institutions. He begins the chapter with warnings against these seducers.

I. He exhorts them to rejoice in the Lord (v. 1), to rest satisfied in the interest they had in him and the benefit they hoped for by him. It is the character and temper of sincere Christians to rejoice in Christ Jesus. The more we take of the comfort of our religion the more closely we shall cleave to it: the more we rejoice in Christ the more willing we shall be to do and suffer for him, and the less danger we shalt be in of being drawn away from him. The joy of the Lord is our strength, Neh. viii. 10.

II. He cautions them to take heed of those false teachers: To write the same thing to you to me indeed is not grievous, but for you it is safe; that is, the same things which I have already preached to you; as if he had said, "What has been presented to your ears shall be presented to your eyes: what I have spoken formerly shall now be written; to show that I am still of the same mind." To me indeed is not grievous. Observe, 1. Ministers must not think any thing grievous to themselves which they have reason to believe is safe and edifying to the people. 2. It is good for us often to hear the same truths, to revive the remembrance and strengthen the impression of things of importance. It is a wanton curiosity to desire always to hear some new thing. It is a needful caution he here gives: Beware of dogs, v. 2. The prophet calls the false prophets dumb dogs (Isa. lxvi. 10), to which the apostle here seems to refer. Dogs, for their malice against the faithful professors of the gospel of Christ, barking at them and biting them. They cried up good works in opposition to the faith of Christ; but Paul calls them evil workers: they boasted themselves to be of the circumcision; but he calls them the concision: they rent and tore the church of Christ, and cut it to pieces; or contended for an abolished rite, a mere insignificant cutting of the flesh.

III. He describes true Christians, who are indeed the circumcision, the spiritual circumcision, the peculiar of people of God, who are in covenant with him, as the Old-Testament Israelites were: We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Here are three characters:—1. They worshipped in the spirit, in opposition to the carnal ordinances of the Old-Testament, which consist in meats, and drinks, and divers washings, &c. Christianity takes us off from these things, and teaches us to be inward with God in all the duties of religious worship. We must worship God in spirit, John iv. 24. The work of religion is to no purpose any further than the heart is employed in it. Whatsoever we do, we must do it heartily as unto the Lord; and we must worship God in the strength and grace of the Divine Spirit, which is so peculiar to the gospel state, which is the ministration of the spirit, 2 Cor. iii. 8. 2. They rejoice in Christ Jesus, and not in the peculiar privileges of the Jewish church, or what answers to them in the Christian church—mere outward enjoyments and performances. They rejoice in their relation to Christ and interest in him. God made it the duty of the Israelites to rejoice before him in the courts of his house; but now that the substance has come the shadows are done away, and we are to rejoice in Christ Jesus only. 3. They have no confidence in the flesh, in those carnal ordinances and outward performances. We must be taken off from trusting in our own bottom, that we may build only on Jesus Christ, the everlasting foundation. Our confidence, as well as our joy, is proper to him.

False Confidence Renounced. (a. d. 62.)

4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a hebrew of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7 But what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite.

I. He shows what he had to boast of as a Jew and a Pharisee. Let none think that the apostle despised these things (as men commonly do) because he had them not himself to glory in. No, if he would have gloried and trusted in the flesh, he had as much cause to do so as any man: If any other man thinketh that he hath whereof to trust in the flesh, I more, v. 4. He had as much to boast of as any Jew of them all. 1. His birth-right privileges. He was not a proselyte, but a native Israelite: of the stock of Israel. And he was of the tribe of Benjamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father's darling, and this was a favourite tribe. A Hebrew of the Hebrews, an Israelite on both sides, by father and mother, and from one generation to another; none of his ancestors had matched with Gentiles. 2. He could boast of his relations to the church and the covenant, for he was circumcised the eighth day; he had the token of God's covenant in his flesh, and was circumcised the very day which God had appointed. 3. For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law: and was a scholar learned in all the learning of the Jews, taught according to the perfect manner of the laws of the fathers, Acts xxii. 3. He was a Pharisee, the son of a Pharisee (Acts xxiii. 6), and after the most strict sect of his religion lived a Pharisee, Acts xxvi. 5. 4. He had a blameless conversation: Toughing the righteousness which is of the law, blameless: as far as the Pharisees' exposition of the law went, and as to the mere letter of the law and outward observance of it, he could acquit himself from the breach of it and could not be accused by any. 5. He had been an active man for his religion. As he made a strict profession of it, under the title and character of a Pharisee, so he persecuted those whom he looked upon as enemies to it. Concerning zeal, persecuting the church. 6. He showed that he was in good earnest, though he had a zeal without knowledge to direct and govern the exercise of it: I was zealous towards God, as you all are this day, and I persecuted this way unto the death, Acts xxii. 3, 4. All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification. But,

II. The apostle tells us here how little account he made of these, in comparison of his interest in Christ and his expectations from him: But what things were gain to me those have I counted loss for Christ (v. 7); that is, those things which he had counted gain while he was a Pharisee, and which he had before reckoned up, these he counted loss for Christ. "I should have reckoned myself an unspeakable loser of, to adhere to them, I had lost my interest in Jesus Christ." He counted them loss; not only insufficient to enrich him, but what would certainly impoverish and ruin him, if he trusted to them, in opposition to Christ. Observe, The apostle did not persuade them to do any thing but what he had himself did, to quit any thing but what he had himself quitted, nor venture on any bottom but what he himself had ventured his immortal soul upon.—Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, v. 8. Here the apostle explains himself. 1. He tells us what it was that he was ambitious of and reached after: it was the knowledge of Christ Jesus his Lord, a believing experimental acquaintance with Christ as Lord; not a merely notional and speculative, but a practical and efficacious knowledge of him. So knowledge is sometimes put for faith: By his knowledge, or the knowledge of him, shall my righteous servant justify many, Isa. liii. 11. And it is the excellency of knowledge. There is an abundant and transcendent excellency in the doctrine of Christ, or the Christian religion above all the knowledge of nature, and improvements of human wisdom; for it is suited to the case of fallen sinners, and furnishes them with all they need and all they can desire and hope for, with all saving wisdom and saving grace. 2. He shows how he had quitted his privileges as a Jew and a Pharisee: Yea doubtless; his expression rises with a holy triumph and elevation, alla men oun ge kai. There are five particles in the original: But indeed even also do I count all things but loss. He had spoken before of those things, his Jewish privileges: here he speaks of all things, all worldly enjoyments and mere outward privileges whatsoever, things of a like kind or any other kind which could stand in competition with Christ for the throne in his heart, or pretend to merit and desert. There he had said that he did count them but loss; but it might be asked, "Did he continue still in the same mind, did he not repent his renouncing them?" No, now he speaks in the present tense: Yea doubtless, I do count them but loss. But it may be said, "It is easy to say so; but what would he do when he came to the trial?" Why he tells us that he had himself practised according to this estimate of the case: For whom I have suffered the loss of all things. He had quitted all his honours and advantages, as a Jew and a Pharisee, and submitted to all the disgrace and suffering which attended the profession and preaching of the gospel. When he embarked in the bottom of the Christian religion, he ventured all in it, and suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but dung, skybala—offals thrown to dogs; they are not only less valuable than Christ, but in the highest degree contemptible, when they come in competition with him. Note, The New Testament never speaks of saving grace in any terms of diminution, but on the contrary represents it as the fruits of the divine Spirit and the image of God in the soul of man; as a divine nature, and the seed of God: and faith is called precious faith; and meekness is in the sight of God of great price, 1 Pet. iii. 4; 2 Pet. i. 1, &c.

The Apostle's Concern, Hope, and Aim. (a. d. 62.)

9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: 10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 11 If by any means I might attain unto the resurrection of the dead. 12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God in Christ Jesus.

We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion.

I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (v. 9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num. xxxv. 25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, 2 Pet. iii. 14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. "Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa. xlv. 24; Jer. xxiii. 6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom. iii. 25. 3. That he might know Christ (v. 10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa. liii. 11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death.

II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, v. 11.

1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat exochen—by eminence, because it is in virtue of Christ's resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. To the saints it will be indeed a resurrection, a return to bliss, and life, and glory; while the resurrection of the wicked is a rising from the grave, but a return to a second death. It is called the resurrection of the just, and the resurrection of life (John v. 29), and they are counted worthy to obtain that world and the resurrection from the dead, Luke xx. 35.

2. This joyful resurrection the apostle pressed towards. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and prospect of it carried him with so much courage and constancy through all the difficulties he met with in his work. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance. Observe, His care to be found in Christ was in order to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith," Observe,

(1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, v. 12. Observe, The best men in the world will readily own their imperfection in the present state. We have not yet attained, are not already perfect; there is still much wanting in all our duties, and graces, and comforts. If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. Again, Brethren, I count not myself to have apprehended (v. 13), ou logizomai. "I make this judgment of the case; I thus reason with myself." Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace.

(2.) What the apostle's actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: "I follow after (v. 12), dioko—I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus." Observe, [1.] Whence our grace comes—from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, 1 John iv. 19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. We are kept by his mighty power through faith unto salvation, 1 Pet. i. 5. Observe, [2.] What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. When Christ laid hold of us, it was to bring us to heaven; and to apprehend that for which he apprehended us is to attain the perfection of our bliss. He adds further (v. 13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos—stretched himself forward, bearing towards his point: it is expressive of a vehement concern.

(3.) The apostle's aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, v. 14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. The fitter we grow for heaven the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion—the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take; and it is of God, from whom we are to expect it. Eternal life is the gift of God (Rom. vi. 23), but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our way.

Warnings and Exhortations. (a. d. 62.)

15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

The apostle, having proposed himself as an example, urges the Philippians to follow it. Let the same mind be in us which was in blessed Paul. We see here how he was minded; let us be like-minded, and set our hearts upon Christ and heaven, as he did. 1. He shows that this was the thing wherein all good Christians were agreed, to make Christ all in all, and set their hearts upon another world. This is that whereto we have all attained. However good Christians may differ in their sentiments about other things, this is what they are agreed in, that Christ is a Christian's all, that to win Christ and to be found in him involve our happiness both here and hereafter. And therefore let us walk by the same rule, and mind the same thing. Having made Christ our all, to us to live must be Christ. Let us agree to press towards the mark, and make heaven our end. 2. That this is a good reason why Christians who differ in smaller matters should yet bear with one another, because they are agreed in the main matter: "If in any thing you be otherwise minded—if you differ from one another, and are not of the same judgment as to meats and days, and other matters of the Jewish law—yet you must not judge one another, while you all meet now in Christ as your centre, and hope to meet shortly in heaven as your home. As for other matters of difference, lay no great stress upon them, God shall reveal even this unto you. Whatever it is wherein you differ, you must wait till God give you a better understanding, which he will do in his due time. In the mean time, as far as you have attained, you must go together in the ways of God, join together in all the great things in which you are agreed, and wait for further light in the minor things wherein you differ."

The Apostle Urges His Own Example. (a. d. 62.)

17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

He closes the chapter with warnings and exhortations.

I. He warns them against following the examples of seducers and evil teachers (v. 18, 19): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe,

1. There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them, Matt. vii. 20. The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe, v. 1. (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it.

2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Rom. xvi. 18. (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Rom. vi. 21. It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation.

II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, v. 17. Mark them out for your pattern. He explains himself (v. 20) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: "Why," might they say, "you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation and a great pretension to the other world, and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven.

1. Because we look for the Saviour from heaven (v. 20): Whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he has ascended, he has entered within the veil for us; and we expect his second coming thence, to gather in all the citizens of that New Jerusalem to himself.

2. Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we hope to be there shortly: Who shall change our vile bodies, that they may be fashioned like unto his glorious body, v. 21. There is a glory reserved for the bodies of the saints, which they will be instated in at the resurrection. The body is now at the best a vile body, to soma tes tapeinoseos hemon—the body of our humiliation: it has its rise and origin from the earth, it is supported out of the earth, and is subject to many diseases and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death, Rom. vii. 24. Or it may be understood of its vileness when it lies in the grave; at the resurrection it will be found a vile body, resolved into rottenness and dust; the dust will return to the earth as it was, Eccl. xii. 7. But it will be made a glorious body; and not only raised again to life, but raised to great advantage. Observe, (1.) The sample of this change, and that is, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light, Matt. xvii. 2. He went to heaven clothed with a body, that he might take possession of the inheritance in our nature, and be not only the first-born from the dead, but the first-born of the children of the resurrection. We shall be conformed to the image of his Son, that he may be the first-born among many brethren, Rom. viii. 29. (2.) The power by which this change will be wrought: According to the working whereby he is able even to subdue all things unto himself. There is an efficacy of power, an exceeding greatness of power, and the working of mighty power, Eph. i. 19. It is matter of comfort to us that he can subdue all things to himself, and sooner or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him up at the last day, John vi. 44. Let this confirm our faith of the resurrection, that we not only have the scriptures, which assure us it shall be, but we know the power of God, which can effect it, Matt. xxii. 29. At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead (Rom. i. 4), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours. And then all the enemies of the Redeemer's kingdom will be completely conquered. Not only he who had the power of death, that is, the devil (Heb. ii. 14), but the last enemy, shall be destroyed, that is, death, 1 Cor. xv. 26, shall be swallowed up in victory, v. 54.

CHAP. III. Verſe 1. Rejoyce]

OR farewell in the Lord. Salutem in Sospita[illegible: 1 letter]ore.

To [illegible: 1 letter]rite the ſame things to you] So 1 Cor. 5.9. Joh 15.1, 5. Some gather out of Mat. 5.1. with Luke 6.20. that our Saviour preached the ſame Sermon twice over, Men are dull to conceive, hard to believe, apt to forget, and ſlow to practiſe heavenly truths, and had therefore great need to have them much preſſed, and often inculcated. Neither let any cry out, Occidit miſ[illegible: 1 letter] ros crambe repetita magiſtros. Surfet not of Gods Manna, ſay not it is a light meat, becauſe lightly come by, or the ſame again. Aug de [illegible: 2 letters]ct; Chriſt. & in. [illegible: 1 word] 10. Auſtin perſwades the Preacher ſo long to purſue and ſtand upon the beating and repeating of one and the ſame point, till by the geſture and countenance of the hearers he perceives that they underſtand and relliſh it.

Verſe 2. [non-Latin text not transcribed] Hom. 11 Beware of dogs] That is, Seducers and Sectaries, who though dead dogs, yet will be barking at godly Miniſters. And though the dogs of Aegypt would not move their tongues againſt Gods Iſrael, Exod. 11.7. yet theſe greedy dogs, Iſa. 56. can both bark and bite better men then themſelves, being ſet on by the devil, Homines perfrictae frontis, impudent as dogs.

Beware of evil workers] Deceitfull workers. 2 Cor. 11.13. that ſeem to build stair-caſes for heaven, when indeed they dig deſcents down to hell, taking great pains to very evil purpoſe.

Beware of the conciſion] For Circumciſion: as Diogenes called Zeno's [non-Latin text not transcribed] and Euclides [non-Latin text not transcribed].La[illegible: 1 letter]rt. The holy Scriptures have many ſuch elegant, and pleaſant paſſages, as Pro. 25.27 Hoſ. 4.15. Galat. 5.12. Iſa. 5.7, &c. There is one that ſenſeth it thus.D Baſtw. Beware of the conciſion, that is, of thoſe that make diviſions, and cut the Church into little pieces, and ſucking Congregations making ſeparation. So Piſcator, Qui conantur vos ab Eccleſia Deireſcindere, who ſeek to ſunder you from the Church. The Donatiſts affirmed, That there were no true Churches, but theirs, and were alſo divided among themſelves, In minutula fruſtula, as Austin ſaith.

Verſe 3. For we are the circumciſion] Such as have our luxuriancies lopped off, our unruly paſſions mortified, Col. 2.11. caſting them away as a wretched foreskin.

Verſe 4. Confidence in the fl[illegible: 1 letter]ſh] That is in externall priviledges, which yet profit not thoſe that reſt in them. An empty title yeelds but an empty comfort at laſt. God cares for no retainers, that only wear his livery, but ſerve themſelves. A man may go to hell with baptiſmall water on his face: yea the ſooner for his abuſed priviledges.

Verſe 5. An Hebrew of the Hebrews] That is, by both fathers and mothers ſide.

Verſe 6. Concerning zeal] A blinde miſguided zeal. See the Note on Rom. 10.2. If zeal be not qualified with knowledge, all will be on fire, as the Primum mobile they ſay would be with it's ſwift turning about, but for the countermotion of the lower ſphears.

Verſe 7. Loſſe for Chriſt.] Chriſt is to be ſought and bought at any hand, at any rate. This is to play the wiſe merchant, Mat. 13.44.46. See the Notes there. Eſteem we Chriſt, as the people did David, 2 Sam. 18.3. more worth then ten thouſand, as Naomi did Ruth, better then ſeven ſons, Ruth 4.15. As Pharaoh did I[illegible: 1 letter]ſeph. There is none ſo wiſe and worthy as thou, ſaid he, Gen. 41.39. Let burning, hanging, all the torments of hell befall me, Tantummodò [illegible: 1 letter]t I[illegible: 1 letter]ſum nanciſ[illegible: 1 letter]ar, So that I may get my Jeſus,Act. and Mon. aid Ignatius. None but Chriſt, none but Chriſt, ſaid Lambert, liſting up ſuch hands as he had, and his fingers ends flaming. We cannot buy this gold too dear.

Verſe 8. And do count them but dung] Dogs-dung (as ſome interpret the word) or Dogs-meat, courſe and contemptible. [non-Latin text not transcribed] quaſi [non-Latin text not transcribed] Pauls ſublime ſpirit counts all dung, yet is content for Chriſt to be counted the off-ſcouring of all things.

Verſe 9. And be found in him] Out of whom all are loſt in the wilderneſſe of worldly luſts, and wofully wander; yet not ſo wide, as to miſſe of hell.

Verſe 10. And may know him] Not notionally only (for ſo a man may do out of every Catechiſme) but practically, not apprehenſively only, but affectively, not with that knowledge that is [illegible: 1 letter]ognoſcitiva only ſtanding in ſpeculation, but that is directiva vitae, as the Apoſtle here expounds himſelf. A naturall man may have a diſciplinary knowledge of Chriſt, that is, by hear-ſay, as a blinde man hath of colours, not an intuitive, i.e. per ſpeciem propriam, &c.

Verſe 11. I might attain to the reſurrection] That is (by a metonymy of the ſubject for the adjunct) that perfection of holineſſe that accompanieth the eſtate of the reſurrection. True grace never aims at a pitch, but aſpireth to perfection. It is a low and unworthy ſtrain in ſome, to labour after no more grace then will keep life and ſoul together, that is, ſoul and hell aſunder (as one ſpeaketh.) But that man for heaven, and heaven for him, that [illegible: 1 letter]ets up for his mark, the reſurrection of the dead.

Verſe 12. But I follow after] Gr. I perſecute, I follow hotfoot with utmoſt eagerneſſe, [non-Latin text not transcribed] By this then he ſignifieth how greedily and unceſſantly he purſued after the perfect knowledge of Chriſt, having it as it were in chaſe,D. Airy. and reſolved not to reſt till he had attained unto it. Well might Chryſostome call S. Paul an inſatiable greedy devouring worſhipper of God.

Verſe 13. I count not my ſelf] Si dixiſti ſati[illegible: 1 letter] eſt, periiſti. Satiety is a dangerous diſeaſe, and the next ſtep to a declenſion, The Eagles embleme is ſublimiùs, the Suns celeriùs, Pſal. 19.3. the wheats perfectiùs, Mar 4.28. Ezekiels profundiùs, Chap 47. 4. Chriſts ſuperiùs Luk. 14 10. and Pauls ulteriùs.

Reaching forth] [non-Latin text not transcribed] Pro[illegible: 1 letter]o & quaſi prae[illegible: 1 letter]i[illegible: 2 letters]ti corpore [illegible: 1 letter]erri ad ſcopum B[illegible: 1 letter]z[illegible: 1 letter]. Straining and ſtretching out head and hands, and whole body to lay hold on the mark or price propoſed. A manifeſt metaphor from runners in a race.

Verſe 14. I preſſe toward, &c.] The Ark of the Covenant was but a cubit and a half high [illegible: 2 letters] ſo were likewiſe the wheels of the caldron. Now we know that a cubit and a half is but an unperfect meaſure: which ſhews (ſaith one) that no man in this life is perfectly perfect. Lee us ſtrive to perfection, as Paul did; and then,Columel. Summum culmen affectantes, ſatis honesti vel in ſecundo fastigio conspiciemur.

Verſe 15. As many as be perfect] Comparatively or conceitedly ſo.

God ſhall reveal] Severall meaſures of knowledge and holineſſe are given to the Saints at ſeverall times. We are narrow-mouthed veſſels, and cannot receive all at once. Whether I go thou canſt not follow me now : but thou ſhalt follow me afterwards, Joh. 13.36. See the Notes there.

Verſe 16. Let us walk by the ſame rule] To wit of the Word: and then you may ſay, Lord, if I be deceived, thou haſt deceived me.

Verſe 17. [non-Latin text not transcribed]. Be followers together of me] Longum iter per pracepta, brevius per exempla. Every thing in a Miniſter ſhould be exemplary. We muſt propound to our ſelves the higheſt pitch, and the beſt paterns of perfection.

Verſe 18.Lor[illegible: 2 letters] in Act, 22.19. And now tell you weeping] Non tam atramento quàm lachrymis chartas infici[illegible: 1 letter]bat Paulus. Paul was a man of many tears.

Verſe 19. Whoſe God is their belly] A ſcavenger whoſe living is to empty, is to be preferred befor him that liveth, but to fill privies; as they do that make their gut their God, that dung-hill Deity. Such an one was that Pamphagus, Nabal, Dives, and others that digeſted in hell, [non-Latin text not transcribed] Ʋt m[illegible: 1 letter]n[illegible: 1 letter]cipes [illegible: 1 span], Si[illegible: 1 letter] redd[illegible: 1 letter]t Piſcator. what they are on earth.

Verſe 20. For our converſation] Our civil converſation, or Our Burgeſſeſhip, whiles we live by heavens laws, and go about our earthly buſin[illegible: 1 letter]ſſes with heavenly mindes: This a carnall man cannot skill of. A Fly cannot make that of a flower that a Bee can do. There is a generation whoſe names are written in the earth: theſe make earth their throne, heaven their foot[illegible: 2 letters]ool,Jer. 17.13. and are loth to die, becauſe they have treaſur[illegible: 1 letter]s in the field.Jer. 41.8. But the Saints, though their commoration be on earth, yet their converſation is in heaven; as the pearl grows in the ſea, but ſhines as the sky.

Verſe 21. Like unto his glorious body] Which is the Standard. See the Notes on 1 Cor. 15.

Finally, my brethren, rejoice in the Lord. That is in the Lord Jesus. Php 3:3, Acts 1:24, and 1Thes 5:16. The idea here is, that it is the duty of Christians to rejoice in the Lord Jesus Christ. This duty implies the following things.

(1.) They should rejoice that they have such a Saviour. Men everywhere have felt the need of a Saviour, and to us it should be a subject of unfeigned joy that one has been provided for us. When we think of our sins, we may now rejoice that there is One who can deliver us from them; when we think of the worth of tile soul, we may rejoice that there is One who can save it from death; when we think of our danger, we can rejoice that there is One who can rescue us from all peril, and bring us to a world where we shall be forever safe.

(2.) We may rejoice that we have such a Saviour. He is just such as we need. He accomplishes just what we want a Saviour to do. We need one to make known to us a way of pardon, and he does it. We need one to make an atonement for sin, and he does it. We need one to give us peace from a troubled conscience, and he does it. We need one to support us in trials and bereavements, and he does it. We need one who can comfort us on the bed of death, and guide us through the dark valley, and the Lord Jesus is just what we want. When we look at his character, it is just such as it should be to win our hearts, and to make us love him; and when we look at what he has done, we see that he has accomplished all that we can desire, and why should we not rejoice?

(3.) We may and should rejoice in him. The principal joy of the true Christian should be in the Lord. He should find his happiness not in riches, or gaiety, or vanity, or ambition, or books, or in the world in any form, but in communion with the Lord Jesus, and in the hope of eternal life through him. In his friendship, and in his service, should be the highest of our joys, and in these we may always be happy. It is the privilege, therefore, of a Christian to rejoice. He has more sources of joy than any other man--sources which do not fail when all others fail. Religion is not sadness or melancholy, it is joy; and the Christian should never leave the impression on others that his religion makes him either gloomy or morose. A cheerful countenance, an eye of benignity, a conversation pleasant and kind, should always evince the joy of his heart, and in all his intercourse with the world around him he should show that his heart is full of joy.

To write the same things. That is, to repeat the same truths and admonitions. Perhaps he refers in this to the exhortations which he had given them when he was with them, on the same topics on which he is now writing to them. He says, that for him to record these exhortations, and transmit them by a letter might be the means of permanent welfare to them, and would not be burdensome or oppressive to him. It was not absolutely necessary for them, but still it would be conducive to their order and comfort as a church. We may suppose that this chapter is a summary of what he had often inculcated when he was with them.

To me indeed is not grievous. It is not burdensome or oppressive to me to repeat these exhortations in this manner. They might suppose that in the multitude of cares which he had, and in his trials in Rome, it might be too great a burden for him to bestow so much attention on their interests.

But for you it is safe. It will contribute to your security as Christians, to have these sentiments and admonitions on record. They were exposed to dangers which made them proper. What those dangers were the apostle specifies in the following verses.

(a) "rejoice in the Lord" 1Thes 5:16 (b) "same things to you" 2Pet 1:12-15

Beware of dogs. Dogs in the east are mostly without masters; they wander at large in the streets and fields, and feed upon offals, and even upon corpses. Comp. 1Kgs 14:11, 16:4, 21:19. They are held as unclean, and to call one a dog is a much stronger expression of contempt there than with us, 1Sam 17:43, 2Kgs 8:13. The Jews called the heathen dogs, and the Mohammedans call Jews and Christians by the same name. The term dog also is used to denote a person that is shameless, impudent, malignant, snarling, dissatisfied, and contentious, and is evidently so employed here. It is possible that the language used here may have been derived from some custom of affixing a caution on a house that was guarded by a dog to persons approaching it. L'Enfant remarks that at Rome it was common for a dog to lie chained before the door of a house, and that a notice was placed in sight, "Beware of the dog." The same notice I have seen in this city affixed to the kennel of dogs in front of a bank, that were appointed to guard it. The reference here is, doubtless, to Judaizing teachers; and the idea is, that they were contentious, troublesome, dissatisfied, and would produce disturbance. The strong language which the apostle uses here shows the sense which he had of the danger arising from their influence. It may be observed, however, that the term dogs is used in ancient writings with great frequency, and even by the most grave speakers. It is employed by the most dignified characters in the Iliad, (Bloomfield;) and the name was given to a whole class of Greek philosophers--the Cynics. It is used in one instance by the Saviour, Mt 7:6. By the use of the term here, there can be no doubt that the apostle meant to express strong disapprobation of the character and course of the persons referred to, and to warn the Philippians in the most solemn mariner against them.

Beware of evil workers. Referring, doubtless, to the same persons that he had characterized as dogs. The reference is to Jewish teachers, whose doctrines and influence he regarded only as evil. We do not know what was the nature of their teaching, but we may presume that it consisted much in urging the obligations of the Jewish rites and ceremonies; in speaking of the advantage of having been born Jews; and in urging a compliance with the law in order to justification before God. In this way their teachings tended to set aside the great doctrine of salvation by the merits of the Redeemer.

Beware of the concision. Referring, doubtless, also to the Jewish teachers. The word rendered concision κατατομη-- means, properly, a cutting off, a mutilation, it is used here contemptuously for the Jewish circumcision, in contrast with the true circumcision. Robinson, Lex. It is not to be understood that Paul meant to throw contempt on circumcision as enjoined by God, and as practised by the pious Jews of other times, Acts 16:3, but only as it was held by the false Judaizing teachers. As they held it, it was not the true circumcision. They made salvation to depend on it, instead of its being only a sign of the covenant with God. Such a doctrine, as they held it, was a mere cutting off of the flesh, without understanding anything of the true nature of the rite; and hence the unusual term by which he designates it. Perhaps, also, there may be included the idea that a doctrine so held would be, in fact, a cutting off of the soul; that is, that it tended to destruction. Their cutting and mangling the flesh might be regarded as an emblem of the manner in which their doctrine would cut and mangle the church. Doddridge. The meaning of the whole is, that they did not understand the true nature of the doctrine of circumcision, but that with them it was a mere cutting of the flesh, and tended to destroy the church.

(c) "dogs" Isa 56:10,11, Rev 22:15 (d) "beware of" Ps 119:115 (e) "concision" Gall 5:1-3

For we are the circumcision. We who are Christians. We have and hold the true doctrine of circumcision. We have that which was intended to secure this rites for we are led to renounce the flesh, and to worship God in the spirit. The apostle, in this verse, teaches that the ordinance of circumcision was not designed to be a mere outward ceremony, but was intended to be emblematic of the renunciation of the flesh with its corrupt propensities, and to lead to the pure and spiritual worship of God. In this he has undoubtedly stated its true design. They who now urged it as necessary to salvation, and who made salvation depend on its mere outward observance, had lost sight of this object of the rite. But this, the real design of circumcision, was attained by those who had been led to renounce the flesh, and who had devoted themselves to the worship of God. Rom 2:28, Rom 2:29.

Which worship God in the spirit. Jn 4:24. Comp. Gen 17:10-14.

And rejoice in Christ Jesus. See Php 4:1. That is, we have, through him, renounced the flesh; we have become the true worshippers of God, and have thus attained what was originally contemplated by circumcision, and by all the other rites of religion.

And have no confidence in the flesh. In our own corrupt nature; or in any ordinances that relate merely to the flesh. We do not depend on circumcision for salvation, or on any external rites and forms whatever --on any advantage of rank, or blood. The word "flesh" here seems to refer to every advantage which any may have of birth; to any external conformity to the law, and to everything which unaided human nature can do to effect salvation. On none of these things can we put reliance for salvation; none of them will constitute a ground of hope.

(a) "are the circumcision" Rom 2:28,29

Though I might also have confidence in the flesh. That is, though I had uncommon advantages of this kind; and if any one could have trusted in them I could have done it. The object of the apostle is to show that he did not despise those things because he did not possess them, but because he now saw that they were of no value in the great matter of salvation. Once he had confided in them; and if any one could find any ground of reliance on them, he could have found more than any of them. But he had seen that all these things were valueless in regard to the salvation of the soul. We may remark here, that Christians do not despise or disregard advantages of birth, or amiableness of manners, or external morality, because they do not possess them--but because they regard them as insufficient to secure their salvation. They who have been most amiable and moral, before their conversion, will speak in the most decided manner of the insufficiency of these things for salvation, and of the danger of relying on them. They have once tried it, and they now see that their feet were standing on a slippery rock. The Greek here is, literally, "although I [was] having confidence in the flesh." The meaning is, that he had every ground of confidence in the flesh which any one could have, and that if there was any advantage for salvation to be derived from such birth, and blood, and external conformity to the law, he possessed it. He had more to rely on than most other men had; nay, he could have boasted of advantages of this sort which could not be found united in any other individual. What these advantages were he proceeds to specify.

Circumcised the eighth day. That is, he was circumcised in exact compliance with the law. If there was any ground of confidence from such compliance with the law, he had it. The law required that circumcision should be performed on the eighth day, Gen 17:12, Lev 12:3, Lk 1:59; but it is probable that, in some cases, this was delayed on account of sickness, or from some other cause; and, in the case of proselytes, it was not performed until adult age. See Acts 16:3. But Paul says that, in his case, the law had been literally complied with; and, consequently, all the advantage which could be derived from such a compliance was his.

Of the stock of Israel. Descended from the patriarch Israel, or Jacob; and, therefore, able to trace his genealogy back as far as any Jew could. He was not a proselyte himself from among the heathen, nor were any of his ancestors proselytes. He had all the advantages which could be derived from a regular descent from the venerable founders of the Jewish nation. He was thus distinguished from the Edomites and others who practised circumcision; from the Samaritans, who were made up of a mixture of people; and from many, even among the Jews, whose ancestors had been once heathen, and who had become proselytes.

Of the tribe of Benjamin. Benjamin was one of the two tribes which remained when the ten tribes revolted under Jeroboam, and, with the tribe of Judah, it ever afterwards maintained its allegiance to God. The idea of Paul is, that he was not one of the revolted tribes, but that he had as high a claim to the honour of being a Jew as any one could boast. The tribe of Benjamin, also, was located near the temple, and indeed it has been said that the temple was on the dividing line between that tribe and the tribe of Judah; and it might have been supposed that there was some advantage in securing salvation from having been born and reared so near where the holy rites of religion were celebrated. If there were any such derived from the proximity of the tribe to the temple, he could claim it; for, though his birth was in another place, yet he was a member of the tribe.

An Hebrew of the Hebrews. This is the Hebrew mode of expressing the superlative degree; and the idea is, that Paul enjoyed every advantage which could possibly be derived from the fact of being a Hebrew. He had a lineal descent from the very ancestor of the nation; he belonged to a tribe that was as honourable as any other, and that had its location near the very centre of religious influence; and he was an Hebrew by both his parents, with no admixture of Gentile blood. On this fact that no one of his ancestors had been a proselyte, or of Gentile extraction--a Jew would pride himself much; and Paul says that he was entitled to all the advantage which could be derived from it.

As touching the law, a Pharisee. In my views of the law, and in my manner of observing it, I was of the straitest sect--a Pharisee. Acts 26:5. The Pharisees were distinguished among the Jewish sects for their rigid adherence to the letter of the law, and had endeavoured to guard it from the possibility of violation by throwing around it a vast body of traditions, which they considered to be equally binding with the written law. Mt 3:7. The Sadducees were much less strict; and Paul here says, that whatever advantage could be derived from the most rigid adherence to the letter of the law was his.

(*) "stock" "race" (b) "Pharisee" Acts 23:6

Concerning zeal, persecuting the Church. Showing the greatness of my zeal for the religion which I believed to be true, by persecuting those whom I considered to be in dangerous error. Zeal was supposed to be, as it is, an important part of religion. See 2Kgs 10:16, Ps 69:9, 119:139, Isa 59:17, Rom 10:2. Paul says that he had shown the highest degree of zeal that was possible. He had gone so far in his attachment for the religion of his fathers as to pursue, with purposes of death, those who had departed from it, and who had embraced a different form of belief. If any, therefore, could hope for salvation on the ground of extraordinary devotedness to religion, he said that he could.

Touching the righteousness which is in the law, blameless. So far as the righteousness which can be obtained by obeying the law is concerned, it is not needful to suppose here that he refers merely to the ceremonial law; but the meaning is, that he did all that could be done to obtain salvation by the mere observance of law. It was supposed by the Jews, and especially by the Pharisees, to which sect he belonged, that it was possible to be saved in that way; and Paul says that he had done all that was supposed to be necessary for that. We are not to imagine that, when he penned this declaration, he meant to be understood as saying that he had wholly complied with the law of God; but that, before his conversion, he supposed that he had done all that was necessary to be done in order to be saved by the observance of law. He neglected no duty that he understood it to enjoin. He was not guilty of deliberately violating it. He led a moral and strictly upright life, and no one had occasion to "blame" or to accuse him as a violator of the law of God. There is every reason to believe that Paul, before his conversion, was a young man of correct deportment, of upright life, of entire integrity; and that he was free from the indulgences of vice and passion, into which young men often fall. In all that he ever says of himself as being "the chief of sinners," and as being "unworthy to be called an apostle," he never gives the least intimation that his early life was stained by vice, or corrupted by licentious passions. On the contrary, we are left to the fair presumption that, if any man could be saved by his own works, he was that man. This fact should be allowed to make its proper impression on those who are seeking salvation in the same way; and they should be willing to inquire whether they may not be deceived in the matter, as he was, and whether they are not in as much real danger in depending on their own righteousness, as was this most upright and zealous young man.

(c) "zeal, persecuting" Acts 22:3,4, Gall 1:13,14 (+) "in" "by" (d) "blameless" Lk 1:6

But what things were gain to me. The advantages of birth, of education, and of external conformity to the law. "I thought these to be gain--that is, to be of vast advantage in the matter of salvation. I valued myself on these things, and supposed that I was rich in all that pertained to moral character and to religion." Perhaps, also, he refers to these things as laying the foundation of a hope of future advancement in honour and in wealth in this world. They commended him to the rulers of the nation; they opened before him a brilliant prospect of distinction; they made it certain that he could rise to posts of honour and of office, and could easily gratify all the aspirings of his ambition.

Those I counted loss. "I now regard them all as so much loss. They were really a disadvantage--a hindrance--an injury. I look upon them not as gain or an advantage, but as an obstacle to my salvation." He had relied on them. He had been led by these things to an improper estimate of his own character, and he had been thus hindered from embracing the true religion, lie says, therefore, that he now renounced all dependence on them; that he esteemed them not as contributing to his salvation, but, so far as any reliance should be placed on them, as in fact so much loss.

For Christ. Gr., "On account of Christ." That is, so far as Christ and his religion were concerned, they were to be regarded as worthless. In order to obtain salvation by him, it was necessary to renounce all dependence on these things.

(a) "counted loss" Mt 13:44

Yea doubtless, and I count all things but loss. Not only those things which he had just specified, and which he had himself possessed, he says he would be willing to renounce in order to obtain an interest in the Saviour, but everything which could be imagined. Were all the wealth and honour which could be conceived of his, we would be willing to renounce them in order that he might obtain the knowledge of the Redeemer. He would be a gainer who should sacrifice everything in order to win Christ. Paul had not only acted on this principle when he became a Christian, but had ever afterwards continued to be ready to give up everything in order that he might obtain an interest in the Saviour. He uses here the same word ζημιαν,--which he does in the Acts of the Apostles, Acts 27:21, when speaking of the loss which had been sustained by loosing from Crete, contrary to his advice, on the voyage to Rome. The idea here seems to be, "What I might obtain, or did possess, I regard as loss in comparison with the knowledge of Christ, even as seamen do the goods on which they set a high value, in comparison with their lives. Valuable as they may be, they are willing to throw them all overboard in order to save themselves." Burder, in Ros. Alt. u. neu. Morgenland, in loc.

For the excellency of the knowledge. A Hebrew expression to denote excellent knowledge. The idea is, that he held everything else to be worthless in comparison with that knowledge, and he was willing to sacrifice everything else in order to obtain it. On the value of this knowledge of the Saviour, Eph 3:19.

For whom I have suffered the loss of all things. Paul, when he became a Christian, gave up his brilliant prospects in regard to this life, and everything indeed on which his heart had been placed. He abandoned the hope of honour and distinction; he sacrificed every prospect of gain or ease; and he gave up his dearest friends, and separated himself from those whom he tenderly loved. He might have risen to the highest posts of honour in his native land, and the path which an ambitious young man desires was fully open before him. But all this had been cheerfully sacrificed in order that he might obtain an interest in the Saviour, and partake of the blessings of his religion, he has not, indeed, informed us of the exact extent of his loss in becoming a Christian. It is by no means improbable that he had been excommunicated by the Jews; and that he had been disowned by his own family.

And do count them but dung. The word here used--σκυβαλον--occurs nowhere else in the New Testament. It means, properly, dregs, refuse; what is thrown away as worthless; chaff, offal, or the refuse of a table or of slaughtered animals; and then filth of any kind. No language could express a more deep sense of the utter worthlessness of all that external advantages could confer in the matter of salvation. In the question, of justification before God, all reliance on birth, and blood, and external morality, and forms of religion, and prayers, and alms, is to be renounced, and, in comparison with the merits of the great Redeemer, to be esteemed as vile. Such were Paul's views; and we may remark, that if this was so in his case, it should be in ours. Such things can no more avail for our salvation than they could for his. We can no more be justified by them than he could. Nor will they do anything more in our case to commend us to God than they did in his.

(b) "for the excellency" Isa 53:11, Jer 9:23,24, Jn 17:3, 1Cor 2:2 (c) "have suffered" 2Cor 11:25-27 (*) "but dung" "refuse"

And be found in him. That is, united to him by a living faith The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer, and depended solely on his merits for salvation. Jn 6:56.

Not having mine own righteousness. That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus.

Which is of the law. Rom 10:3. The "righteousness which is of the law" is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavoured to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All men by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honour, with others the laws of honesty, with others the laws of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe; and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain.

But that which is through the faith of Christ. That justification which is obtained by believing on the Lord Jesus Christ. Rom 1:17; Rom 3:24; Rom 4:5.

Righteousness which is of God by faith. Which proceeds from God, or of which he is the great Source and Fountain. This may include the following things:

(1.) God is the author of pardon--and this is a part of the righteousness which the man who is justified has.

(2.) God purposes to treat the justified sinner as if he had not sinned--and thus his righteousness is of God.

(3.) God is the source of all the grace that will be imparted to the soul, making it really holy. In this way, all the righteousness which the Christian has is "of God." The idea of Paul is, that he now saw that it was far more desirable to be saved by righteousness obtained from God than by his own. That obtained from God was perfect, and glorious, and sufficient; that which he had attempted to work out was defective, impure, and wholly insufficient to save the soul. It is far more honourable to be saved by God than to save ourselves; it is more glorious to depend on him than to depend on anything that we can do.

(e) "righteousness which" Rom 1:17, 3:21,22

That I may know him. That I may be fully acquainted with his nature, his character, his work, and with the salvation which he has wrought out. It is one of the highest objects of desire in the mind of the Christian to know Christ. Eph 3:19.

And the power of his resurrection. That is, that I may understand and experience the proper influence which the fact of his resurrection should have on the mind. That influence would be felt in imparting the hope of immortality; in sustaining the soul in the prospect of death, by the expectation of being raised from the grave in like manner; and in raising the mind above the world, Rom 6:11. There is no one truth that will have greater power over us, when properly believed, than the truth that Christ has risen from the dead. His resurrection confirms the truth of the Christian religion, 1Cor 15:11; makes it certain that there is a future state, and that the dead will also rise; dispels the darkness that was around the grave, and shows us that our great interests are in the future world. The fact that Christ has risen from the dead, when fully believed, will produce a sure hope that we also shall be raised, and will animate us to bear trials for his sake, with the assurance that we shall be raised up as he was. One of the things which a Christian ought most earnestly to desire is, to feel the power of this truth on his soul--that his great Redeemer has burst the bands of death; has brought life and immortality to light, and has given us the pledge that our bodies shall rise. What trials may we not bear with this assurance? What is to be dreaded in death, if this is so? What glories rise to the view when we think of the resurrection! And what trifles are all the things which men seek here, when compared with the glory that shall be ours when we shah be raised from the dead!

And the fellowship of his sufferings. That I may participate in the same kind of sufferings that he endured; that is, that I may in all things be identified with him. Paul wished to be just like his Saviour. He felt that it was an honour to live as he did; to evince the spirit that he did, and to suffer in the same manner. All that Christ did and suffered was glorious in his view, and he wished in all things to resemble him. He did not desire merely to share his honours and triumphs in heaven, but, regarding his whole work as glorious, he wished to be wholly conformed to that, and, as far as possible, to be just like Christ. Many are willing to reign with Christ, but they would not be willing to suffer with him; many would be willing to wear a crown of glory like him, but not the crown of thorns; many would be willing to put on the robes of splendour which will be worn in heaven, but not the scarlet robe of contempt and mockery. They would desire to share the glories and triumphs of redemption, but not its poverty, contempt, and persecution. This was not the feeling of Paul. He wished in all things to be just like Christ, and hence he counted it an honour to be permitted to suffer as he did. So Peter says, "rejoice, inasmuch as ye are partakers of Christ's sufferings," 1Pet 4:13. So Paul says Col 1:24that he rejoiced in his sufferings in behalf of his brethren, and desired "to fill up that which was behind of the afflictions of Christ," or that in which he had hitherto come short of the afflictions which Christ endured. The idea is, that it is an honour to suffer as Christ suffered; and that the true Christian will esteem it a privilege to be made just like him, not only in glory, but in trial. To do this is one evidence of piety; and we may ask ourselves, therefore, whether these are the feelings of our hearts. Are we seeking merely the honours of heaven, or should we esteem it a privilege to be reproached and reviled, as Christ was--to have our names cast out, as his was--to be made the object of sport and derision, as he was--and to be held up to the contempt of a world, as he was? If so, it is an evidence that we love him; if not so, and we are merely seeking the crown of glory, we should doubt whether we have ever known anything of the nature of true religion.

Being made conformable to his death. In all things, being just like Christ---to live as he did, and to die as he did. There can be no doubt that Paul means to say that he esteemed it so desirable to be just like Christ, that he would regard it as an honour to die in the same manner. He would rejoice to go with him to the cross, and to pass through the circumstances of scorn and pain which attended such a death. Yet how few there are who would be willing to die as Christ died, and how little would the mass of men regard it as a privilege and honour! Indeed, it requires an elevated state of pious feeling to be able to say that it would be regarded as a privilege and honour to die like Christ; to have such a sense of the loveliness of his character in all things, and such ardent attachment to him, as to rejoice in the opportunity of dying as he did! When we think of dying, we wish to have our departure made as comfortable as possible. We would have our sun go down without a cloud. We would wish to lie on a bed of down; we would have our head sustained by the kind arm of a friend, and not left to fall, in the intensity of sufferring, on the breast; we would wish to have the place where we die surrounded by sympathizing kindred, and not by those who would mock our dying agonies. And, if such is the will of God, it is not improper to desire that our end may be peaceful and happy; but we should also feel, if God should order it otherwise that it would be an honour, in the cause of the Redeemer, to die amidst reproaches--to be led to the stake, as the martyrs have been--or to die, as our Master did, on a cross. They who are most like him in the scenes of humiliation here, will be most like him in the realms of glory.

(a) "the fellowship" 1Pet 4:13

If by any means. Implying, that he meant to make use of the most strenuous exertions to obtain the object.

I might attain unto. I may come to, or may secure this object.

The resurrection of the dead. Paul believed that all the dead would be raised, Acts 24:15, 26:6-8; and in this respect he would certainly attain to the resurrection of the dead, in common with all mankind. But the phrase, "the resurrection of the dead," also might be used, in a more limited sense, to denote the resurrection of the righteous as a most desirable object; and this might be secured by effort. It was this which Paul sought--this for which he strove--this that was so bright an object in his eye that it was to be secured at any sacrifice. To rise with the saints; to enter with them into the blessedness of the heavenly inheritance, was an object that the apostle thought was worth every effort which could be made. The doctrine of the resurrection was, in his view, that which distinguished the true religion, and which made it of such inestimable value, Acts 26:6,7, 23:6, 1Cor 15;) and he sought to participate in the full honour and glory of such a resurrection.

(b) "might attain" Acts 26:7

Not as though I had already attained. This verse, and the two following, are full of allusions to the Grecian races, and it will illustrate the whole passage to insert a cut representing a Grecian foot-race. We shall thus have the image before us which probably the apostle had in his eye when he penned the passage. (See opposite page.) "The word rendered 'attained' signifies, to have arrived at the goal and won the prize, but without having as yet received it." Pict. Bib. The meaning here is, I do not pretend to have attained to what I wish or hope to be. He had indeed been converted; he had been raised up from the death of sin; he had been imbued with spiritual life and peace; but there was a glorious object before him which he had not yet received. There was to be a kind of resurrection which he had not arrived at. It is possible that Paul here may have had his eye on an error which prevailed to some extent in the early church, that "the resurrection was past already," 2Ti 2:18, by which the faith of some had been perverted. How far this error had spread, or on what it was founded, is not now known; but it is possible that it might have found advocates extensively in the churches. Paul says, however, that he entertained no such opinion, He looked forward to a resurrection which had not yet occurred. He anticipated it as a glorious event yet to come, and he purposed to secure it by every effort which he could make.

Either were already perfect. This is a distinct assertion of the apostle Paul that he did not regard himself as a perfect man. He had not reached that state where he was free from sin. It is not indeed a declaration that no one was perfect, or that no one could be in this life; but it is a declaration that he did not regard himself as having attained to it. Yet who can urge better claims to having attained perfection than Paul could have done? Who has surpassed him in love, and zeal, and self-denial, and true devotedness to the service of the Redeemer? Who has more elevated views of God, and of the plan of salvation? Who prays more, or lives nearer to God than he did? That must be extraordinary piety which surpasses that of the apostle Paul; and he who lays claim to a degree of holiness which even Paul did not pretend to, gives little evidence that he has any true knowledge of himself, or has ever been imbued with the true humility which the gospel produces. It should be observed, however, that many critics, as Bloomfield, Koppe, Rosenmuller, Robinson, (Lex.,) Clarke, the editor of the Pictorial Bible, and others, suppose the word here used--τελειοω--not to refer to moral or Christian perfection, but to be an allusion to the games that were celebrated in Greece, and to mean that he had not completed his course and arrived at the goal, so as to receive the prize. According to this, the sense would be, that he had not yet received the crown which he aspired after as the result of his efforts in this life. It is of importance to understand precisely what he meant by the declaration here; and, in order to this, it will be proper to look at the meaning of the word elsewhere in the New Testament. The word properly means, to complete, to make perfect, so as to be full, or so that nothing shall be wanting. In the New Testament it is used in the following places, and is translated in the following manner: It is rendered fulfilled in Lk 2:43, Jn 19:28; perfect, and perfected, in Lk 13:32, Jn 17:23, 2Cor 12:9, Php 3:12; Heb 2:10, 5:9, 7:19, 9:9, 10:1,14, 11:40, 12:23, Jas 2:22, 1Jn 2:5, 4:12,17, 1Jn 4:18; finish, and finished, Jn 5:36, Acts 20:24; and consecrated, Heb 7:28. In one case, Acts 20:24 it is applied to a race or course that is run--" That I might finish my course with joy;" but this is the only instance, unless it be in the case before us. The proper sense of the word is that of bringing to an end, or rendering complete, so that nothing shall be wanting. The idea of Paul evidently is, that he had not yet attained that which would be the completion of his hopes. There was something which he was striving after, which he had not obtained, and which was needful to render him perfect, or complete. He lacked now what he hoped yet to attain to; and that which he lacked may refer to all those things which were wanting in his character and condition then,which he expected to secure in the resurrection. What he would then obtain would be--perfect freedom from sin, deliverance from trials and temptations, victory over the grave, and the possession of immortal life. As those things were needful in order to the completion of his happiness, we may suppose that he referred to them now, when he says that he was not yet "perfect." This word, therefore, while it will embrace an allusion to moral character, need not be understood of that only, but may include all those things which were necessary to be observed in order to his complete felicity. Though there may be, therefore, an allusion in the passage to the Grecian foot-races, (comp. the preceding cut,) yet still it would teach that he did not regard himself as in any sense perfect. In all respects, there were things wanting to render his character and condition complete, or what he desired they might ultimately be. The same is true of all Christians now. We are imperfect in our moral and religious character, in our joys, in our condition. Our state here is far different from that which will exist in heaven; and no Christian can say, any more that. Paul could, that he has obtained that which is requisite to the completion or perfection of his character and condition. He looks for something brighter and purer in the world beyond the grave. Though, therefore, there may be--as I think the connexion and phraseology seem to demand--a reference to the Grecian games, yet the sense of the passage is not materially varied. It was still a struggle for the crown of perfection--a crown which the apostle says he had not yet obtained.

But I follow after. I pursue the object, striving to obtain it. The prize was seen in the distance, and he diligently sought to obtain it. There is a reference here to the Grecian races, and the meaning is, "I steadily pursue my course." Comp. 1Cor 9:24.

If that I may apprehend. If I may obtain, or reach, the heavenly prize. There was a glorious object in view, and he made most strenuous exertions to obtain it. The idea in the word "apprehend" is that of taking hold of, or of seizing suddenly and with eagerness; and, since there is no doubt of its being used in an allusion to the Grecian foot-races, it is not improbable that there is a reference to the laying hold of the pole or post which marked the goal, by the racer who had outstripped the other competitors, and who, by that act, might claim the victory and the reward. See the engraving.

That for which also I am apprehended of Christ Jesus. My Christ Jesus. The idea is, that he had been called into the service of the Lord Jesus with a view to the obtaining of an important object. He recognised

(1.) the fact that the Lord Jesus had, as it were, laid hold on him, or seized him with eagerness or suddenness, for so the word used here--κατεληφθην--means, (comp. Mk 9:18, Jn 8:3,4, 12:35, 1Thes 5:4;) and

(2.) the fact that the Lord Jesus had laid hold on him, with a view to his obtaining the prize. He had done it in order that he might obtain the crown of life, that he might serve him faithfully here, and then be rewarded in heaven. We may learn from this,

(1.) that Christians are seized, or laid hold on, when they are converted, by the power of Christ, to be employed in his service.

(2.) That there is an object or purpose which he has in view. He designs that they shall obtain a glorious prize, and he "apprehends" them with reference to its attainment.

(3.) That the fact that Christ has called us into his service with reference to such an object, and designs to bestow the crown upon us, need not and should not dampen our exertions, or diminish our zeal. It should rather, as in the case of Paul, excite our ardour, and urge us forward. We should seek diligently to gain that, for the securing of which Christ has called us into his service. The fact that he has thus arrested us in our mad career of sin; that he has by his grace constrained us to enter into his service, and that he contemplates the bestowment upon us of the immortal crown, should be the highest motive for effort. The true Christian, then, who feels that heaven is to be his home, and who believes that Christ means to bestow it upon him, will make the most strenuous efforts to obtain it. The prize is so beautiful and glorious, that he will exert every power of body and soul that it may be his. The belief, therefore, that God means to save us, is one of the highest incentives to effort in the cause of religion.

(a) "but I follow after" Heb 12:23

Brethren, I count not myself to have apprehended. That is, to have obtained that for which I have been called into the service of the Redeemer. There is something which I strive after which I have not yet gained. This statement is a confirmation of the opinion that in the previous verse, where he says that he was not "already perfect," he includes a moral perfection, and not merely the obtainment of the prize or reward; for no one could suppose that he meant to be understood as saying that he had obtained the crown of glory.

This one thing I do. Paul had one great aim and purpose of life. He did not attempt to mingle the world and religion, and to gain both. He did not seek to obtain wealth and salvation too; or honour here and the crown of glory hereafter; but he had one object, one aim, one great purpose of soul. To this singleness of purpose he owed his extraordinary attainments in piety, and his uncommon success as a minister. A man will accomplish little who allows his mind to be distracted by a multiplicity of objects. A Christian will accomplish nothing who has not a single great aim and purpose of soul. That purpose should be to secure the prize, and to renounce everything that would be in the way to its attainment. Let us, then, so live that we may be able to say, that there is one great object which we always have in view, and that we mean to avoid everything which would interfere with that.

Forgetting those things which are behind. There is an allusion here undoubtedly to the Grecian races. One running to secure the prize would not stop to look behind him to see how much ground he had run over, or who of his competitors had fallen or lingered in the way. He would keep his eye steadily on the prize, and strain every nerve that he might obtain it. If his attention was diverted for a moment from that, it would hinder his flight, and might be the means of his losing the crown. See cut on page 249. So the apostle says it was with him. He looked onward to the prize. He fixed the eye intently on that. It was the single object in his view, and he did not allow his mind to be diverted from that by anything--not even by the contemplation of the past. He did not stop to think of the difficulties which he had overcome, or the troubles which he had met, but he thought of what was yet to be accomplished. This does not mean that he would not have regarded a proper contemplation of the past life as useful and profitable for a Christian, (Eph 2:11,) but that he would not allow any reference to the past to interfere with the one great effort to win the prize. It may be, and is, profitable for a Christian to look over the past mercies of God to his soul, in order to awaken emotions of gratitude in the heart, and to think of his shortcomings and errors, to produce penitence and humility. But none of these things should be allowed, for one moment, to divert the mind from the purpose to win the incorruptible crown. And it may be remarked in general, that a Christian will make more rapid advances in piety by looking forward than by looking backward. Forward, we see everything to cheer and animate us--the crown of victory, the joys of heaven, the society of the blessed-- the Saviour beckoning to us, and encouraging us. Backward, we see everything to dishearten and to humble. Our own unfaithfulness; our coldness, deadness, and dulness; the little zeal and ardour which we have, all are fitted to humble and discourage. He is the most cheerful Christian who looks onward, and who keeps heaven always in view. He who is accustomed much to dwell on fine past, though he may be a true Christian, will be likely to be melancholy and dispirited, to be a recluse rather than a warm-hearted and active friend of the Saviour. Or if he looks backward to contemplate what he has done--the space that he has run over --the difficulties which he has surmounted--and his own rapidity in the race, he will be likely to become self-complacent and self-satisfied. He will trust in his past endeavours, and feel that the prize is now secure, and will relax his future efforts. Let us, then, look onward. Let us not spend our time either in pondering the gloomy past, and our own unfaithfulness, or in thinking of what we have done, and thus becoming puffed up with self-complacency; but let us keep the eye steadily on the prize, and run the race as though we had just commenced it.

And reaching forth. As one does in a race.

Unto those things which are before. Before the racer there was a crown or garland to be bestowed by the judges of the games. Before the Christian there is the crown of glory, the eternal reward of heaven. There is the favour of God, victory over sin and death, the society of the redeemed and of angelic beings, and the assurance of perfect and eternal freedom from all evil. These are enough to animate the soul, and to urge it on with ever-increasing rigour in the Christian race.

(b) "forgetting those things" Ps 45:10, Heb 6:1

I press toward the mark. As he who was running a race did. The "mark" means, properly, the object set up at a distance at which one looks or aims; and hence the goal, or post which was set up at the end of a race-course, and which was to be reached in order that the prize might be won. Here it means that which is at the end of the Christian race--in heaven.

For the prize. The prize of the racer was a crown or garland of olive, laurel, pine, or apple. 1Cor 9:24. The prize of the Christian is the crown that is incorruptible in heaven.

Of the high calling of God. Which is the end or result of that calling. God has called us to great and noble efforts; to a career of true honour and glory; to the obtainment of a bright and imperishable crown. It is a calling which is "high," or upward ανω--that is, which tends to the skies. The calling of the Christian is from heaven, and to heaven. Comp. Prov 15:24, He has been summoned by God, through the gospel of the Lord Jesus, to secure the crown. It is placed before and above him in heaven. It may he his, if he will not faint or tire, or look backward. It demands his highest efforts, and it is worth all the exertions which a mortal can make even in the longest life.

(a) "press toward" 1Cor 9:24, Heb 12:1 (b) "high calling" Heb 3:1

Let us therefore, as many as be perfect. Php 3:12. Or, rather, those who would be perfect; or who are aiming at perfection. It can hardly be supposed that the apostle would address them as already perfect, when he had just said of himself that he had not attained to that state. But those whom he addressed might be supposed to be aiming at perfection, and he exhorts them, therefore, to have the same spirit that he himself had, and to make the same efforts which he himself put forth.

Be thus minded. That is, be united in the effort to obtain the prize, and to become entirely perfect. "Let them put forth the same effort which I do, forgetting what is behind, and pressing forward to the mark."

And if in any thing ye be otherwise minded. That is, if there were any among them who had not these elevated views and aims, and who had not been brought to sec the necessity of such efforts, or who had not learned that such high attainments were possible. There might be those among them who had been very imperfectly instructed in the nature of religion; those who entertained views which impeded their progress, and prevented the simple and earnest striving for salvation which Paul was enabled to put forth. He had laid aside every obstacle; renounced all the Jewish opinions which had impeded his salvation, and had now one single aim-- that of securing the prize. But there might be those who had not attained to these views, and who were still impeded and embarrassed by erroneous opinions.

God shall reveal even this unto you. He will correct your erroneous opinions, and disclose to you the importance of making this effort for the prize. This is the expression of an opinion, that to those who were sincere and true Christians, God would yet make a full revelation of the nature of religion, or would lead them on so that they would fully understand it. They who are acquainted with religion at all, or who have been truly converted, God will teach and guide until they shall have a full understanding of divine things.

(c) "be perfect" Heb 3:1 (d) "thus minded" Gall 5:10

Nevertheless, whereto we have already attained, let us walk by the same rule. This is a most wise and valuable rule, and a rule that would save much difficulty and contention in the church, if it were honestly applied. The meaning is this--that though there might be different degrees of attainment among Christians, and different views on many subjects, yet there were points in which all could agree; there were attainments which they all had made, and in reference to them they should walk in harmony and love. It might be that some had made much greater advances than others. They had more elevated views of religion; they had higher knowledge; they were nearer perfection. Others had had less advantages of education and instruction, had had fewer opportunities of making progress in the divine life, and would less understand the higher mysteries of the Christian life. They might not see the truth or propriety of many things which those in advance of them would see clearly. But it was not worth while to quarrel about these things. There should be no angry feeling, and no fault-finding on either side. There were many things in which they could see alike, and where there were no jarring sentiments. In those things they could walk harmoniously; and they who were in advance of others should not complain of their less informed brethren as lacking all evidence of piety; nor should those who had not made such advances complain of those before them as fanatical, or as disposed to push things to extremes. They who had the higher views should, as Paul did, believe that God will yet communicate them to the church at large, and in the mean time should not denounce others; and those who had less elevated attainments should not censure their brethren as wild and visionary. There were common grounds on which they might unite, and thus the harmony of the church would be secured. No better rule than this could be applied to the subjects of inquiry which spring up among Christians respecting temperance, slavery, moral reform, and the various doctrines of religion; and, if this rule had been always observed, the church would have been always saved from harsh contention and from schism. If a man does not see things just as I do, let me try with mildness to "teach" him, and let me believe that if he is a Christian, God will make this known to him yet; but let me not quarrel with him, for neither of us would be benefited by that, nor would the object be likely to be attained. In the mean time, there are many things in which we can agree. In them let us work together, and strive, as far as we can, to promote the common object. Thus we shall save our temper, give no occasion to the world to reproach us, and be much more likely to come together in all our views. The best way to make true Christians harmonious is, to labour together in the common cause of saving souls. As far as we can agree, let us go and labour together; and where we cannot yet, let us "agree to differ." We shall all think alike by-and-by.

(e) "rule, let us" Gal; 6:16

Brethren, be followers together of me. That is, live as I do. A minister of the gospel, a parent, or a Christian of any age or condition, ought so to live that he can refer to his own example, and exhort others to imitate the course of life which he had led. Paul could do this without ostentation or impropriety. They knew that he lived so as to be a proper example for others; and he knew that they would feel that his life had been such that there would be no impropriety in his referring to it in this manner. But, alas! how few are there who can safely imitate Paul in this!

And mark them which walk so as ye have us for an ensample. There were those in the church who endeavoured to live as he had done, renouncing all confidence ill the flesh, and aiming to win the prize. There were others, it would seem, who were actuated by different views. See Php 3:18. There are usually two kinds of professing Christians in every church--those who imitate the Saviour, and those who are worldly and vain. The exhortation here is, to "mark"--that is, to observe with a view to imitate--hose who lived as the apostles did. We should set before our minds the best examples, and endeavour to imitate the most holy men. A worldly and fashionable professor of religion is a very bad example to follow; and, especially, young Christians should set before their minds for imitation, and associate with, the purest and most spiritual members of the church. Our religion takes its form and complexion much from those with whom we associate; and he will usually be the most holy man who associates with the most holy companions.

(f) "followers together" 1Thes 1:6 (+) "together" "joint imitators"

For many walk. Many live, the Christian life being often in the Scriptures compared with a journey. In order to induce them to imitate those who were the most holy, the apostle says that there were many, even in the church, whom it would not be safe for them to imitate. He evidently here refers mainly to the church at Philippi, though it may be that he meant to make the declaration general, and to say that the same thing existed in other churches. There has not probably been any time yet in the Christian church when the same thing might not be said.

Of whom I have told you often. When he preached in Philippi. Paul was not afraid to speak of church-members when they did wrong, and to warn others not to imitate their example. He did not attempt to cover up or excuse guilt because it was in the church, or to apologize for the defects and errors of those who professed to be Christians. The true way is, to admit that there are those in the church who do not honour their religion, and to warn others against following their example. But this fact does not make religion any the less true or valuable, any more than the fact that there is counterfeit money makes all money bad, or makes genuine coin of no value.

And now tell you even weeping. This is the true spirit with which to speak of the errors and faults of Christians. It is not to go and blazon their inconsistencies abroad. It is not to find pleasure in the fact that they are inconsistent. It is not to reproach religion on that account, and to say that all religion is false and hollow, and that all professors are hypocrites. We should rather speak of the fact with tears; for, if there is any thing that should make us weep, it is, that there are those in the church who are hypocrites, or who dishonour their profession. We should weep,

(1.) because they are in danger of destroying their own souls;

(2.) because they are destined to certain disappointment when they come to appear before God; and

(3.) because they injure the cause of religion, and give occasion to the "enemies of the Lord to speak reproachfully." He who loves religion will weep over the inconsistencies of its friends; he who does not will exult and triumph.

That they are the enemies of the cross of Christ. The "cross" was the instrument of death on which the Redeemer died to make atonement for sin. As the atonement made by Christ for sin is that which peculiarly distinguishes his religion from all others, the "cross" comes to be used to denote his religion; and the phrase here means, that they were the enemies of his religion, or were strangers to the gospel. It is not to be supposed that they were open and avowed enemies of the cross or that they denied that the Lord Jesus died on the cross to make an atonement. The characteristic of those persons mentioned in tile following verse is, rather, that they were living in a manner which showed that they were strangers to his pure gospel. An immoral life is enmity to the cross of Christ; for he died to make us holy. A life where there is no evidence that the heart is renewed is enmity to the cross; for he died that we might be renewed. They are the enemies of the cross, in the church,

(1.) who have never been born again;

(2.) who are living in the indulgence of known sin;

(3.) who manifest none of the peculiarities of those who truly love him;

(4.) who have a deeper interest ill worldly affairs than they have in the cause of the Redeemer;

(5.) whom nothing can induce to give up their worldly concerns when God demands it;

(6.) who are opposed to all the peculiar doctrines of Christianity; and

(7.) who are opposed to all the peculiar duties of religion, or who live in the habitual neglect of them. It is to be feared that at all times there are such enemies of the cross in the church, and the language or, the apostle implies that it ks a proper subject of grief and tears. He wept over it, and so should we. It is from this cause that so much injury is done to the true religion in the world. One secret enemy in a camp may do more harm than fifty men who are open foes; and a single unholy or inconstant member in a church may do much more injury than many men who are avowedly opposed to religion. It is not by infidels, and scoffers, and blasphemers, so much, that injury is done to the cause of religion; it is by the unholy lives of its professed friends--the worldliness, inconsistency, and want of the proper spirit of religion, among those who are in the church. Nearly all the objections that are made to religion are from this quarter; and if this objection, were taken away, the religion of Christ would soon spread its triumphs around the globe.

(b) "enemies of the cross" Gall 1:7, 6:12

Whose end is destruction. That is, as they have no true religion, they must perish in the same manner as all sinners. A mere profession will not save them. Unless they are converted, and become the true friends of the cross, they cannot enter heaven.

Whose God is their belly. Who worship their own appetites; or who live not to adore and honour God, but for self-indulgence and sensual gratifications. See Rom 16:18.

And whose glory is in their shame. That is, they glory in things of which they ought to be ashamed. They indulge in modes of living which ought to cover them with confusion.

Who mind earthly things. That is, whose hearts are set on earthly things, or who live to obtain them. Their attention is directed to honour, gain, or pleasure, and their chief anxiety is that they may secure these objects. This is mentioned as one of the characteristics of enmity to the cross of Christ; and if this be so, how many are there in the church now who are the real enemies of the cross! How many professing Christians are there who regard little else than worldly things! How many who live only to acquire wealth, to gain honour, or to enjoy the pleasures of the world! How many are there who have no interest in a prayer-meeting, in a Sabbath-school, in religious conversation, and in the advancement of true religion on the earth! These are the real enemies of the cross. It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts; not so much those who live to scoff and deride religion, as it is those who "mind earthly things," that injure this holy cause in the world.

(c) "end is destruction" 2Cor 11:15, 2Pet 2:1 (d) "whose God is their belly" 1Timm 6:5 (e) "glory is in their shame" Eph 2:6,19

For our conversation is in heaven. That is, this is true of all who are sincere Christians. It is a characteristic of Christians, in contradistinction from those who are the "enemies of the cross," that their conversation is in heaven. The word "conversation" we now apply almost entirely to oral discourse. It formerly, however, meant conduct in general, and it is usually employed in this sense in the Scriptures. Php 1:27, where the verb occurs, from which the noun here is derived. The word here used πολιτευμα --is found nowhere else in the New Testament. It properly means, any public measure, administration of the state, the manner in which the affairs of a state are administered; and then the state itself, the community, commonwealth, those who are bound under the same laws, and associated in the same society. Here it cannot mean that their "conversation," in the sense of discourse or talking, was in heaven; nor that their "conduct" was in heaven --for this would convey no idea, and the original word does not demand it; but the idea is, that they were heavenly citizens, or citizens of the heavenly world, in contradistinction from a worldly community. They were governed by the laws of heaven; they were a community associated as citizens of that world, and expecting there to dwell. The idea is, that there are two great communities in the universe--that of the world, and that of heaven; that governed by worldly laws and institutions, and that by the laws of heaven; that associated for worldly purposes, and that associated for heavenly or religious purposes; and that the Christian belonged to the latter--the enemy of the cross, though in the church, belonged to the former. Between true Christians, therefore, and others, there is all the difference which arises from belonging to different communities; being bound together for different purposes; subject to different laws; and altogether under a different administration. There is more difference between them than there is between the subjects of two earthly governments. Comp. Eph 2:6,19.

From whence also we look for the Saviour. From heaven. That is, it is one of the characteristics of the Christian that he believes that the Lord Jesus will return from heaven, and that he looks and waits for it. Other men do not believe this, (2Pet 3:4,) but the Christian confidently expects it. His Saviour has been taken away from the earth, and is now in heaven, but it is a great and standing article of his faith that that same Saviour will again come, and take the believer to himself. Jn 14:2, Jn 14:3; 1Thes 4:14. This was the firm belief of the early Christians, and this expectation with them was allowed to exert a constant influence on their hearts and lives. It led them

(1.) to desire to be prepared for his coming;

(2.) to feel that earthly affairs were of little importance, as the scene here was soon to close;

(3.) to live above the world, and in the desire of the appearing of the Lord Jesus. This was one of the elementary doctrines of their faith, and one of the means of producing deadness to the world among them; and among the early Christians there was, perhaps, no doctrine that was more the object of firm belief, and the ground of more delightful contemplation, than that their ascended Master would return. In regard to the certainty of their belief on this point, and the effect which it had on their minds, see the following texts of the New Testament, Mt 24:42,44; Lk 12:37, Jn 14:3, Acts 1:11, 1Cor 4:5, Col 3:4, 1Thes 2:19, 2Thes 2:1; Heb 10:37, Jas 5:7,8, 1Jn 3:2, Rev 22:7,12,20. It may be asked, with great force, whether Christians in general have now any such expectation of the second appearing of the Lord Jesus, or whether they have not fallen into the dangerous error of prevailing unbelief, so that the expectation of his coming is allowed to exert almost no influence on the soul? In the passage before us, Paul says that it was one of the distinct characteristics of Christians that they looked for the coming of the Saviour from heaven. They believed that he would return. They anticipated that important effects would follow to them from his second coming. So we should look. There may be, indeed, a difference of opinion about the time when he will come, and about the question whether he will come to reign "literally" on the earth--but the fact that Christ will return to our world is common ground on which all Christians may meet, and is a fact which should be allowed to exert its full influence on the heart. It is a glorious truth--for what a sad world would this be, and what a sad prospect would be before the Christian, if the Saviour were never to come to raise his people from their graves, and to gather his redeemed to himself! The fact that he will come is identified with all our hopes. It is fitted to cheer us in trial; to guard us in temptation; to make us dead to the world; to lead us to keep the eye turned toward heaven.

(*) "conversation" "citizenship" (f) "is in heaven" Eph 2:6,19 (g) "look for the Saviour" Heb 9:28

Who shall change our vile body. 1Cor 5:1, and following. The original words, which are here rendered "vile body," properly mean "the body of humiliation;" that is, our humble body. It refers to the body as it is in its present state, as subject to its infirmities, disease, and death. It is different far from what it was when man was created, and from what it will be in the future world. Paul says that it is one of the objects of the Christian hope and expectation that this body, so subject to infirmities and sicknesses, will be changed.

That it may be fashioned like unto his glorious body. Gr., "The body of his glory;" that is, the body which he has in his glorified state. What change the body of the Redeemer underwent when he ascended to heaven we are not informed; nor do we know what is the nature, size, appearance, or form of the body which he now has. It is certain that it is adapted to the glorious world where he dwells; that it has none of the infirmities to which it was liable when here; that it is not subject, as here, to pain or death; that it is not sustained in the same manner. The body of Christ in heaven is of the same nature as the bodies of the saints will be in the resurrection, and which the apostle calls "spiritual bodies," 1Cor 15:44;) and it is doubtless accompanied with all the circumstances of splendour and glory which are appropriate to the Son of God. The idea here is, that it is the object of the desire and anticipation of the Christian, to be made just like Christ in all things. He desires to resemble him in moral character here, and to be like him in heaven. Nothing else will satisfy him but such conformity to the Son of God; and when he shall resemble him in all things, the wishes of his soul will be all met and fulfilled.

According to the working, etc. That is, such a change demands the exertion of vast power. No creature can do it. But there is One who has power entrusted to him over all things, and he can effect this great transformation in the bodies of men. Comp. 1Cor 15:26,27. He can mould the mind and the heart to conformity to his own image, and thus also he can transform the body so that it shall resemble his. Everything he can make subject to his will. Mt 28:18; Jn 17:2. And he that has this power can change our humbled and debased bodies, so that they shall put on the glorious appearance and form of that of the Son of God himself. What a contrast between our bodies here--frail, feeble, subject to sickness, decay, and corruption--and the body as it will be in heaven! And what glorious prospect awaits the weak and dying believer, in the future world!

(a) "change our vile" 1Cor 15:43, 1Jn 3:2 (*) "fashioned" "formed" (b) "working whereby" Eph 1:19 (c) "even to subdue" 1Cor 15:26,27

REMARKS.

1. It is a privilege of the Christian to rejoice, Php 3:1. He has more sources of real joy than any other persons. See 1Thes 5:16. He has a Saviour in whom he may always find peace; a God whose character he can always contemplate with pleasure; a heaven to look forward to where there is nothing but happiness; a Bible that is full of precious promises; and at all times the opportunity of prayer, in which he may roll all his sorrows on the arms of an unchanging Friend. If there is any one on earth who ought to be happy, it is the Christian.

2. The Christian should so live as to leave on others the impression that religion produces happiness. In our intercourse with our friends we should show them that religion does not cause sadness or gloom, sourness or misanthropy, but that it produces cheerfulness, contentment, and peace. This may be shown by the countenance, and by the whole demeanour--by a calm brow, and a benignant eye, and by a cheerful aspect. The internal peace of the soul should be evinced by every proper external expression. A Christian may thus be always doing good--for he is always doing good who leaves the impression on others that religion makes its possessors happy.

3. The nature of religion is almost always mistaken by the world. They suppose that it makes its possessors melancholy and sad. The reason is, not that they are told so by those who are religious, and not that even they can see anything in religion to produce misery, but because they have fixed their affections on certain things which they suppose to be essential to happiness, and which they suppose religion would require them to give up without substituting anything in their place. But never was there a greater mistake. Let them go and ask Christians, and they will obtain but one answer from them. It is, that they never knew what true happiness was till they found it in the Saviour. This question may be proposed to a Christian of any denomination, or in any land, and the answer will be uniformly the same. Why is it, then, that the mass of persons regard religion as adapted only to make them unhappy? Why will they not take the testimony of their friends in the case, and believe those whom they would believe on any other subject, when they declare that it is only true religion that ever gives them solid peace?

4. We cannot depend on any external advantages of birth or blood for salvation, Php 3:4-6. Few or no persons have as much in this respect to rely on as Paul had. Indeed, if salvation were to be obtained at all by such external advantages, it is impossible to conceive that more could have been united in one case than there was in his. He had not only the advantage of having been born a Hebrew; of having been early trained in the Jewish religion; of being instructed in the ablest manner, but also the advantage of entire blamelessness in his moral deportment. He had showed, in every way possible, that he was heartily attached to the religion of his fathers, and he began life with a zeal in the cause which seemed to justify the warmest expectations of his friends. But all this was renounced, when he came to see the true method of salvation, and saw the better way by which eternal life is to be obtained. And if Paul could not depend on this, we cannot safely do it. It will not save us that we have been born in the church; that we have had pious parents; that we were early baptized and consecrated to God; that we were trained in the Sabbath school. Nor will it save us that we attend regularly on the place of worship, or that we are amiable, correct, honest, and upright in our lives. We can no more depend on these things than Saul of Tarsus could; and if all his eminent advantages failed to give him a solid ground of hope, our advantages will be equally vain in regard to our salvation. It almost seems as if God designed, in the case of Saul of Tarsus, that there should be one instance where every possible external advantage for salvation should be found, and there should be everything that men ever could rely on in moral character, in order to show that no such things could be sufficient to save the soul. All these may exist, and yet there may not be a particle of love to God, and the heart may be full of selfishness, pride, and ambition, as it was in his case.

5. Religion demands humility, Php 3:7,8. It requires us to renounce all dependence on our own merits, and to rely simply on the merits of another--the Lord Jesus Christ. If we are ever saved, we must be brought to esteem all the advantages which birth and blood and our own righteousness can bestow as worthless, and even vile, in the matter of justification. We shall not despise these things in themselves, nor shall we consider that vice is as desirable as virtue, nor that a bad temper is to be sought rather than an amiable disposition,nor that dishonesty is as commendable as honesty; but we shall feel that in comparison with the merits of the Redeemer all these are worthless. But the mind is not brought to this condition without great humiliation. Nothing but the power of God can bring a proud and haughty and self-righteous sinner to this state, where he is willing to renounce all dependence on his own merits, and to be saved in the same way as the vilest of the species.

6. Let us seek to obtain an interest in the righteousness of the Redeemer, Php 3:9. Our own righteousness cannot save us. But in him there is enough. There is all that we want, and if we have that righteousness which is by faith, we have all that is needful to render us accepted with God, and to prepare us for heaven. When there is such a way of salvation,--so easy, so free, so glorious, so ample for all,--how unwise is any one to rest on his own works, and to expect to be saved by what he has done! The highest honour of man is to be saved by the merits of the Son of God; and he has reached the most elevated rank in the human condition who has the most certain hope of salvation through him.

7. There is enough to be gained to excite us to the utmost diligence and effort in the Christian life, Php 3:10-14. If men can be excited to effort by the prospect of an earthly crown in a race or a game, how much more should we be urged forward by the prospect of the eternal prize? To seek to know the Redeemer; to be raised up from the degradation of sin; to have part in the resurrection of the just; to obtain the prize of the high calling in heaven; to be made everlastingly happy and glorious there--what object was ever placed before the mind like this? What ardour should it excite that we may gain it? Surely, the hope of obtaining such a prize as is before the Christian should call forth all our powers. The struggle will not be long. The race will soon be won. The victory will be glorious; the defeat would be overwhelming and awful. No one need fear that he can put forth too much effort to obtain the prize. It is worth every exertion, and we should never relax our efforts, or give over in despair.

8. Let us, like Paul, ever cherish an humble sense of our attainments in religion, Php 3:12,13. If Paul had not reached the point of perfection, it is not to be presumed that we have; if he could not say that he had "attained," it is presumption in us to suppose that we have; if he had occasion for humiliation, we have more; if he felt that he was far short of the object which he sought, and was pressed down with the consciousness of imperfection, such a feeling becomes us also. Yet let us not sink down in despondency and inaction. Like him, let us strain every nerve that we may overcome our imperfections and win the prize. That prize is before us. It is glorious we may be sensible that we, as yet, have not reached it, but if we will strive to obtain it, it will soon be certainly ours. We may feel that we are far distant from it now in the degree of our attainments, but we are not far from it in fact. It will be but a short period before the Christian will lay hold on that immortal crown, and before his brow will be encircled with the diadem of glory. For the race of life, whether we win or lose, is soon run; and when a Christian begins a day, he knows not but he may end it in heaven; when he lies down on his bed at night, he knows not but he may awake with the "prize" in his hand, and with the diadem of glory sparkling on his brow.

9. Our thoughts should be much in heaven, Php 3:20. Our home is there; our citizenship is there. Here we are strangers and pilgrims. We are away from home, in a cold and unfriendly world. Our great interests are in the skies; our eternal dwelling is to be there; our best friends are already there. There is our glorious Saviour, with a body adapted to those pure abodes, and there are many whom we have loved on earth already with him. They are happy now, and we should not love them less because they are in heaven. Since, therefore, our great interests are there, and our best friends there; and since we ourselves are citizens of that heavenly world, our best affections shoed be there.

10. We look for the Saviour, Php 3:20,21. He will return to our world. He will change our vile bodies, and make them like his own glorious body. And since this is so, let us

(1.) bear with patience the trials and infirmities to which our bodies here are subject. These trials will be short, and we may well bear them for a few days, knowing that soon all pain will cease, and that all that is humiliating in the body will be exchanged for glory.

(2.) Let us not think too highly or too much of our bodies here. They may be now beautiful and comely, but they are "vile" and degraded, compared with what they will soon be. They are subject to infirmity, and to numerous pains and sicknesses. Soon the most beautiful body may become loathsome to our best friends. Soon, too offensive to be looked upon, it will be hidden in the grave. Why, then, should we seek to pamper and adorn these mortal frames? Why live only to decorate them? Why should we idolize a mass of moulded and animated clay? Yet

(3.) let us learn to honour the body in a true sense. It is soon to be changed. It will be made like the glorified body of Christ. Yes, this frail, diseased, corruptible, and humbled body; this body, that is soon to be laid in the grave, and to return to the dust, is soon to put on a new form, and to be clothed with immortality. It will be what the body of Christ now is--glorious and immortal. What a change! Christian, go and look on the creeping caterpillar, and see it changed to the gay and gilded butterfly--yesterday, a crawling and offensive insect; to-day, with gaudy colours, an inhabitant of the air, and a dweller amidst flowers; and see an image of what thy body shall be, and of the mighty transformation which thou wilt soon undergo. See the change from the cold death of winter to the fragrance and life of spring, and behold an image of the change which thou thyself wilt ere long experience, and a proof that some such change awaits thee.

"Shall spring the faded world revive ? Shall waning moons their light renew ? Again shall setting suns ascend, And chase the darkness from our view!

Shall life revisit dying worms, And spread the joyful insect's wing ? And oh! shall man awake no more, To see thy face, thy name to sing?

"Faith sees the bright, eternal doors Unfold to make her children way: They shall be clothed with endless life, And shine ill everlasting day." DWIGHT.

11. Let us look for the coming of the Lord, Php 3:21. All that we hope for depends on his reappearing. Our day of triumph, and of the fulness of our joy, is to be when he shall return. Then we shall be raised from the grave; then our vile bodies shall be changed; then we shall be acknowledged as his friends; then we shall go to be for ever with him. The earth is not our home; nor is the grave to be our everlasting bed of rest. Our home is heaven--and the Saviour will come, that he may raise us up to that blessed abode. And who knows when he may appear? He himself commanded us to be ready, for he said he would come at an hour when we think not. We should so desire his coming, that the hours of his delay would seem to be heavy and long; and should so live that we can breathe forth with sincerity, at all times, the fervent prayer of the beloved disciple, "Come, Lord Jesus, COME QUICKLY !" Rev 22:20. "My faith shall triumph o'er the grave, And trample on the tombs; My Jesus, my Redeemer lives, My God, my Saviour comes. Ere long I know he shall appear, In power and glory great; And death, the last of all his foes, Lie vanquish'd at his feet.

"Then, though the worms my flesh devour, And make my form their prey, I know I shall arise with power, On the last judgment-day. When God shall stand upon the earth, Him then mine eyes shall see; My flesh shall feel a sacred birth, And ever with him be.

"Then his own hand shall wipe the tears From every weeping eye; And pains, and groans, and griefs, and fears, Shall cease eternally. How long, dear Saviour! oh, how long Shall this bright hour delay ? Fly swift around, ye wheels of time, And bring the welcome day." WATTS.

There is no duty which believers do more willingly hear, or more difficultly observe, than the duty of spiritually rejoicing: had our apostle called upon the blessed angels to rejoice, who have neither sin, nor sorrow, nor fear, nor sufferings, nor enemies to annoy them, that might have seemed agreeable; but is it at all congruous to persuade sinners loaded with guilt, and defiled with corruption, clothed with infirmities, assaulted with temptations, persecuted by the world! To bid them rejoice, may seem strange: but the wonder will cease, if we consider the object which he directs them to rejoice in, and that is the Lord, not in themselves but in the Lord Jesus Christ: My brethern rejoice in the Lord.

Learn hence, 1. That the Lord Jesus Christ is the great, sure, and perpetual joy of his own people; the object of joy is a present good, a precious good, a proportionable good, a perpetual good, such is our Lord Jesus Christ.

Learn, 2. That it is the duty of all sincere and serious christians to joy and rejoice in him. Finally, brethern, rejoice in the Lord, rejoice in his person, in the treasures of wisdom and knowledge that are found in him, which render him an object worthy of evangelical adoration; rejoice in his mediation, in the great things he has done and suffered for you, in the graces of his Spirit conferred upon you, and in the hopes of that glory to which he has entitled you.

To write the same things, that is, not the same things which I wrote before, but the same things which I preached to you before, and which you often heard by word of mouth from me before: though I inculcate and press the same truths upon you by my writing, which I have done by my preaching, it is neither grievous nor burdensome to me, nor unnecessary or unprofitable for you.

Learn hence, That the often repeating and frequent inculcating of such truths as are most useful and necessary for the instruction and edification of the hearers, ought to be esteemed neither burdensome by the minister, nor wearisome by the people.

Learn farther, That we have here St. Paul's judgment against oral tradition, which the church of Rome prefers before the written word; so did not St. Paul, knowing that what is delivered by word of mouth might soon slip out of the memory, but what is written is remaining: blessed be God for his written word.

Observe here, 1. The cautionary directions given the Philippians to beware of false teachers, who adulterated and corrupted the doctrine of Christ, by joining the works and observances of the law with the doctrine of the gospel, in point of justification, making them at least the partial ground of their confidence and rejoicing: beware of such, says our apostle.

Observe, 2.The cutting reproof given to these judaizing teachers in that odious character he gives of them, and in that brand of infamy which he claps upon them.

1. He calls them dogs; a term not of dimunution only, but of the utmost disgrace: Is thy servant a dog? 2Kgs 8:13 supposing that nothing could be thought more vile and base. The Jews called all the Gentiles dogs, because unclean. St. Paul here calls the false teachers dogs fitly, because, as dogs, they did rend and tear the simplicity of the gospel, and divide the glory of man's salvation betwixt faith and works; because, as dogs, they did bark out reproaches against the apostles and their doctrine, delivered in its purity and simplicity; because, as dogs, they did take a great deal of pains to compass abundance of ground to gain their game; or, in our Saviour's words, They compass sea and land to make prostlytes.

2. Evil-workers, because, pretending to labour in the gospel, they did subvert and overthrow the great design of the gospel; pretending to be fellow-workers with the apostles, but pulling down what they had built up.

3.The concision: so in contempt he calls circumcision, which these judaizing teachers pleaded the necessity of; as Hezekiah called the brazen serpent Nehushtan: because circumcision, being no longer an ordinance of God, was no better than a cutting off the flesh; and they that made it necessary to justification, cut themselves off from Christ, and from the church of Christ: by urging the necessity of circumcision, they cut and rend asunder the church of God.

Note here, 1. How different the temper of this apostle was in different cases; in things of an indifferent nature, and less necessary, who more mild, indulgent, and complying, breathing forth the spirit of the meek Jesus? But when opinions were broached, which tend to pervert souls, and to subvert the gospel, then he speaks fire and thunder, and no terms are bad enough for such seducers. Let us follow St. Paul as he followed Christ, and learn when to be mild and when to be zealous.

Note, 2. With what an excess of care he cautions the Philippians against these false teachers, saying, Beware, beware, beware, three times together in one short verse; thereby instructing the ministers of Christ, that their utmost zeal and diligence is necessary in warning their people to guard against seducers.

That is, we Christians are alone the true and spiritual circumcision, and accounted circumcised by God, because we have that which the outward circumcision signified, namely, the circumcision of the heart, and the mortification of all carnal lusts and desires; we have the substance of that ordinance, which is infinitely more pleasing to God than the ceremony and shadow: though you have the sign, we have the thing signified.

But how doth that appear?

Three ways; we worship God in the Spirit, we rejoice in Christ Jesus, we have no confience in the flesh.

1. We worship God in the Spirit; that is, first, We give him the worship of our souls and spirits, and do not put him off with mere bodily worship, or with the old, antiquated Jewish worship.

Secondly, We worship God in the Spirit, that is, through the assistance of the Holy SPirit; he excites and quickens to the duty,. he assists and enables in the duty, and he encourages and emboldens the soul to expect audience and acceptance after the duty.

Again, 2. We rejoice in Christ Jesus: this was a second evidence of their being the true circumcision. Let them glory in their carnal ordinance of outward circumcision, we will rejoice in Christ Jesus, who hath freed us from the slavery of that ordinance.

3. We have no confidence in the flesh, nor in circumcision, or any fleshly privileges, or carnal prerogatives: we confide only in Christ, and in nothing but Christ.

Note, That by flesh here is meant particularly the circumcision of the flesh; but more generally by flesh may be understood all the externals of religion, which men place their trust and confidence in; all outward privileges and ordinances are flesh, in the apostle's sense here: prayer is flesh, ordinances are flesh, the righteousness of the law is flesh; nay, grace itself, trusted to, and confided in, is flesh. The sincere and serious Christian rejoices in Christ Jesus, confides in him, but dares not place any confidence in the flesh. We are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.

As if our apostle had said, "Let no man think that I undervalue the Jewish privileges, because I want them; show me ever a judaizing teacher of them all that can pretend to more, or so many of them, as myself; so that, were this a ground of confidence, I can vie with any one of them in carnal privileges, Jewish prerogatives, and outward performances; yea, I can boast of as much self-righteousness as the best of them, and beyond them all: for I was circumcised, and had the seal of the covenant applied to me, yea, I was circumcised the eighth day, the very day prescribed by the law; the Jews maintaining that circumcision before the eighth day was no circumcision, and after the eighth day was of less value.

Of the stock of Israel; one of that nation which God set apart for himself, when he rejected all the nations of the earth beside.

Of the tribe of Benjamin; of a noble tribe, as well as descended of an honourable people; a tribe which kept close to God, when other tribes revolted to the worship of Jeroboam's calves; a tribe honoured with the first of Israel's kings, king Saul. An Hebrew of the Hebrews; that is, born a Jew both by father's side and mother's side.

As touching the law, a Pharisee; that is, as touching the interpretation and observation of the law, a Pharisee, or one of the strictest sects among the Jews for the profession of religion.

Concerning zeal, persecuting the church; that is, as touching zeal for the Jewish religion, I have showed that above others, in my fury and furious pesecution of the church of Christ; I was active, according as my judgment and conscience directed me.

And as touching the righteousness which was in and by the law, (that is, as to my personal obedience unto the law,) I was blameless, without spot, as the original word signifies; that is, in my own account, and in man's esteem, my conversation not stained with any gross sin, but very exact in my deportment and behaviour, living up to my knowledge, my practice corresponding with my profession."

Behold here a man that had a large stock of Jewish privileges and prerogatives; all these grounds of confidence the apostle had before his conversion; and he might have rested there, and have gloried and confided therein, as well as the judiazing doctors did, who gloried in their external privileges; but how far St. Paul was from this spirit and temper, the next verses inform us.

That is, the fore-mentioned privileges, which heretofore he accounted gain, and thought to gain justification and salvation by, now, since his illumination, he counted them all loss; he saw he had lost his soul for ever, had he trusted to these; but Christ being made known to him as the only way to gain pardon of sin, and acceptance with God, he renounces all his former privileges, his former legal righteousness, he durst not lean upon these broken reeds, he would have no more confidence in the flesh, but in Christ only: What things were reputed gain to me, those I counted loss for Christ's sake.

And he repeats the words over again with confidence and assurance, that he might not be thought to speak unadvisedlly, and in a hear; Yea, doubtless, and I count all things but loss. He did not only count them but loss, but he had actually renounced them as such; an illusion to a merchant, who is content to suffer the loss of all his goods to save his life.

But how did St. Paul suffer the loss of them?

Ans. He did not make shipwreck of holy duties, and cast off the performance of them, but he cast off all dependence upon them, and cast away all expectation of happiness and salvation from them, which he had before.

Observe farther, He did not only count them loss, but cast them away as dung, as filthy carrion, as garbage cast to dogs, as the word signifies. Such things as these the false teachers (whom he called dogs) might delight in; but as for himself, he could relish and savour nothing in them, in comparison of Jesus Christ.

In these words, observe, 1. The low esteem and mean account which St. Paul had, and every enlightened Christian has, of the greatest advantages which this world doth or can afford: In comparison of Jesus Christ, and him crucified, I count all things but loss; all my spiritual privileges, with all my worldly advantages, I do, upon the greatest deliberation and thought, undervalue them all for the sake of Christ and his grace.

Observe, 2. The high and honourable esteem which he had of the knowledge of Jesus Christ; he declares there was a transcendent excellency in it: For the excellency of the knowledge of Christ Jesus my Lord.

The knowledge of our Lord Jesus Christ, and of the way and method of salvation by and through him, is an excelling knowledge: every thing of Jesus Christ is excellent and worthy to be known; the dignity of his person, as God, as Man, as God-man, or Mediator between God and man; the dignity of his offices, as the great King, Priest, and Prophet of his church; the eminency of his example, the depth of his humiliation, the height of his exaltation, the transcendency of his love in all his undertakings for us, and the way and method of his justification of us by faith in his blood.

We may conclude of the act by the object; Christ is the most excellent object, therefore the knowledge of Christ is and must be the most excellent knowledge; not only all the excellences of the creatures are found in him in the most excelling manner, but all the excellences of the Godhead, dwell in him bodily, that is, personally and substantially.

Observe, 3. The effect which this knowledge of Christ had upon our apostle: it enabled him to suffer the loss of all things. Those that have attained the excellent knowledge of Jesus Christ, will not think much to suffer the loss of any thing; yea, of all things, for the obtaining of him, and salvation by him.

Observe, 4. The end and design of St. Paul, in parting with all for Christ, or the motive and encouragement which induced him thereunto, namely, that he might win Christ; that is, that he might obtain an interest in him, and the blessings purchased by him; for this was he willing to part with all his privileges, all his accomplishments, all his enjoyments, all his own righteousness, his exactness in the outward observation of the law; he renounced all, not in point of performance, but in point of dependence; he renounced all confidence in it for his justification before God: Yea, doubtless, I count all things but loss.

Observe here, 1. The subject matter of St. Paul's desire was to be found in Christ. Beza, upon the place, brings in the justice of God pursuing Paul as a malefactor; and Christ, as a city of refuge which he desires to flee into and be found in. By being found in Christ, then, understand ingrafting and incorporating into him by faith; to find acceptance with God, through him, as our surety and representative, and to perserve in our obedience to him to the end of our lives.

Learn, That such as desire above all things to be found in Christ, are willing to do, to suffer, any thing, yea, all things; and care not in what condition they be found, how poor and low, how afflicted and despised soever, so they may be found in Christ.

Observe, 2. The manner how St. Paul desires to be found in Christ; this is expressed both negatively and postively.

1. Negatively, Not having my own righteousness, which is of the law; that is, not depending upon any thing he could call his own, neither upon his spiritual privileges, nor natural accomplishments, nor religious performances, nor upon his most perfect righteousness and best obedience, for his justification before God; knowing it to be both unwarrantable and unsafe so to do; unwarrantable, because our good works never had the impress of God's ordination for that end; they were never designed to justify our persons, but to justify our faith; and unsafe is it to trust to our own righteousness and best services, because of the many sinful imperfections cleaving to them.

Alas! they cannot justify themselves, how then should they justify us? Our best duties deserve to be thrown as so much dung upon our faces. Surely, we may plead the excellency, and preach the necessity, of good works, though we do not set them in Christ's chair: such then as would be found in Christ, though they be ever so careful to maintain good works, (which it is their duty and interest, their daily care and endeavour, to do,) yet they dare not rest in them, nor rely upon them for justification, or make any thing in themselves, or done by themselves, the ground of their confidence.

Christ's perfect obedience entitles us to heaven; our own imperfect (if sincere) obedience will evidence that title. Some rely upon a natural righteousness, that which they call good nature; others rely upon a negative righteousness, because they are not so unrighteous as some; others rely upon a positive righteousness, a moral righteousness, in observing the duties of the second table: a religious righteousness, in performing the outward duties of prayer, hearing the word, receiving the sacraments. But though St. Paul was one of the most religious men that the Jewish religion ever had, yet he durst not be found with this righteousness alone, but desires to be found in Christ, not having his own righteousness, which is of the law.

Observe farther, The way how the apostle desired to be found in Christ, is not only, 1. Negative, but, 2. Postively declared: That which is through the faith of Christ, that righteousness which is of God by faith.

Here note, 1. The righteousness which secures a guilty sinner from the dint of God's wrath, is Christ's righteousness; he is made unto us of God, righteousness, 1Cor 1:30.

Now this righteousness is here called,

1. The righteousness of God, because of his appointing, ordaining and accepting it.

2. The righteousness of faith, because this righteousness is made ours by faith; faith apprehending and applying the death and sufferings of Jesus Christ, the fruit and benefit of his undertaking become the believing sinner's, and God is at peace with him: such as will be found in Christ, must have a righteousness, the meritorious righteousness of Christ, to answer the demands of the law, and a personal righteousness of their own, to answer the commands of the gospel.

St. Paul here, though a transcendent saint, though an eminent apostle, yet divests himself of his own righteousness, that he might be clothed upon with the righteousness of the Mediator, be found in him as his surety in the day of account, and obtain pardon for the sake of his satisfaction.

Note, 2. That there is no gain to be had from this righteousness by a lost sinner, except it be apprehended by faith; it was not a righteousness of his own that St. Paul desired to be found in, but faith was his own, inherent in him, and acted by him, which did entitle him to that righteousness, called therefore here, The righteousness which is of God, by faith.

Our apostle had, in the foregoing verse, expressed his earnest desire to be found in Christ, with respect to his justification; in this verse, with respect to his sanctification, he desires to know Christ, as the Messiah and Mediator, that he might experience the power of his resurrection, raising him from the death of sin to a life of grace and holiness, and taste something of that comfort and joy which is found in suffering with him and for him, and to be made conformable to his death, by a daily dying unto sin: knowing, that if he were conformed to him in the likeness of his death, he should be also in the likeness of his resurrection.

Here note, 1. What it is that a person justified by the righteousness of Christ doth most desire; namely, a spirit of holiness and sanctification flowing from Christ, to enable him to live unto him.

That I may know the power of his resurrection, that is, experience that divine power in my soul, quickening me to a life of grace, which Christ experienced in quickening his dead body when it lay in the grave. "It is as great a work of the Spirit to form Christ in the heart of a sinner, as it was to fashion him in the womb, or to raise him from the grave," (says the pious bishop Reynolds upon the place.)

Note, 2. That such as are justified and sanctified by the Spirit of Christ are willing to have fellowship with him in his sufferings, not ambitious to share with him in the merit of his sufferings, but desirous to participate with him in the benefit of his sufferings, and also to be conformed to him in their own sufferings; the members think it an honour to be like their head, their suffering head, as well as their glorified head; and well they may, for in and under all their sufferings, especially for him, they have his presence with them, his compassion to moderate them, his strength to bear them, his intercession to preserve from falling away in them; and his crown, after they have suffered awhile, to reward them for them.

By the resurrection of the dead, here, is not to be understood the general resurrection, for all men shall attain to that, whether they strive for it or no; but he intends that complete holiness, and absolute perfection in grace, which shall attend the state of the resurrection; so he explains it himself in the next verse, Not that I have already attained, &c. or am already perfect; and he shows how diligent he was in endeavouring, in the use of all possible means, to arrive at it, and attain unto it.

Learn, That the glorious resurrection of the just, or grace consummated in glory, is attainable, and deserves and requires the utmost care and diligence of the most holy and zealous Christians to be exerted and put forth, in order to the attaining of it: If by any means I may attain to the resurrection of the dead.

Our apostle here compares himself to a person running in a race; the prize which he did contend and run for, was, perfection in grace. The highest degree of which, in this life, consists in a desire and endeavour to obtain the largest measures and fullest degrees of holiness, that are here attainable: the manner how he ran for this prize, he tells us, was by looking forward, not backward; he did not look back to the things which he had left behind, namely, to the privileges of Judaism, nor to his past performances; but, like a racer, kept himself continually upon the stretch, with his eye fixed firmly upon the prize at the end of the goal, that he might lay hold upon it, and be crowned with it.

Note, Christianity is a race; every Christian in this life must run this race; in his running he must look forward, and not backward, not reckon how much of the way is past, but make the best of the way to come: he must keep heaven, as the mark and prize he runs for, continually in his eye, to hearten him on against all hardships and discouragements whatsoever; and in a word, must be apprehended before he can apprehend. St. Paul was apprehended by Christ, and caught hold of by him, whin he fled from him, otherwise he had never apprehended: Christ takes hold on us, before we have any desire to lay hold on him; we move as moved of him, and assisted of him.

Let as many as be perfect, that is, grown Christians, instructed thoroughly in their Christian duty, who, compared with others, may be called perfect, be thus minded, as I am, namely, to believe the circumcision of the flesh abolished, and that no confidence is to be placed in any righteousness of our own, but in the righteousness which is of God by faith only; and if any, seduced by the judaizing teachers, be otherwise minded, and think that the ceremonial law is not abrogated, nor the practice of circumcision abolished, God in his due time will show them their error, and convince them, that none of those things are now necessary for the obtaining of his favour.

Nevertheless, in the mean time, he exhorts all persons, according to the measures of light and knowledge which they had received, to walk according to the rule of the Scriptures, preserving mutual love, and avoiding further rents and divisions.

Observe here, That in the first and best age of the Christian church, there was, and we cannot expect but there ever will be, a variety of opinions and differences in judgment amongst the members thereof.

Observe, 2. That in this case of unavoidable differences amongst good men, there ought to be mutual charity and meekness, moderation and forbearance, no censorious judging of each other, but look first at what is wanting in ourselves and next at what is useful in others: the one will make us humble, the other charitable; and both peaceable.

Here our apostle proposes his own example to their imitation: follow me, who have renounced all my Jewish privileges, all confidence in any thing of my own; and mark them for your patterns, who walk so as to have us for an example.

O! how happy is it when the ministers of Christ go before their people, and tread out the steps which they are to take towards heaven; when they can say to their people, (without any upbraiding from their own consciences,) Be followers of us, and of all such as have us for an example.

Next, he warns them against following the doctrines and practices of the false teachers, the judaizing doctors, those great zealots for the observation of the ceremonial law, and the rite of circumcision; these he paints out in their proper colours:

1. He calls them the enemies of the cross of Christ, because they preached up the necessity of circumcision, and the observation of the ceremonial law; and so, in effect, denied Christ to be come in the flesh, or affirmed that he died in vain.

Whose end is destruction: if they persist in their wicked doctrines and practices, their end will be everlasting destruction:

Whose god is their belly; who chiefly mind the gratification and pleasing of a sensual appetite: they who serve their belly before God, or as they should serve God, do make a god of their belly; we may provide for the belly, but not serve it; that is to serve us, by fitting us to serve God, our neighbours, and ourselves;

Whose glory is in their shame; that is, they gloried in their wicked practices in general, whereof they ought to be ashamed, and in the circumcision of the shameful member in particular; they are puffed up with that which should rather make them blush:

They mind earthly things; the riches, honours, pleasures, applause of the world, are things wholly upon their hearts,

counting gain godliness, not regarding Christ's interest, but only the promoting their own designs.

Lord! what a dismal character is this of those men that undertake to be teachers of others! With what a black coal doth the apostle draw their picture! and yet his hand was guided by the Spirit of God, whose judgment of them was according to truth.

As if the apostle had said, "As you love your souls, follow not those false teachers afore described, for they are citizens of the world: but imitate and follow us, who are citizens of heaven, where our head is, where our heart is, where our happiness is. It is true we live here below, but we belong to the corporation and society above, our citizenship is in heaven; for we have an high esteem of that happiness, and our chief concern is to make sure of it, and we please and delight ourselves with the joyful expectation of it, and we live answerably to our expectation; as we hope hereafter to love like the angels in glory, so we now endeavour to live like the angels in holiness."

Learn hence, All the faithful, both ministers and people, have a right to heaven, as to their city; they are therefore with their hearts and affections to be daily aspiring after it, and live in hopes of getting, ere long, the full possession of it.

Observe here, 1. All the faithful, who have their conversation in heaven, do expect and look for Christ coming from thence, not as a terrible judge, but as a gracious and powerful Saviour.

Observe, 2. What they do expect at the coming of this Saviour, namely, the changing of their vile body, that it may be fashioned like unto his glorious body.

Note here, 1. The present condition of the body of man: it is in a vile condition, vile in its original, our body is made of vile dust; vile, in regard of its accidental vileness, as the body is the seat of many vile diseases, and subject to vile abuses; vile considered with respect to its ultimate vileness at death; how does a body, as beautiful as ever was Absalom's, when death comes, run into rottenness and putrefaction! Our sin makes us vile in the sight of God whilst we live, and renders our bodies viler in the sight of men when we die.

Note, 2. The future condition which the bodies of good men shall be in, at the appearance of Christ: this vile body shall be a beautiful and a blessed body; the body we lay down shall be rebuilt, formed and fashioned like unto Christ's glorious body; resembling his in incorruptibility and immortality, in purity and spirituality, in power and activity, in happiness and felicity.

Note, 3. The efficient cause of this great and glorious change, with reference to the body; and that is Christ, he shall change our vile bodies: together with the means by which all this is to be effected and accompolished, namely, the wonderful power of Christ, according to the working whereby he is able to subdue all things unto himself.

Surely it is as easy for Christ to give a body to a soul at the resurrection, as to breathe a soul into a body every day in the work of creation. But the power of Christ is but a weak argument to build our hopes of the body's resurrection upon, without a revelation of his will: he can quench all the fire in hell in a moment; but where has he said he will do it? But now in the case before us, Christ is not only able to raise, but has declared he will raise and change our vile bodies; so that faith is enabled to make a sufficient reply to all the astonishing difficulties that reason can muster up: and those Christians that can only say, Our conversation is in heaven, may add, from thence we look for a Saviour, The Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

AN EXPOSITION OF THE THIRD Chapter of the Epistle of St. Paul to the Philippians.

THIS Chapter containes a general Exhortation to severall duties: In this Verse you have the manner of doing them, all must bee done in rejoycing. From thence he proceeds to backe other particular [illegible: 1 page] [illegible: 1 page] Exhortations, with reasons and examples of himselfe, which we will speake of particularly when we come at them. Now in this Verse I wil speake first of the Compellation, Brethren: then of the Exhortation, Rejoyce: and lastly of the Limitation, In the Lord.

The Appellation. [Brethren.] By this loving Compellation hee labours to enter into their hearts and affections; well knowing, That exhortations are of the more force, being directed to those that are perswaded of the good affection of the speaker. If exhortation comes from the pride of a man, the pride of man in the hearers will beat it back, and give no entertainment thereunto.

But why are Christians Brethren?

First, they have the same beginning of life from the same Father: as also they have the same common Brother, that is, Christ. They have the same wombe, the Church; the same food, the Word of God. They have the same promises: they are all heires, all borne to an Inheritance. Furthermore, the word Brother is a word of equality and of dignitiy: of equality, though in personall Callings one is superior to other, yet this takes not away the common Brotherhood. This should fill up the vallies of mens hearts dejected here, in regard of their meane estates; as also pull downe the mountaines of the proud hearts of men, lifted up through these outward things. Kings must not lift up themselves in disdaine of others, because all these personall respects end in death, we carry them not to Heaven; and in those respects that we agree in here, as in Grace and Goodnesse, we shall continue united for ever. And yet must we honour such as are in eminencie, and acknowledge them as men worthy of all respect, and give them dignity according to their places.

But further, this is a name of Dignitie, it argues that we are not basely borne, that we are sonnes of God, and heires of Heaven: Christ after his resurrection, the first terme he gives his Disciples, tell my Brethren (saith he) I go to my Father and their Father. This word is also a word of love, and therewith the Apostle insinuates the affections of the Philippians. Examine therefore thy affections towards the sonnes of God. If we love and respect them as our own Brethren, good is our estate: if we hate them, our estate cannot be good.

And in the second place, Let not this word be appropriated to some, and not to others, which are notwithstanding of the same number. For one brother cannot make another no brother: for it is one and the same Father that makes Brethren. So long therefore as thou seest any thing of Christ in any, breake not off thy affection, and disdaine not the name of brother to such: for where the spirit is, it workes in us a resemblance of God; and where it stamps his Image, it makes them Brethren.

[Rejoyce. Exhortation. ] It is not only an affection, but a dutie that we are injoyned. Wherein first observe,

It is a Christians dutie to rejoyce. It is commanded here: Ministers are injoyned to speak comfort to such, Isa. 40. Comfort yee, Comfort yee my people; and Christ came to binde up the broken in heart, and the Ministers sent to shew men their unrighteousnesse. Iob. 33.23. The spirit that is in such is the spirit of joy: and therefore joy is reckoned as a fruit of the spirit Gal. 5.22.

And why should not Christians rejoyce? they are free from the spirituall Egypt, from greatest miseries. Nay why should not we sing as the Israelites did after their deliverance? our enemies, and deliverance, is farre greater than theirs. And we have the greatest prerogatives; we have here an assured hope of eternall perfect happinesse hereafter, we have peace with God. Rom. 5.1. We have free accesse in all our wants to the throne of grace, and wee have a God ready to heare all our prayers, and to helpe us; we have many gift, already received, Christ is already given us, we are in a state of regeneration; and for the time to come, wee have promises from God, the God of truth, that nothing shall separate us from Christ: surely these are great causes of joy in us: and having such things as these, wee dishonour them, the giver of them, and our selves, and our profession, if we rejoyce not in them.

In the second place observe, That it belongs only to Christians to rejoyce. Others have neither cause of joy, nor commandement to rejoyce: the Ministers and Prophets are bidden to bid such howle and lament, to shew them their miserable estate. And indeed what ground can a condemned person have of joy? for the wicked, till they have remission of sins, they are in a damned estate, and though they will snatch this to themselves, and say that they are sure to be saved, yet is salvation not their portion. They joy indeed, but it is in sinne; in seeing, or doing evill to others. Or if sometimes they joy in the Gospell, (for a wicked man may doe so) it is but a forced joy: and much like hot waters to a cold fit of an Ague, it brings heate, and expulses cold for the present, but it burnes them after. So this joy seemes to comfort them now, but when triall comes it failes him, and makes him more disconsolate to see himselfe thus beguiled. Fitter it were for such to bee first humbled, and brought to the sight of their estate, than to administer comfort to them, to speake peace where none belongs is to undoe men. It is the broken that must be healed, and the wearie that must come to Christ.

3 In the third place observe, Limitation. The limitation of this joy; it must be in the Lord; That is, in Christ, who in the new Testament is often called Lord, and he is our Lord: First by gift, God hath given us all to Christ. Secondly, by Conquest, he hath gotten victory of Sathan. And thirdly by marriage. And therefore we may well call him Lord, and rejoyce in him, because he is our Lord: for by him we come to conquer all our enemies, by him wee have peace, Rom. 5. he makes us Kings and Priests, and brings us to heaven.

Now for the practise of this dutie of rejoycing in the Lord, that we may be incouraged, let us consider how it is a meanes not onely of adherence to God, but also of obedience to his Lawes.

1 Ioy, if it bee sound, knits us firme to God, so as we rest contented in him as our only and sufficient joy, seeking for no other joy in any other thing. To us Christ is made all in all; That we should solace our selves in his fulnesse, which if we truely doe, we will count all other things as despised, assuring our selves, they cannot minister, or adde, any jote of sound comfort at all, and therefore will not indure any thought of mixture of other things with Christ, thereby to make him more sufficient and compleate for our joy to rest on.

Obedience to his lawes: for joy stirres up chearfulnesse to every duty, and makes all duties acceptable to God and man: for the want hereof many are dead, and dull in good duties; and where a large portion of this joy is, it will remove all lets and delayes to dutie. It doth not only inable us to, but in dutie. Cain no doubt came cheerfully to a good duty, to sacrifice: but for want of this cheerfull, and joyfull spirit, what was his behaviour in the performance thereof? His countenance was cast downe: this God espies sodainly, and so hee doth in all our dull performances: for he looks things should be done cheerfully, and reason too, for he hath left us a treasure of excellent promises to incourage us. We see it in men, they love when a thing is done cheerfully, they know it betokens love in the partie that doth it: and can we then thinke it strange that God requires it. Againe, if we can fashion our selves to this dutie, God hath promised to increase our joy more abundantly: And he performed it to Hezekiah, 2. Chron. 29. end. He will give delight as a reward to him that delighteth in his worke. And therefore we ought to labour to bring our selves to this dutie; to the obtaining of which, observe these directions.

First, Meanes to get Ioy. consider, that joy comes from Faith. For it is the sense of our reconciliation with Christ, that makes us rejoyce, Rom 5. and 1 Pet. 1.6. Now therefore whatsoever strengthens Faith, strengthens also our joy; and contrarily what weakens the one, must of necessitie weaken the other. Furthermore, joy comes from peace. Whatsoever therefore disturbs our peace, must needs disturbe our joy. Therefore Sathan to despoile us of our joy, he spoiles our faith through our sinnes, and by them he weakens our hope and our comfort. What is to be done then? Surely repaire to the fountaine of health, the well of joy, the Word of God, Isa. 12.3. And from thence must we draw all our comfort. Use therefore the ordinances of God, but use them as in the Lord, in obedience to his commandement, and expect the issue with patience. Many there are that use the meanes, but take no joy at all in them: why? they doe it not as in obedience to Gods command, but they rest in the deed done, and they thinke God is bound to give them joy: God justly denies such that which they presume of.

In the second place; Pray that your joy may bee full. See this in most of Davids Psalmes, at the first he complaines for the want of Gods presence of Gods wrath and anger, but comes off with a large portion of comfort▪ Depart from me yee wicked, for the Lord hath heard my prayer, Psal. 6. In the use of all meanes therefore joyne prayer: pray for faith, for hope, and such graces as may bring joy. Though at first thou findest thy selfe to bee cold, to have little or no comfort at all, yet give not over, thou shalt at length find plentie thereof. Remember the woman of Canaan: at the first despised and called dogge, but what did her constancy gaine? A gracious answer, O woman, great is thy faith, bee it to thee as thou desirest.

In the third place; Remember former times as David did, Psal. 77.6. hee was so oppressed, his sore ranne in the night, and ceased not, (as hee saith.) But then, I remembred the daies of old, &c. Consider thou also in thy deepest affliction, times were once when thou hadst the cleare, and comfortable light of Gods spirit present with thee: he will not leave thee, his nature is unchangeable, &c.

In the fourth place: Have societie with the Saints, and keepe company with those that are good, and as the two Disciples hearts did burne when they talkt with Christ; so verily thou shalt finde this heate of comfort, by little and little to increase: For God blesses the communion of Saints, and such as are discerning Christians, can tell us more, and opportunely bring things to mind which thou thy selfe remembrest not, and can informe our judgments when they are blinded with griefe and melancholly. Use therefore the company of the good, when thou findest doubts arise, and make thy griefs knowne to some wise and judicious Christian, for the divell is too strong for any one alone, hee will prevaile against thee, thou wilt be too weake too wrestle with him hand to hand. It is no wonder therefore that Melancholy persons are so destitute of comfort.

Q. It will be asked: May we not rejoyce in friends societie, deliverance from dangers, and the like good things of this world?

A. I answer yes: and yet joy in the Lord also, for when as whatsoever we have, we receive it as a token of Gods particular love to us in Christ who both gives us our daily bread, and the word of life; comforts both heavenly and earthly, These outward things then, I say, doe strengthen the faith of a Christian, and thereby our joy is strengthened: wherefore wee may thus joy in them, nay it is our duty to do it. The wicked they indeed receive them, but onely as from Gods care of the generall good of the world, or race of mankinde: And therefore can take no joy truely from them as the child of God doth: who in the right use of them, first rejoyceth that he is the child of God, and is reconciled to him in Christ, that Christ is his; and then that he having the field, hath also the pearle; all blessings belonging to this life and a better are in Christ made his, and he so rejoyces in them, as he referres the comfort, and strength that he receiveth from them to the honour of God. Gods children receiving good things from him, are threatned for not rejoycing in them, Deut. 28.47. in the 45. verse he saith: The curses shall be upon thee, for that thou servest not the Lord thy God, with joyfulnesse, and gladnesse of heart, for the abundance of all things. And it is expresly commanded, Deut. 26.11. Thou shalt rejoyce in everie good thing, which the Lord thy God hath given thee, and thine house.

Q. But it may be questioned. Why (if this be true) are Gods children so disconsolate, none are so much troubled in conscience, as they?

Answ. 1.I answer, Their sorrow proceeds not from their good estate, in that they are Christians, but from the want of the perfections to make them absolute Christians indeed.

2 They either doe not know themselves, or if they doe, because they glorifie not God, nor adorne their profession, God justly suffers his joy to be hid, by [illegible: 1 letter]iding the comfortable presence of his spirit.

3 Gods childrens joy, though it be great, yet is not discerned of the world, it is a hidden joy: the feast is kept in the conscience, it is not seene of the world, which discernes all things carnally: carnall joy is alwayes outward, and easie to expresse.

4 While Gods children live here, they have ever a mixture of the two affections of joy, and griefe, to temper one another: for fulnesse of joy is onely in Heaven, this life will not indure perfect joy, but ever when there is cause given of joy, we have something to humble us; and to keepe us from being exalted above measure. As Paul had some base temptation, which he cals the pricke of the flesh, who therefore bids us to feare and tremble, that we lose not the sense of Gods spirit, by the prevailing of our corruptions.

But it will be objected, Ob. that the Christian is fuller of sorrow than joy. To which

I answer, Answ. it arises either from ignorance of the grounds of comfort, or from want of application of them. When a man is a you[illegible: 1 letter]g Christian, newly begun, he knowes not, nor understands, what grounds he hath of joy; they are as children, that know not their inheritance at the first, nor their fathers love: especially if he correct them, they thinke he loves them not. Even those that are growne Christians, faile too often in this, either by mis-applying the grounds, and mis-judging of their estate; or sometimes through the distemper of their body through melancholly. These judge of Grace by the measure, when they should judge by the truth of it, be it never so little. For it is not the measure, that is the evidence of the childe of God, but truth of grace. For there are degrees of grace, in some more, in some lesse, and in one more in one time, than in another. Take therefore a Christian in his right estate, one that is a growne Christian, whom neither melancholy, nor temptation doth trouble, take him I say, as he should be, he doth rejoyce more soundly with true ioy, and hearty, than any one can, being an ungodly man, be he never so merry. How ever, this we may be sure of, a Christian hath the greatest cause to reioyce, and, as I sayd before, hee ought to stirre it up in him by all meanes. And therefore how ever undisposed he be thereto, he ought to search what good things God hath wrought in him: if he doth not know his estate he cannot praise God as he should. He must meditate also of the vanitie of all worldly things, they vanish, and they that put their trust in them ever failed of any true joy, it never comes to the heart of a man, they are not deep enough to comfort men that meet with afflictions: they only touch the fancie, as the fancie of a beast may be delighted.

Let him also compare all discomforts that can come with this ioy in the Lord: and hee shall finde that it countervailes a world of sorrow: this has no end, they are momentany, they last but for a night; this is in the Lord, in whom is fulnesse of ioy. This made the Saints of God so resolute, that they set light by all afflictions whatsoever: and therefore in their greatest afflictions they have the sweetest ioy and greatest comforts. And let him also consider, that by this he avoides the reproach of religion, and shewes the force, and efficacie thereof to be such, as is formerly declared. And let him take heed of the hinderances of this joy. As first of all; of sinne committed and not repented: let him repent betimes, else it keeps a man dead, and dull, and backward: so long as this Achan is unfound, it will keep him in discomfort. Let him take heed of secret purposes either to sinne, or to favour himselfe in any one sinne (how small soever) for time to come. This will robbe him utterly of comfort, for joy cannot lodge in such a heart. If I regard iniquitie in my heart the Lord will not heare me, (saith David Psal. 66.) Furthermore, let him take heed of negligence in good duties. For it is not enough to doe them, but he ought to stirre up the graces of God in him, to doe them thorowly; and he must strive against his corruptions. For Christians have never so much joy, as when they have laboured with their endeavours to overcome their imperfections in good actions.

Lastly, let him take heed of casting himselfe into dull or dead acquaintance. It is true, we cannot avoid conversing with them, but we must have no secret and inward acquaintance but with the best: a companion of fooles shall be beaten, and the wise with the wise will learne wisedome. We are all travellers to Heaven; let us therefore chuse such company, as may (as it were) be a chariot to carry us thither, with their good example and discourses: And with the Prophet David, thinke it a great griefe when we have not such society as may doe us good.Psal. 120.5 Woe is me that I am constrained to dwell in the tents of Meshech. And therefore if heretofore any of us, have beene faulty, let us take warning of this hereafter.

VERS. 1. To write the same things to you, to me indeed is not greevous, but for you it is safe. ALthough the Apostle had formerly bidden them to rejoyce, in the former chapter, 18. and 28. verses; Yet notwithstanding he bids them rejoyce againe, saying; that it is safe for them to heare the same thing[illegible: 1 letter] often, and it is not grievous to him, to write the same things twice. Besides, he doth also bid them, to beware of such as may hinder their joy, as Dogges, and those of the Concision. Preventing thereby secret objections, which they might make against repeating the same things. Whence we may in generall observe, The wisedome of the Word and spirit of God, Doctr. 1. to know secret objections that might bee made, and to prevent them; turning away thereby whatsoever might hinder the force of the Word. And in the second place, it teaches us; That it is the dutie of those, Doct. 2. that meane to prevaile by instruction, to know the secret dispositions of those they deale withall. For when their mindes are not quieted or cleered from doubts and hindrances, they are not fit to entertaine any good counsell at all. And Thirdly, Note. 3. (for I cannot stand on these things) it shewes our disposition by nature, to count repetition of the same things to bee tedious and irksome. For since the fall of man, we wander in our thoughts, affections, and intentions, and it is a part of our losse to lose our constancie, and setled disposition. Wherefore we find it noted of the Israelites, that they were weary of one kinde of food, although it is called Angels food. In the fourth place (which I intend more to stand upon) observe with me, Doct. 4. That dwelling on the same things is necessarie, even for the best Christians. And the reasons are First, Reason. 1. Because truth is supernaturall, and our mindes are carnall, and that which must change these our mindes must be assiduous, or else our mindes will [illegible: 1 word] into their first estate. Wee are naturally changeable, and therefore had ne[illegible: 1 letter]d to have the truth (as at the first to change us,) even so to be continually presented to our soules, to keep us perpetually in this spirituall change. And a Reason. 2.Second reason may be: Because we often regard not the truth at the first, second, or third time urged, and taught unto us. Wherefore Iob. 33.14. It is said, God speaketh once or twice, yet man perceives not. Therefore, if the caution and point be necessary, the repetition must needs be necessarie also. Reason. 3.In the third place, There is such a breadth, and depth in the points delivered out of the Word of God, that although wee heare often the same thing, yet we never come to understand the full extent of them. Our soules are narrow, wee cannot at the first so soundly, and deeply consider of them, neither can wee understand so many particulars as otherwise we should: for in every Christian truth there is milke for children, and strong meate which requires digestion, and likewise repetition. A fourth reason may be, Because our corruptions daily increase and grow upon us, Reason. 4. and varietie of occasion and worldly businesse (being naturall to us, and therefore more delightfull) are too powerfull, and doe thrust out the consideration of divine truths which are commonly against the haire. And wee cannot have varietie of two things in our mindes at the same time in strength. Whence it comes to passe that the better is ever more subject to bee thrust out: and therefore had need to bee hammered in with often repetition, and insisting upon againe and againe. A fifth Reason may be, Reason. 5. Because we worke as wee understand, weakly, or strongly. When we worke well, we must have things present, strongly in the understanding; as when we tell men of Gods justice, omnipresence, of the day of judgement, of death and the like: the lively, and present remembrance of these things, keeps the minde of man so in frame, as it cannot will any evill, no more than a lewd person will offend in the presence of the Iudge. And this lively remembrance of things, is wrought chiefly by repetition, and often inforcing the same things; and it makes the minde to be wholly taken up therewith. And therefore it is a good way when we would doe any good action well, to be taken up with reading, or hearing of good, by way of preparation thereunto. And the want of the presence of good things in our minde, layes us open, and makes us fit for all companies and occasions of sinne. In the sixt and last place: Reason. 6. Our memories are very weake to remember, and to reteine any thing that is good. Since the fall, they are broken, and good things sinke through them, as water through a sieve, and therefore hath great need of remembrancers. And after this manner hath God dealt with man: as in the promise of the blessed seed; how often is it reiterated, and typified: and to Abraham is it renewed seven times. So God to David, often renewed his promise concerning the Kingdome: as also, the promise concerning the deliverance of the people of Israel from captivitie, in Esay is often repeated. This also did Christ the great Doctour of his Church in his Parables, in one Chapter argueth one principall metter with foure Parables one after another, although with some varietie; teaching Ministers thereby, to doe the like to avoid tediousnesse. Repetition in Scripture serves to divers ends. Sometimes for the stronger averring of the certaintie thereof. Wherefore it was, that Pharoahs dreame was doubled: Sometime for Emphasis sake, as Christ did often, Amen, Amen: and in dying, thou shalt die, and the like phrases. But the maine end is, to stirre up us and our affections, and to keepe them in life and action when they are stirred up. Therefore, 2 Pet. 1.12. Because they knew they could not bee over-sure of salvation, nor grow too much in grace: he sayes, so long as he lives hee will put them in minde of such things. Vse. 1. Let it not therefore bee grievous to Ministers to doe what is for the safetie of Gods children. They must doe it till they see practise come to perfection, and they must cast, and cast again; Peter hee cast often and got nothing, yet at Christs word hee cast againe. So must Ministers: God that blesseth not every cast, may blesse the last cast to the catching of many, and therefore a Minister had need of a father-like affection to his hearers, as St. Paul had, 2 Thes. 2.11. A second use, Vse. 2. may be for our selves: If we heare the same things repeated, heare them as an impression: which may carry force, and work upon our hearts more strongly than before: and know that God may worke on us, by one meanes, at one time, which he did not at another: as a dart pierces deeper, being cast by one, than by another. And therefore, Let us not be weary of attendance on Gods ordinances, for our corruptions daily increase, as our age doth; our minding of things is but slight, and our memory very brittle. And we must know that the word teaches doing, and practising, as well as knowing. And therefore to conceive a necessitie of a continuall Ministrie to perfect a Church as well as to begin it. The Sacraments are necessary: receive them often, the Primitive Church had them every Lords day. Till we come to the holy Land of that heavenly Canaan, let us submit our selves to this Manna. It is Angels food, and they desire to looke into these mysteries. And therefore, take heed of fulnesse, or loathing; for when we come to that passe that we must have Novum, or Nihil, God takes away this Manna thus loathed. Thus did he with the Greeke Churches,Rev. 1. and 2, 3. they gave themselves not to the plaine, sincere truth, but mans inventions, whereby God gave them over to strange opinions: and indeed it is a rule; None absents himselfe from Gods word, but he is given over (and that justly) to beleeve toyes, to attribute all praise and delight to this or that idle Authour, which it may be is Heathenish, or Popish. The Greek Churches affecting Novelties, were justly given over to Mahomet; but to a true Christian heart, there cannot be more delight than in the experimentall knowledge of Christs death and office, of perseverance in grace: these are standing dishes in this Christian banquet. It is a signe God meanes to plague that person, or nation, that is delighted in such ill sawces, he will make them come out of our nosthrils, we shall have our fill of them, and never hunger after the sincere milke of the Word.

VERS. 2. Beware of Dogges. IN this generall exhortation, Consider first the persons to whom it is directed; Doctr. 1. To all the Philippians, not only to the Pastor, but even to the common Christians, They must beware of false Teachers. Is it so? Then surely they ought to take notice of them, and to know them, and therefore they ought to have rules to discerne them by. Christs sheepe they discerne between a wolfe, and a shepherd, Ioh. 10.45. His sheepe discerne an Heretike, or false-teacher, from those that are true shepherds in the maine points of Christian Religion, and therefore, 1 Ioh. 4.1.1 John 4.1. He bids all in generall, to try the spirits: and the Apostle, 1 Thes. 5.21. bids them prove all things, and hold fast the good: if they were then all of them bound to try, and prove, they were no doubt bound to know the rules, by which they were to try, which rules are only laid downe in the word of God. But some Popish heart may aske: Quest. How common people should know the Word, to be the word of God? For answer, Answ. I would aske such an one, How they know the Popes Canons, or any Booke of his Constitutions to be the Popes? they will say, their teachers brings them in the Popes name, and they beleeve their teachers. So say wee, We beleeve our Teachers and Ministers, who tell us this is the Word of God. Ob. But they object and say, that wee make every one a Iudge. I answer, Answ. there is a three-fold manner of judging. First,A threefold judgment, to wit; a judging whereby we discerne of anything, and this every Christian must have, so as it cannot be any plea to him at the day of judgment,Of Discretion. to say, my Teacher did mislead me. No, both the leader and he that is led, if they be blind, shall fall into the ditch, Matth. 15. Then there is a second kinde of judging,Of Directi[illegible: 1 letter]n. which is by way of direction, this is required principally in the Pastor, to direct his flocke. And there is a third kinde, that is of jurisdiction;Of Jurisdiction this belongs to the Church and the Magistrate: yet every one must have a judgment to discern the good from the bad. For hee that knowes not his Masters will shall be beaten. In the second place: Not onely the young ordinary Christians but euen the best setled Christians had need to beware also. The Philippians were a Church established in the truth: Eve was seduced, being in her innocent estate▪ but I need not stand on this at this time. I proceed; To the dutie: which is to beware. Which word signifies; First, to discerne of, then to avoid: and because those that are aware of evill, by nature will avoid it. therfore beware, here intends both discerning and avoiding of evil. For the Church of God in this world is ever subject to danger, and God suffers it to be so: First, to try who be true, and who false. And secondly, to try them that are good, and to be as an evidence to them of their owne estates, so as where such triall, and danger is, it is true, ingeniosum est esse Christianum. But concerning the words: Dogges, Concision, Evill workers, they all signifie the same thing, and he repeats the word beware, thrice: to shew the necessitie thereof, take heed of them that urge workes of the law with Doctrines of faith, especially of Pastors. Nay take heed of these (for so the word in the originall is) these Dogges. By Concision, he meanes those that urged Circumcision, when it was out of date, and when it was dangerous to be admitted of; But observe the terme, the Holy Ghost calls these Dogges, a strange terme, and such an one as I should not have dared to have given them, had not the holy Spirit led the way thereunto: and therefore since it is so, let us not be more modest than he is; but boldly affirme, that wicked men are Dogges. Doctrine. Now wicked men, are eyther without the Church, or within. Without the Church, all are Dogges. Matth. 15.26. Its not meet to take the childrens bread and to cast it to Dogges. Of this number are all Turkes, and Iewes, who were Filii, Children, but are Canes, Dogges. We were Canes, bu[illegible: 1 letter] now through Gods mercy are come to be Filii. All therefore, that are without the Church are Dogges. But there are also Dogges within the Church, and therefore the Philippians were bidden beware of them, which St. Paul needed not to have done, if they had not beene troubled with them. And those Dogges he describes, in that they joyne workes of the law, and Christ together, in matter of salvation; these are in St. Pauls esteeme Dogges. And the reason hereof, may be grounded on Gods esteeme, on their behaviour towards other men, and in regard of themselves. For Gods esteeme, we may see it in Esay 66.3. he detests them as dogges. For their behaviour towards men, whom they goe about to seduce, they fawne on them, and use all manner of inticing, flattering, and false alluring words, Rom. 16.18. See the picture of a Iesuited Papist, a pleasing, humane, fawning nature, they creepe into houses, and when these dogges cannot prevaile by flatterie, then they snarle, and barke against them, by false calumnies, and slanders, and railings, and bitter scoffes, and the like; and this they doe when they cannot bite. But having gotten power in their hand, they persecute with fire and sword, and the most exquisite torments that they can devise. In regard of themselves also they are Dogges, rotten in nature, corrupt in life, filthie in their owne Courts: devouring their owne vomit, and God justly punishing them, by suffering of them to heape up wrath in store, 2 Pet. 2.22. and to returne with the sow that was washed, to wallow in the mire of corrupt courses. Hence wee may observe, and see, what a man is now brought to by sinne: he that would be like to God, is justly compared to the beasts that perish. Now all by nature are no better than dogges, who are all for their bellies, for present contentments, an envious and currish disposition against any that shall indeavour to crosse them in their unlawfull lusts: and that rule of reason which should over-rule him, and amend him, he so abuses it, as thereby he is made more like a Divell than a Dogge. Would wee be then changed, let us attend on that word, that is able of Lions to make Lambes, it can cleanse us throughout. Ioh. 15.3. It sanctifies and alters us. Morall precepts may restraine and alter outward practises; the Word that alters the condition and nature of men, it is the word of him that workes all with his spirit. And therefore take heed of them, and deale not more with them than thou must needs. They will fawne, they will not be dogged at the first, but till Religion altereth him, assuredly hee hath a currish nature. But to proceed. Hee saith not onely, beware of Dogges in generall; But beware of these Dogges, of the Concision, and these also ought we to beware of, for there is a perpetuall l[illegible: 1 letter]t[illegible: 1 letter]er of them: though those that the Apostle spake of are gone, yet the same spirit is now a dayes in many; fawners they are, and flatterers, yet doe they barke at Protestants: and of this sort are our Iesuited Papists and Seminaries. Our Fathers were troubled with them: let these take heed, for were these men dogges that presse Circumcision with Christ; and shall not such be also, that presse merits with Christ, Saints with Christ, and equall traditions with the Word of God. The dogges in St. Pauls time, had some excuse: Circumcision they urged, but it was first founded by God; but these men out of their owne braine endeavour to establish fancies: and where they cannot prevaile by conference, they by scattering of Bookes seeke to accomplish their intents. Magistrates therefore in their place ought to looke to them, and every private person looke to their owne salvation. We ought also to take heed of Neuters, such as are, or would be mediatours, and will be of every Religion, or rather of none, who jumble Religions, mixing truth and falshood, light and darknesse together. But hee that made distinction between the seed of the woman, and the seed of the serpent, made also eternall distinction betweene Religion and irreligion: though Iudas thought he might keepe faire quarter with the Pharisees and his master, yet his fawning kisse could not keepe him, but desperation overtooke him. So these Neuters, let them fawn never so much, let them halt betweene two opinions never so long, they shall at length know that they have betrayed their Religion, & desperation shall at length assuredly overtake them, as it overtook Spira. Take heed of them, there hath beene a continuall brood of them in the Emperours time: the Iewes had some liberty granted to them, because their ceremonies carried a shew of a reverend antiquitie. The Christians they were Ludibrium humani generis, there were even then (as St. Paul found) such Christians, as finding they were scorned, because they would be scorned of neither, took part with either. Quest. But some will say: What a great matter doe you make of this? is it not policy, and wisedome for us thus to avoid reproach, and to get the good will of all? Remember what [illegible: 1 letter]hrist saies, Answ. he that denies me before men, I will deny him before my Father. True say they, I yet may inwardly be sound in my heart, I may honour Christ, though outwardly, I may please others. What place is left for profession? with the mouth man confesses to salvation, and such as are ashamed to confesse Christ before men, Christ may justly denie to acknowledge them in that fearfull day of judgement. For shall we try all things to be sure of our temporall estate? and shall not we much more seeke to assure our spirituall and eternall estate unto us? God forbid. In the next place, Let us not be discouraged, or hindered in a good course, though these dogges barke never so much; yet they are but like the dogges who barke against the Moone; though we meet with many changes, let us keep our course still constantly, without turning aside. For thou must looke to be barked at before hand; thou art, or shouldst be a stranger to this world, and then assuredly the Dogges will take notice of thee. And comfort thy selfe, thou shalt be admitted into thine own Country, when these Dogges shall be kept out; as it is in the last of the Revelations.Rev. 22.15. And though we cannot have too harsh a conceit of them in regard of their estate; yet are we to respect the Image of God they carry about with them, and to esteeme of them as of such as may become Lambes. And thus did St. Paul respect, and reverence Agrippa: Yet see how [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] sharpe he is, not to those that are Heathen; but to those that making a profession of Christianitie, did adde Circumcision to Christ, where in we may observe his zeale for Christs honour.

VERS. 2. Beware of Evill workers. BEware of such, as in generall were bad, and in this particular especially, they were evill workers, thereby seducing men from Christ. Seducers therefore are evill workers, and Magistrates ought to looke to them. They are the keepers of the two Tables, and are to looke to the soules of men, as well as to their bodies. Let also private men looke to themselves, lest they be seduced by them. Neither is it likely, that these were onely seducers by false doctrine, but were also ill men and wicked livers: for God justly gives such up to wickednesse in life, that are seduced in judgment. And thus dealt he with the Scribes and Pharises, Doe not after their workes, (saith Christ.) Some thinke, if they so live as none can lay any grosse sinne to their charge, they are good enough, its no matter what the heart is, how ignorant, how dark, God wil beare with them. Alas poor ignorant men, is not the understanding Gods, as well as the outward parts? Thou shalt love the Lord thy God with all thy minde: the understanding is (sponsa veritatis.) And know, God lookes to purity of judgement; he cannot indure his children should be ignorant, for it is a dishonour to God for his children to conceit of things (in Religion especially) otherwise than is fitting, yea otherwise than they are.

VERS. 2. Beware of the Concision. THat is (as I formerly said) Circumcision; Called here by the name of Concision, because it tended to cut & make a division and s[illegible: 1 letter]ct in the Church, with a naturall and proper elegance, not affected, describing, and naming it by the effect. Its Gods use to call things from the event and effect of them. Why will you perish? That is, why will you doe those things that will lead you to destruction? the end of them is death, and those that neglect wisedome hate themselves. As it was also said to the Iewes, that neglected the Gospell; they judged themselves unworthy of salvation, because in effect, they hated themselves, and deprived themselves of salvation. Circumcision formerly had beene an honourable Ceremonie, serving for a partition between Iew and Gentile; and for a seale of the Covenant of grace; but the Ceremonie was to cease, it not having a continuall promise, it was to last till Christ came, & when he died, it, and all other died also. St. Paul, and Christ, and Timothy, were circumcised; but after the time came that Christ had broken downe the partition wall by his suffering, they did not only die; but were also deadly to all such as would maintaine the observancie of them: the use of them was prejudiciall to Christs honour, and therefore Paul bids us beware of them. And now adayes, this instruction by proportion is of good use. For are there not those that teach Concision? and that urge merits, as the Papists doe? take heed of them, they say wee are the Concision, we have cut our selves from the true mother Church of Rome. I answer, We have suffered a Concision, we have made none. And again, we acknowledge we have separated from these Romans, not from those that were in Pauls time, its they that have made a Concision, and cut themselves from the mother Church. But to passe from these, we have a Concision among us; and that in a contrary extreame, that thinke every Ceremonie, and thing that suits not with their opinion, to be Antichristian and Concision. Not considering, that there be many things urged, as fitting for order, being no parts of Gods worship; yet even for these things, they make a Concision, cutting themselves off from our Church, and unchurching us: Its dangerous for such; for when the member is cut from the body, it must necessarily die, and how can we receive grace from Christ as our head, but by union of our selves to the bodie, whereof Christ is the head. It must be our dutie to beware of all manner of seducers,Remedies against seducers. and to this end let us First, Remedy 1. get fundamentall truthes into our hearts, affect and love truth: for want hereof the Easterne Churches were given up to Mahomet, and Antichrist ruled over many in these Westerne Churches, because they loved not the truth. 2. Thes. 2.10. For none are seduced that are not cold in love. Secondly, Remedy 2. let us labour to practice that wee know, and God will give us a fuller measure of knowledge, whereby we shall learn to finde and know seducers. Ioh. 7.17- If any man will doe his will, he shall know. Thirdly, Remedy 3. Pray to God for wisedome to discern of Schismes and Heresies, and ill disposed persons: God hath promised us any thing that is necessary for our strengthening and bringing us to Heaven, God will not deny us so necessary an aide as this is. Fourthly, Remedy 4. let us looke that we keepe in us a holy feare, and reverence of God. Psal. 15.12. What man is he that feareth the Lord? him shall he teach in the way he shall chuse. And those things are we duly to observe, the rather because we shall ever finde seducers, it will ever be a hard matter for men to finde the way to Heaven. And though the doctrine and profession of Religion, be not ever in all places opposed, yet shall we ever finde the practisers thereof maligned: As it is in these dayes, where none are accounted of to be Protestants, that are not loose libertines, and thus instead of Concision from Religion, they joyne that with it which is quite contrary to the power thereof. Beware also of such; for their courses of life are as pernicious, as fundamentall errors, for none shall be saved for his knowledge.

VERS. 3. For wee are the Circumcision. IN these words, and those that follow, our Apostle describes, who are truely circumcised. We are the true Israel, the circumcised Sonnes of Abraham, who are members of Christ. The Philippians, they were not circumcised outwardly, yet were they truely circumcised, they had the truth of it; even as they that were under the cloud and in the Sea, were said to be truely baptized in the Cloud, and in the Sea. The Sacraments therefore, before and after Christ, were in substance all one, as the Church was one and the same, they may be said to be baptized, as we, and we circumcised as they: the difference was only in the outward Ceremony and shew, which the Church being then young had need of. It is the same Religion, cloathed diversly. Bellarmin saith, that their government was carnall, & the promises to them were carnall, but it is carnally spoken of him. Heb. 11. The Fathers before Christ, had respect to the recompence of reward: and in vers. 35. they accepted not deliverance, that they might obtaine a better resurrection: are these carnall promises? The Anabaptists, they presse rebaptizing, not considering that the same Covenant was before Christ, and after, in substance. So as every true Christian is spiritually circumcised, being once regenerate: before indeed he is uncircumcised, and a spirituall leprosie over spreads all his frame of body, and minde, which must be washed, pared, and cut off. Wee must part with uncircumcised hearts, eares, and lippes: that is, such eares as doe delight themselves to heare corrupt lewd discourse, such a tongue and lippes, as delight to u[illegible: 1 letter]ter, and let out words savouring of a rotten and uncircumcised heart: such eyes as doe delight th[illegible: 1 letter]mselves, in the beholding of lustfull and sinfull [illegible: 1 letter]bjects, whereby the heart is kindled in[illegible: 1 letter]o vaine d[illegible: 1 letter]sires. I say, a Christian must circumcise himselfe, his heart, and those parts that are uncircumcised, before hee can ever thinke to goe to Heaven, whither nothing that is corrupt, or uncleane entreth. Religion therefore is no easie thing. Circumcision is painfull and bloody. Mortification is very hard, corruption it must be cut off, though the blood [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] follow, else it will kill thee at length. Wherefore, wee are also to labour for circumcised hearts to understand Gods truth, his will and commandements; Cut off all extravagant desires, who by lit[illegible: 1 letter]le and little, take away comfort, and communion with God, its no mercy therefore to spare them. Circumcise thy eyes, pray with David, Turne away mine eyes from regarding vanity. Stoppe thy [illegible: 1 letter]ares at the charming of such objects as may infect thy soule: we can never injoy that beatificall vision hereafter, if we weane not our selves from the liking of these things. And though we cannot while we are in this house of clay come to that perfection we should; yet indeavour to it earnestly, and God will accept our very indeavours, and will further them; yea, we shall get the victory at length. If sinne begins to fall, it shall surely fall: the house of David in us shall grow stronger,Meanes and waies to mortifie sinne. and the house of Saul shall dayly be weakened. The meanes to this dutie, are First, know thy sinne, and thy particular sinne: by thy checks of conscience, and by the checks we receive from our enemies, who will spie what they can in us, thereby to scandalize us. As also, observe what thy thoughts worke most upon; what is the maine thing, that generally takes up your cogitations. When thou hast found out thy sinne, Make it as odious as thou canst: For Circumcision implies a thing that is odious, and superfluous: now all sinnes that be cherisht in us, may well be odious to us, for that it hinders us from all good, and clothes us with all evill, and makes all outward things evill to us; who otherwise, are no further ill, than as they strengthen our corruptions. It hinders us from all good duties, pride of heart and corruption doe dogge us: this made Paul cry, not of temporall bonds, but of the bonds of sinne and of death; Who shall deliver me, wretched man that I am, saith he? Rom. 7.23.24. Thirdly, having found out thy sinnes, and the abominablenesse of them: Complaine of them to God, as Hezekiah did of the blasphemous letter that Senacherib wrote, and challenge the fruit of Gods promise. For hee that bids us circumcise, Deut. 10.16. Promised that he himselfe will doe it, Deut. 30.6. Faith in the promises is an effectuall meanes to attain to them. Men come with doubtings, they see a great deale of corruption, they think their labour is vaine, they cannot be releeved against them, they are deceived. Touch but thou the hemme of Christs garment, flie to God in his name, and thou shalt finde this issue of sinne, though not wholly dried up, yet much abated. And here is the excellencie of Faith, that assures us of all the promises, concerning sanctification here, as concerning glory hereafter.

VERS. 3. Which worship God. THe Apostle places [illegible: 1 letter]ircumcision before worship: for unlesse there bee a cutting off,Three parts▪ viz. we cannot bring our corruption to performe duties of Gods worship aright. The Act, Worship.The words containe, a description of a Christian by his proper act, Worship, and by the proper object thereof, God; and by his most proper part, in spirit. And the word Worship, is taken for the inward worship of God, commanded in the first Commandement; also, comprehending our feare, love of God, and joy in him: issuing from the knowledge of the true God. All our obedience, issuing herefrom, is worship of God▪ including our duties to man, in obedience and relation to Gods Commandement. The ground of this obedience and worship, is the relation betweene God and the re[illegible: 1 letter]sonable creature▪ being the Image of God▪ now this image being lost in the fall of our first parents, wee must worship him, not onely as our creator and maker, but as reconciled to us in Christ, as he hath made us anew. The Object, God.Secondly, we are to worship him, as the well-spring of all grace, goodnesse, excellencie, and greatnesse. The most part, viz. in Spirit.Thirdly, As he doth communicate all unto us, he is ours, Christ is ours, all is ours: this should carry our soules to love him, be his, as he is ours: especially, to be his in Spirit. By which is meant the reasonable soule, understanding, will, and affections. And Secondly, with sanctified understanding, sanctified will, and sanctified affections. Thirdly, with all our strength, spirit, life, and chearfull readinesse. Wherefore, God is the proper object of spirituall worship. Trust on him, love him, joy in him, invoke and pray to him, and to him onely; not to the Virgin Mary, Saints, or Images, as the Papists doe. Mat. 4.10. Him onely shalt thou serve, as Christ saith, because our commandement is onely from him, and extends onely to him. The promises are onely from him, he onely is present, in all places, he onely supplies our wants, and he onely knowes, what our wants are; and how to helpe. Saints are not present in all places, they cannot heare many at once, nay they cannot heare our prayers unlesse they be present, they are finite creatures, they have no infinite properties. Christ, he bids us, invites us to come to him, he hath promised to heare us, and to ease us. And further, God knowes the secret wants, which the Saints cannot know, no, wee our selves know them not, and therefore are we to goe onely to God in all our necessities: because it is most gainfull for us to goe to him that can helpe us, nay we owe him this honour, by going to him, to acknowledge his omnipresence, his willingnesse and ability to doe good.

VERS. 3. In Spirit. THe Apostle in these words, shewes the manner of true worship, by the most proper, and fit part of a Christian; to wit, his Spirit, that is, as soule truely sanctified, lively, and cheerfully,Reasons why God must be worshipped in Spirit. with a willing and ready mind, fitly disposed. Contrary to outward, false, and hypocriticall worship. And the reason is, Because God is a Spirit, and therefore must be worshipped in spirit. Secondly, it is the best part of a man; and God who challenges all, and that justly, looks especially that he hath the best part. Thirdly, the Spirit hath a being of it selfe, and praiseth, love[illegible: 1 letter]h, and rejoyceth in God, when its out of the body; and the body is stirred up to this du[illegible: 1 letter]y onely by the spirit, it being of it selfe senselesse as a blocke: and outward worship without inward, is but the carkasse of worship. The Prayer of a wicked man is abominable, because he regards iniquitie in his heart, Psal. 66.18. And this spirit of ours without the spirit of God, cannot worship him: and therefore every one that is not changed, makes God an Idoll. Vse, This may deprive all such of comfort, as care not for this spirituall worship, thinking they have done enough, if they have mumbled a few idle words over: God accepts it no more than if they had sacrificed a dogges head, as he saith, Esay 66.3. And verily, what other is Poperie, but a bodie without a soule? when they worship in blinde sacrifices, in a strange language. Is this a spirituall worship? when they neither know what they doe nor say? Let us shew that we are not of their number: Come we with love, and with the intention of all our affections, and this will sway the whole man, body and soule; and so shall we worship him in truth, and not in hypocrisie as many doe, that bring their Idols with them; their mindes are on their pleasures and riches, though their body be present before God. And it hath ever been an error in the world, this limiting and tying Gods worship to outward worship of the body,Reasons why outward worship is so well liked and loved. with a kinde of ceremonious gesture: and it is very much liked for such like Reasons as these are. First, the outward gesture: as holding up hands, bending the knee, casting up the eyes, they are things that may easily be done. Secondly, they make a glorious shew in the eyes of the world ▪ its a commendable and good quality to be religious, especially if they bee observed so to be. Thirdly, its beneficiall to men: when as hereby they are knowne to be no Atheists, and therefore not that way uncapable of preferment, or the like. Fourthly, outward worship satisfies conscience a little: men know they must worship [illegible: 1 page] [illegible: 1 page] God, and go[illegible: 1 letter] to Church, that these are means to save men, and th[illegible: 1 letter]y thinke that in doing so, they stoppe the cryes of their consciences. Alas! Alas! these sleepie, blinded consciences of theirs, will [illegible: 1 letter]t length awake, and will accuse them, for the outward ceremonious hypocriticall worship of him, that requires the spirit to worship him with. Ob. But some men may say, how shall we know whether we serve God in spirit, or no? Answ. I answer, observe these properties. Signes of spirituall worshippers.First, W[illegible: 1 letter]ether thou lamentest thy defects in the best actions thou dost, and art not puffed up with conceit of the sufficiencie of thy performances. Paul found this in him; for although he lived, being a Pharisee, as concerning the Law unrebukable: yet when he was converted, he saw much corruption which before he knew not, and laments and bewailes it, Rom. 7. Secondly, Exami[illegible: 1 letter]e thy selfe, whether thou makest conscience of private closet duties? Of prayer in thy studie when none sees thee? Of thy very thoughts? Dost thou serve God with thy affections? and thy very soule? Dost thou weepe in secret for sinnes? yea for thy secret sinnes. Dost not thou doe good duties to be seene of men, as the Pharisees did? Contrariwise, wil[illegible: 1 letter] thou omit no place nor time, but alwaies and in all places thou wilt worship God. This must be done, for God is alwayes and for ever God and he is in all places, in private as well as publike▪ and therefore a Christians heart must be the Sanctum Sanctorum, where God must remaine present continually, and therefore he makes conscience of, and is humbled for the least sinnes, yea those that the world esteemes not of, and counts them as niceties, and that in as great a measure as ordinarily men are, for the greatest sinnes they commit. Thirdly, Canst thou indure the search of thy selfe? and thy infirmities by all meanes, by thy selfe, by others, by the word, by private friends? Nay, canst thou desire this search, that thou maist know thy [illegible: 1 letter]inne more and more? for this end, that thou mayst truely hate it, with a more perfect hatred? Canst thou truely appeale to God, as Peter did to Christ, thou knowest that I love and preferre thee above all? It is a sure signe of thy sinceritie which the world cannot have: and therefore when they see their sinnes laid open, they spurne at the ordinances, and spite the Minister and their true friends, that put them in minde of their faults, accounting them as their onely enemies. Surely they shall never be able to indure the search of God hereafter, and the last day when he shall lay them open, they shall be overcome with shame. A fourth signe is, That at the houre of thy death, this spiritual worshipping of God will give thee content, when nothing else can: Thou mayst say with comfort as Hezekiah did; Lord remember how I have walked before thee in sinceritie. When down-right affliction comes, outward verball profession vanisheth, with all the comforts thereof, then perisheth the hope of the hypocrite. Two things upheld Iob in comfort, in his great extremity: he was first assured, that his redeemer lived: and secondly, he knew his innocency in those things that his friends charged him with: and such times will fall on us all, either at the time of death, or before, when nothing but innocencie, and sincerity shall be able to uphold us. Labour therefore for sincerity and spirituall worship, Worship God in spirit, but let it be done outwardly also. But first, bring thy heart and intention to what thou dost, and that will stirre up the outward man to its duty, and for the performance hereof,Helps unto spiritual worship. follow these directions. First, learne to know God aright: For worship is answerable to knowledge, for how can we reverence God aright, when we know neither his goodnesse, nor his greatnesse? how can we trust on God, when we see not his truth in the performance of his promises, in the Scriptures, and in our owne experience: those that doe not these, know not God, for as the heart affects according to knowledge. So also its true in divinitie, as we know his justice wee shall feare, as we know his mercy wee shall love him, and as we know his truth we shall trust on him. Psal. 9.10. They that know thy name shall trust in thee: and in other places of the said Psalme, the Lord is knowne in the judgement he executeth, vers. 16. Secondly, know God to be the first mover and cause of all: men ordinarily feare the creature, attributing that to it, which belongs to the Creator. But God, he is the giver of all, and Christians looke on the secondary means, as to the first author and ground of all the rest, they behold the Magistrate as in God: feare them no otherwise, but in the Lord. Atheists they will not sticke at any sinne whatsoever, to get the love of those, that may bring them any worldly commodity. A Christian, hee pleases, and seekes the love of him that can make enemies friends, when he lists, and when its for our good; he knowes, in him we live, move, and have our being. Thirdly, make much of spirituall meanes: God he works by meanes, by his word, attend to it: it works love, feare, joy, and reverence in us: and therefore, no marvaile if those that neglect these meanes, are not acquainted with these graces of Gods spirit. 4 Fourthly, Lift up thy heart to Christ, the quickening spirit, 1 Cor. 15. Our hearts naturally are dead: Christ is our life, when thou art most especially called to love, to feare, to humilitie, pray to him to move thee, and yeeld thy selfe to him, and then shalt thou pray in spirit: as it is said in Iude 20. heare in spirit, doe all in spirit: doe outward workes of thy calling in spirit, for a true worshipper will out of spirituall grounds doe all outward works of his particular calling; as well as the workes of his generall Christian vocation. Let us therefore doe all things from our hearts to God, and to our neighbour: else will not God accept of our workes. It is the Iew inwardly, who shall have praise of God. The want of this sincerity, hath extinguished the light of many a glorious professour, and thereby hath brought a great scandall upon the true worshippers of God in spirit.

VERS. 3. And rejoyce in Christ. THe word rejoyce, implyes a boasting, or glorying of the heart, manifesting it selfe in outward countenance and gesture; as also, in speech, it also implies a resting on, and contenting in, the thing we glory in: proceeding from an assurance, that we glory in a thing worthy of glory, for they are fooles that delight in bables. Observe hence therefore, Doctr. 1.That those that will worship Christ aright, must glorie in him: For the worship of Christ is a thing that requires incouragement, and nothing can worke this incouragement like the glorying in Christ: and therefore Paul in the first part of his Epistle to the Romans, having shewed that God had elected them freely, and had begun the worke of sanctification in their hearts: he comes in the 12. Chapter: I beseech you (saith he) present your selves as a holy, living, and acceptable sacrifice, to God. And in Tit. 2.11. The grace of God teacheth, by incouraging us to deny ungodlines, & to walk unblameably, soberly, righteously, and godlily, in this present world. And therefore, whensoever wee grow dull or dead, think of the great benefits that we have by Christ, and it will quicken us, and all our performances. In the next place observe: Doct. 2. That Christ is the matter, and subject of true glory and rejoycing, and onely Christ: for they well goe together, a full, and large affection, with a full and large object: boasting is a full affection, the object is every way as full. First, as he is God and man, he is God full of all things, he is man full of all grace, and void of all sinne, he is Christ anointed to performe all his offices, he is a Prophet all-sufficient in all wisedome, in him are the treasures of wisedome: he teaches us, not onely how to doe, but he teaches the very deed: he is our High-priest, he is the sacrifice, the altar, and the Priest, and he is our eternall Priest in Heaven, and on earth: on earth as suffering for us; in Heaven as mediating for our peace. Who shall condemne us, it is Christ that dyeth? yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.34. He is also our King, he is King of all: King of kings, and Lord of lords, a King for ever, and at all times, subduing all rebellions within us, and all enemies without us; and he is all these so, as none is like him: and therefore is worthy of our glory. Reason. 2.Secondly, Christ is communicative in all these: he is Prophet, Priest, King for us, he is God, man, he is Christ for us: he sought not his owne, it was his communicative goodnesse that drew him from Heaven, to take our nature. Reason. 3.Thirdly, he is present, and ready to doe all good for us. he is present with us to the end of the world: nay, Reason. 4.Fourthly, we are his members, he is in us: we are his wife; nay we are him. Saul, why persecutest thou me? 1 Cor. 12. We are all one body with Christ. Reason. 5.Fifthly, We are even, whiles we are here, glorified with Christ: he is our husband, if hee be honoured, we his spouse also are advanced: if he be our King, we are his Queene: if the head be crowned, the body is honoured: and Reason. 6.Sixthly, all this is from God, and freely comes from him: Christ is anointed by the spirit, and sent from the father. 1 Cor. 1.30. He is made of God, wisedome, righteousnesse, sanctification, and redemption to us. And Ioh. 6.44. No man can come to me, except the Father who hath sent me draw him: and it is further said that God sealed him. So that we may rejoyce in Christ, because that thereby we come to joy in God, for he reconciles us to God, who called him to this office, which was witnessed at his baptisme, when as the whole Trinity bare witnesse thereof. But it may be questioned. Quest. What? may wee not joy in any other thing else but in Christ. I answer, Answ. there may be two causes of our joy. One principall;Causes of true joy. the other lesse principall. We must onely rejoyce in Christ, as the maine and principall cause of our happinesse. But we may rejoyce in creatures, so farre forth as they are testimonies of Christs love, and in peace of conscience, as comming from Christ: and in the word of God, as it is the Gospell of the revelation of Christ to us. For use. Vse. 1. We may observe this doctrine, as a ground of the necessitie of particular faith. For none can boast, but the boasting must arise from a particular faith, which onely is the true ground of every mans particular assurance. Secondly, Vse. 2. let it serve as a direction to every Christian that will rejoyce, let him goe out of himselfe and rejoyce in Christ, his King, his Priest, and his Prophet: let him observe what he hath done for him, and what he will doe for him, and thereby see himselfe perfectly happy, and In the third place, Vse. 3. Let us first boast, that we have Christ, and then in his benefits and blessings that follo[illegible: 1 letter] him. First, rejoyce that we have the field, then rejoyce in the pearle. And therefore the Apo[illegible: 1 letter]tle sayes not, rejoyce in faith, or in obedience, but in Christ: who being once mine, how shall I not have all things with him? Vse. 4. Those that are burdened with sorrow for their sinne, let them consider. Why doe they grieve? doe their sinnes trouble them? Christ, hee came to dye for sinne, he is their high-Priest, he came to save sinners. Doth the devill accuse them? let them know Christ chose them, he pleades for them, who can lay any thing to their charge, Christ he is dead, risen; nay he is ascended into Heaven. Are they troubled with crosses? That is the best time to rejoyce in Christ. We joy in tribulation, Rom. 5.3. When nothing comforts us, then hath Christ sweetest communion with our hearts. St. Steven, when the stones [illegible: 1 letter]lew about him, and Paul in the dungeon had the most sweet consolation, and comfortable presence of Gods spirit that upheld them. Nay in death, wee may glory most of all: it lets us into that state, into that sweet society with our Saviour and the Saints, the very hope whereof, doth now sustaine us, and cause us to glory here: as in Rom. 5.2. And death now is but a droane, the sting is gone, all enemies are conquered. Vse. 5.In the fifth place, See wherein the glory of a man, of a nation, of a kingdome consists: it is in Christ, and that which exhibites Christ. What made the Iewes rejoyce? marke the prerogatives they had. Rom. 9.3. Adoption, covenant, promises, and Christ. What made the house of Iuda so famous? and Mary so blesse her selfe? All generations shall call me blessed: Christ that vouchsafed to proceed out of her loynes, and from that stocke. Abraham rejoyced to see Christs day, though he saw it a farre off by the eye of faith. And what should we glory in above the Iewes? above other nations? but in this; the vaile is taken away, Christ shines, and we have the Gospell in its puritie. This the Apostle lookes for in the Corinthians, 2 Cor. 2.3. Having confidence that my joy is the joy of you all. Now what was Pauls joy? God forbid (saith he) that I should rejoyce, but in the crosse of Christ, Gal. 6.14. Let us not therefore rejoyce in peace, or plenty, fortified places, or the like. No, if we had not Christ to rejoyce in, we were no better than Turkes. Happy is the people whose God is the Lord; for in him shall we have fulnesse of joy and comfort: make use of this in time of temptation. When the divell would robbe us of our joy, fly to Christ, oppose him against all: oppose the second Adam against the first, he came to doe what ever the other did undoe. Learne to see the subtilty of the divell, and thine owne heart, and fill thy heart with the Scriptures, and with meditations of the promises, and they will cause our love to be so fervent, as all our service of God will seeme to be easie to us. As the time that Iacob served seemed nothing, for the love he bare to Rachel. But how shall wee know whether wee rejoyce in Christ, or not? Answ. I answer▪ by these signes: Signes of true Christian joy.First, when we glorie, see the ground whence it arises, whether from God reconciled to us or not. 1, Signe. If otherwise: remember that of Ier. 9.23. Let not the wise man glory in his wisedome, nor the strong man in his strength, all such rejoycing is evill. But let him that glorieth, glory in this, that he understandeth, and knoweth me that I am the Lord. 2. Signe. Secondly, If we glory in the Lord, it will stirre us up to thankes: What we joy in we will praise: if we joy in Christ, we shall like the Spouse in Canticles, ever be setting forth the praises of our beloved. Thus did Paul, Ephes. 1.3. and Peter, 1 Pet. 1.3. and therefore where deadnesse, and dulnesse is, it shewes no true Christian joy. 3. Signe. Thirdly, Our glorying will be seene in dutie: delight ever implies the intention to doe any good worke, and diligence. 4. Signe. Fourthly, if we glory in Christ aright, we shall not indure any addition to Christ; and therefore we shall abhorre that Popish Tenent, which puts so many additions to Christ, in the meritorious worke of our salvation. A true rejoycer in Christ, sees such all-sufficiency in Christs merits, and worke, that he abhorres purgatorie and such trash: and so much the more, by how much his glorying in Christ, is the more fervent and sincere. Christ is our husband, we are his spouse: if we cleave to any other, than to Christ, we are adulterers. No, let him kisse us with the kisses of his mouth, and none but he. Fifthly,5. Signe. this joy where it is, it will breed content in all estates: Paul could want and abound, and so can a true rejoycer: in Christ he hath all, he cares not for earthly wants, so he wants no heavenly comfort; if he be poore, he is rich in heaven; nay what he most complaines of are good for him, life or death, all's one with him, Christ is his, and in him all things. But it may be said: Quest. There are many Christians are not in this happy condition? I answer. Answ. Its their owne fault, to yeeld to the divels policie, and their owne weaknesse, that will not labour to breake through these clouds, and challenge the promises.

VERS. 3. And have no confidence in the flesh. THese words are in truth included in the former: for he that glories in Christ, will have no confidence in the flesh. But the Apostle notes this as a plaine demonstration and evidence of the glorying in Christ. For by the copulative conjoyning of them, it is all one as if he had said: what a man trusts to, he glories in, and what he glories in he trusts to, and is confident of. If in wit his glorying be, he trusts to it though it be to his ruine; as it fell out with Achitophel. If in eloquence of speech, hee trusts to it, and it brings shame, as it did to Herod. If in honour, hee trusts to it, and brings himselfe to dishonour, as Haman did. By flesh, is meant outward things, as prerogatives, priviledges, actions of a mans owne doing, and particularly, he aimes at Circumcision, which he calls outward, and that of the flesh. So as the observation that wee may gather is: That confidence in Christ, takes away confidence in outward things. The reason is: if Christ be fully all sufficient, what need is there of any outward thing to put confidence in? For these are two opposite things, and one overthrows the other. The second instruction is, That naturally men have confidence in outward things: Doctrine▪ for having not hearts filled with grace, they relish not Christ, but flye to ceremonious outward actions as their refuge. Nay, in the Church, till we be converted, we naturally flie to outward fleshly confidence. We have the Word taught to us, we come to heare it twice on the Lords day: alas what is this if thou be not transformed, and inwardly and outwardly conformed in obedience? Hast thou the Sacraments? dost thou uncover thy head, or bow the knee? these are good, and they seeme faire: but where is the heart? how is that prepared? hast thou an earnest desire to leave off thy course of sinning? and dost thou resolve hereafter to amend thy life? O here is the hard spirituall worke. So, in outward fasting, and abstinence, its an easie matter, the Pharisee did it often: but this is the fast that God hath commanded, to loose the bands of wickednesse, Esay 59.6. to fast from sinne. The suffering of the flesh, if it be separated from spirituall use, and almes, they profit nothing, 1 Cor. 13.3. All Pauls prerogatives, which were many, 2 Cor. 11, and 12. chapters. Yet were they in his account but drosse and dung, in comparison of Christ. Most men are like Ephraim, Hosea 10.11. as heifer[illegible: 1 letter], who serve to tread out corne, and to plow: Ephraim loved to tread corne where hee might eate his belly full; for by the law of Moses, the mouth of the Oxe that treadeth out the corne, was not to bee musled: men, they are delighted in the performance of slight duties, but to put their necke under the yoke, to plow its a hard worke, who can beare it? But some will say, Ob. O what doe you condemne outward duties, and use of them? I answer, Answ. wee may consider religious duties two wayes. First, as they are outward meanes to salvation, for so they are. Secondly, as they are expressions of inward truth, and so out of a sincere intire affection wee beare to them, and out of a desire to bee wrought upon by them, we doe them; thus they are commended that use them: but let them want but an inch of this, all is abominable, all is flesh. The Iewes, they boasted in the name of holy people, in their law, in the Temple, in the Holy land: yet for all these (saith God) you shall goe into captivity: against such Christ preached; Woe to you Scribes and Pharisees, you tithe mint, but let passe justice and judgement. And Paul, bee not high minded, but feare. And the reasons, why men are taken up with this fleshly confidence, are. Reason. 1.First, outward things are easie, and men cannot bend themselves to performe the hard matters of the law. Reason. 2.Secondly, they are glorious, and men desire to be observed. Reason. 3.Thirdly, men have a foolish conceit that God is delighted with the outward act, when the inward sinceritie is wanting. Reason. 4,Fourthly, men want knowledge of themselves; want the inward change, want sense of their owne unworthinesse, and Christs worthinesse. Reason. 5.Fifthly, God followeth such with prosperitie in this world; thereby they thinke God is well pleased with them, til the houre of death come, and then they finde all but froth. Quest. How shall we know whether our confidence is fleshly or not? Answ. I answer, where this fleshly confidence is, there is bitternesse of spirit against sinceritie:Signes of fleshly confidence. the Pharisees, the Doctours of the law, sate in Moses chaire, yet who more opposed Christ than they? Nay, they wholly and onely, in their whole course, sought to persecute him, and made it their trade. Secondly, where this fleshly confidence is, there is also a secret blessing of our selves, in our performance of good duties, without humiliation of our defects. Hypocrites think that God is beholding to them, and therefore doe blesse themselves in the deed done. In the fourth verse, hee comes to an argument taken from himselfe against those of the Concision.

VERS. 4. Though I might also have confidence in the flesh, if any other man thinketh, that he hath whereof he might trust in the flesh, I more. AS if he had said: if any other man may glory in the flesh, then may I much more. But I doe not thinke, that I have cause sufficient to glory in the flesh; therefore have not they, or may not they, glory in the flesh. And the reason, or ground of this proposition, is taken from his many prerogatives he had,St. Pauls prerogatives. which he comes to in the 5. and 6. verses following. Circumcision was the first prerogative before conversion, and it was not before the eighth day, to the end, that the childe might gather some strength to beare, and indure the ceremony, for it was of it selfe grievous, and a bloudy ceremonie. Wherefore it was that Moses his wife called him a bloudy husband: and this ceremony was not to be respited above eight dayes, that the parents might not be delayed in their comfort. Whence we may gather, that dying before baptisme is no necessary impediment to the salvation of the childe: for the same covenant is annexed to circumcision, that is, to baptisme: and the Papists that hold, that the death of children before baptisme hindreth the salvation of the infant, may as wel hold, that all the children that dyed before the eight day (being the day of circumcision) were damned. Secondly, observe this; that children, though infants, may, nay must bee baptized, if it may be with conveniencie; for children were circumcised, nay they were injoyned circumcision on the eighth day. Now seeing the covenant is the same, and given to children, now as then: why may not the seale therof be now given in their infancie, as then?

VERS. 5. Of the stocke of Israel. IAcob had his name changed of his wrestling with the Angell, and prevailed: St. Paul sayes, he was of that stocke of Israel that prevailed with God.

VERS. 5. Of the Tribe of Benjamin. THere were two Tribes of especiall credit: Iuda and Benjamin, they were Kingly Tribes. Benjamin was honoured with the first King, Saul the sonne of Kish, who though he were a cast-away, yet its a matter of great joy in the flesh, to have great men, personages, and learned men of their linage.

VERS. 5. An Hebrew of the Hebrewes. MOre ancient than an Israelite: for Abraham was an Hebrew, before Iacob was an Israelite: and he was an Hebrew borne, no proselyte, or converted Iew.

VERS. 5. As touching the Law, a Pharisee. BEfore Christs time, there were divers sects among the Iewes; as Pharisees, Scribes, Herodians, and Essaei; but the Pharisees were the greatest sect of all: and as the word signifies, so they did separate themselves as better than other Iewes whatsoever. And St. Paul layes downe this, as one especiall carnall thing, wherein hee might glory; hee was no common Iew, but a zealous Iew: so as thence we may observe: That there is a fire and zeale that is not kindled by heaven: but, as St. Iames saith of the tongue, is set on fire of hell, out of ignorance, blind zeale therefore is a ground of destruction: we are therefore to take heed; for unlesse our zeale have an eye, nothing is more tempestuous and troublesome, than that man is whom it possesses.

VERS. 6. Concerning zeale, persecuting the Church. WHere zeale is, if it be meant in the largest sense, it is very hot against all opposites, it hath the name from fire, separating Heterogenies, and gathering things Homogeneall: our Apostle was none of those drowsie professours, that would be content to mingle Religions: so as, where there is no opposition there is no zeale: and therefore those that would reconcile religions, false and true, they have not a sparke of zeale, but are key-cold. Againe, Paul well joynes persecution and a Pharisee together ▪ for there was never hypocrite but he was a persecutor. For he, making and grounding his profession on pride, and a desire to be counted holy, when a downe right person esteemes him not, but by his integrity puts the others outward profession out of countenance, presently hee falleth a persecuting; especially if his hypocrisie brings any profit, or gaine. As it was with Demetrius in the Acts. And as it is now with the Romish Church, whose chiefe end is profit, as appeares by their Purgatorie, Indulgences, Pardons, Dispensations, and the like: you shall have as much Masse as you will, and as little preaching. We may observe further, That carnall zeale is persecuting zeale, and the persecuting Church is the false Church. Christs flock never persecutes wolves, it will not indeed indure to bee neare them; but its not cruell against them. The Papists indeed they speake much of their mildnesse and meeknesse, but what is the reason? their hands are bound, Solve leonem, & senties leonem, loose the Lion, and then shall you find he is a Lion.

VERS. 6. Touching the righteousnesse which is in the law blamelesse. THis was a great prerogative. Obj. But how can he be said to be blamelesse as concerning the law, when he was without the law? Rom. 7 9. I answer, its true he was without the law, in respect of the inward man, in respect of sanctified knowledge, love, and feare▪ but in regard of his outward course of life, no man could blame him. Let this be observed by carnall civill men; they may bee blamelesse as concerning outward conversation, and yet without the law. Quest. But if he was blamelesse as concerning the law, how could hee blame himselfe so as hee did? Rom. 7.15. Answ. I answer; St. Paul then had a new esteeme and judgement, hee had a new light which shewed him much corruption, where before he saw none. This meets with weake Christians, that thinke themselves unconverted, and cast-awayes, because they see a great deale of sinne in them. Paul was without blame, now miserable man who shall deliver me. Christians therefore are to bee comforted: and to know that they are not the worse, because they see themselves sinfull daily more and more, but that they are better, as to whom God does dayly bestow the light of his holy spirit, to make them see more clearly into their estates. We know that we see onely the moates where the Sunne shineth, yet cannot we deny but all the ayre is as full as that part which the Sunne inlighteneth. Let not such therefore be discouraged, but let them know, where there is any opposition, there is spirit as well as flesh, and that at length the spirit will have the victory.

VERS. 7. But what things were gaine to me, those I count losse for Christ. THose things and priviledges, that formerly hee counted gaine, now hee counts them losse. It is good therefore to teach by examples: as St. Paul does here inforce rules by his owne experience and example. It is also expedient sometimes, to speake of prerogatives, and priviledges that a man hath in himselfe, and its not universall that wee must not speake of any thing, that might concerne our owne praise. For we may doe it as St. Paul does here, to beat downe the pride of others, that are vaine glorious; or wee may as Paul does, lift up our selves to abase and beat down our selves the lower. In the third place, when God vouchsafes his children any outward priviledges, he doth it for the good and helpe of others, though we see it not at the first. Paul had these priviledges, that hee might beate down the pride of the Iewes more powerfully. And Solomon had all abundance of wisedome, riches, and the like; why? But only that he might without controule judge of all, as of vanitie and vexation of spirit: and make it to bee beleeved more firmely. For had an ordinary man said it, men would have thought its easie for him to say so: but if he had tried thē, he would have been otherwise minded. In these latter times, our best teachers were at the first Papists, and of the more zealous sort: As Bucer and Luther, being also learned men; as also Peter Martyr and Zanchius, was brought up in Italy, and all this, that they seeing once their blindnesse, might be the more able to confound them, as being not a whit inferiour to them in any outward respect whatsoever, when they were of their beleefe. In the fourth place, God (having to deale with men of a desperate condition) suffers great and famous men to be in ignorance, nay to be persecutors, that after their conversion they might comfort weake Christians: and therefore let them comfort themselves, doe they finde that their sinnes are many, and great? Paul was a Pharisee, a persecuting Pharisee, and continued so a long while Nay, after his conversion, he complaines of a body of sinne, and yet found mercie, and therefore doe not despaire. But to proceed, wee see what St. Paul was, and what now he is, how his judgement is quite contrary to that it was; for where grace is, it makes men opposite to themselves: and therefore this re-creation, is called a new creature. Paul quite contrary to Saul, and yet both one person. Out of which we may gather; First, That a man before conversion, hath ever that which is his gaine: for wee are prone to thinke too highly of naturall things, and our esteeme shall be grounded upon probabilities, rather than we will lose our esteeme of them. For we know this outward gaine is easily gotten, the duties are easily performed; faire outwardly, and will procure praise from men, which is all we naturally looke for. Secondly observe hence; That, that which we before conversion thought gaine, is indeed losse and unprofitable, nay it is dangerous: for things may in use be good, but in abuse dangerous. Riches are good in use, but in abuse mammon and thornes, as Christ termes them. Circumcision, and Sacrifices, and Baptisme, in themselves were good, and many things are still good: yet when we trust in them, and neglect inward graces, sacrifice is no more acceptable than a dogges head. Good workes are in their proper nature good, yet if wee relye on them, they stoppe the way to Christ. So as it is our wicked and abusing affections, that hath brought an ill report on the good creatures of God, so as to us they are drosse, and dung, nay losse: these termes doth the holy spirit give to alienate our affections from these earthly things; an outward, civill, and conformable life, are, by our too high esteeme of them, stoppes, staying many from Heaven: for while they tell themselves they live honestly and justly, doing no wrong, they suppose themselves to be very Saints, and looke no further. But every true Christian knowes his infirmity, and the more he is inlightened, the more hee sees his darknesse: he knowes these things cannot be gaine to him. For first, he knowes they are meaner than the soule: these are earthly, the soule is from heaven; these are outward, the soule is spirituall; and therefore is onely satisfied with spirituall and heavenly comforts. Secondly, A Christian sees these things are fading▪ arising of nothing, and tending to nothing; contrarily, he knowes his soule is eternall, and requires comforts that may last with it for ever. For those that joy in these outward things, when they leave him, or he leave them, as of necessitie he must; its true they vanish to nothing: but he cannot, but must continue comfortlesse for ever, and undergoe the just wrath of God. Furthermore, a Christian doth not only know these things to be no gaine, but he also knowes them to be losse. For thats losse which a man findes by experience to be losse, when his understanding is awakened. But all things outward, what ever they bee, whether that a man is a Christian by profession, or that hee is a Preacher, who hath good utterance, and is imbraced of the people, and approved of, or what priviledge else soever: when the conscience is awakened, they breed more horrour; at the houre of death when we are to give an account of them, and they set us further off from Christ. A prophane person is nearer conversion than a proud Pharisee: as Christ saith; the publican, and harlots, goe before you into the Kingdome of God: the reason is, because they that are thus outwardly affected, sing peace to their soules; whē as the prophane man hath no starting holes of excuse, his vilenesse being more manifest. Secondly, God detests such boasters, more than those that are outwardly prophane: and therefore Christ inveighes against such ever. Woe to you Pharisees, Hypocrites, and often threatens such with the punishment that is provided for hypocrites, as if those were the men which his soule ab[illegible: 1 letter]orred, and for which onely hell was prepared. But how shall we be qualified, that outward things may not be hinderers of us? First, looke to the foundation of all conversion▪ consider the nature of God, and his law: by them we shall see a further degree of holinesse, than the best of us can attaine to. The excellencie of Gods nature is such, as Gods children have beene ashamed to be in his presence: As Iob when God spake abhorred himselfe. Peter when he saw the power of Christ, said; Depart from me Lord, for I am a sinfull man. We are therefore to thinke often of the presence of God, before whom ere long we must all appeare. Secondly, Bring thy selfe to the spirituall meaning of the law; as Paul did. Rom. 7. See into thy thoughts, and behold the uncleannesse of thy heart. Thirdly, converse with those that are better than thy selfe, and compare thy selfe with them. Not as the Pharisees, who compared themselves with the Publicans: and herein are many deceived, and by undervalewing others, they over-valew themselves. For things compared with lesse, they seeme somewhat; but with bigger, seeme nothing: it ought not to be so with us, let us compare our selves to that rule that we live by; and to such examples as we are to follow. Compare we our selves with Christ, our righteousnesse with his, and then shall we see our wants. Fourthly, Practise that which Christ so much beates on, that is, selfe-deniall: hate father, mother, world, nay thy selfe, or never thinke to come to Christ; they will be losse to thee, unlesse thou account them losse: the young rich mans wealth made him a loser: the love of the praise of men, kept the Pharisees that they could not beleeve. Whosoever nourisheth any lust, it will rule him and his affections, that he shall make it his gaine, be it never so vile in it selfe. But St. Paul being guided by another spirit, casts away all, and so must we; if we will not lose Christ, and suffer shipwracke, cast away these commodities that loade us and hinder us in our course. Neither is it meant here of an actuall casting away of our goods, thereby to establish the foolish vow of povertie; But herein is meant a judicious discerning of the true worth of these things in comparison of Christ, and from thence a preparation, and ar[illegible: 1 letter] solved minde, to part with all that may hinder us from the injoyment of peace of conscience, and the love of Christ. For a man may have a weaned soule, in the middest of abundance: and he may live in the world, though not to the world, which is a dutie easily spoken of, yet not easily performed: neither was it easily wrought in our Apostle, who being a persecutor of the Church, was powerfully altered and changed from Heaven: and thus doth God deale with his children, whom hee doth first cast downe and afflict, that they may finde by experience, that these outward things can stand us in no stead▪ it may be hee suffers them to fall into some grievous scandalous sinne, that they might see the bodie of sinne that lies in them, and seeing no good, nor help in themselves, their desires are stirred up to the imbracing of some better thing, wherein they may finde comfort: then doth God reveale Christ to us, to whom he will have us to flie, and say: Lord what wilt thou have mee to doe? So as this power of changing our selves, is not in our selves, but it is an almightie power. If we thinke therefore that wee are selfe-lovers, goe to God, present thy selfe in the meanes, and then our eyes shall be opened to see and discerne good and evill: For God hath promised to annex his spirit to the use of the meanes, if that wee in obedience submit our selves to them.

VERS. 8. Yea doubtlesse and I count all things but losse. THe words containe a kinde of correction; as if in few words he had said: All things, whatsoever I formerly boasted in, nay my very priviledges, I count them not onely dung, but I doe count them to be losse to me: nay, I have suffered the losse of them all, in comparison and for Christ my [illegible: 1 letter]ord. Yea, I desire to expresse the earnest intention of my affections, by my desire to win him, to know h[illegible: 1 letter]m, to be found in him, and to formable to his death. In generall observe: The Apostles resolution, and zeale, his assured certainty, his large heart being not able to expresse his affection (but by many words) viz. his love of Christ, and hate of all outward things whatsoever. Therefore we also in maine fundamentall points must be resolute, carrying a full saile; as in the truth of the thing there is a certainty, so in us there must be an assured perswasion thereof. For even from these uncertaine irresolute hearts comes Apostacie, men being not grounded, are carried about with every winde of doctrine: and hence also comes different measures of grace in Christians; some say with Paul, Doubtlesse: others are of doubting hearts. But the end of the word is to settle us. Ephes. 4.13. And though it be never so true, yet if we not beleeve it; though the foundation be sure, yet if we not build on it; the tru hand force of it, is not good unto us. In the second place, f[illegible: 1 letter]om the Apostles example: We are to learne in fundamentall truthes to be zealous. The Apostle speaking of any thing that [illegible: 1 letter]e[illegible: 1 letter]kes competition with Christ for value, how doth he vilisie it? that he hath not words sufficient to e[illegible: 1 letter]pr[illegible: 1 letter]sse his fervent hatred thereof. For zeale is such an affection as causes a constant hatred against any thing that opposes that which we intirely love: even such a hatred, as will cause us not to indure to heare of it: And God therefore promiseth Ephraim he shall so abhorre Idols, as he shall not have to doe with them. And indeed a jealous God, and a zealous heart doe well agree; when wee have to doe with any one that opposes God in his [illegible: 1 letter]ruth, we are not to be cold, but to be zealously affected. In the third place: Wee are to learne to bee large hearted, in expressing our affection wee beare to the truth: and therefore we are to bee ashamed of our shortnesse of breath, in speaking or meditating of Gods honour, and glory, and his truth. But particularly from our Apostles esteeme, wee may learne: That Gods children have sanctified and regenerate thoughts and esteemes. For with new soules, they have new [illegible: 1 page] [illegible: 1 page] eyes, new senses, new affections, and judgements; what they saw before to be gaine, they see now to be losse. Beasts we know conceive not of mens matters, neither doe weake simple men of state matters: that which weake silly men admire, the Apostle scornes and contemnes. Moses accounted of the afflictions with the children of God, more than of the pleasure of Egypt. We may observe this as a marke to know our estates by: what is high in thy esteeme? is honour, riches, pleasure, or the like? thou art not yet throughly sanctified; for if thou wert, thou wouldst have a sanctified judgement. But some may say, did Paul esteem all things to be losse, yea his good workes? I answer, good workes in their own nature are good: but weighing them with Christ, as Paul did, they are also drosse, and dung. Secondly, it teaches us, that wee are not righteous, or justified, by any workes ceremoniall, or morall, either before or after our conversion. The Papists alledge works as meritorious, we contrarily doe disclaime them. As to that purpose: I (say they) you meane ceremoniall works: we say no, we meane also morall. For Paul was unblameable as concerning the works of the law, and yet counts them dung. O (say they) St. Paul meaned those works before his conversion, and not those after his conversion. I answer, yes; all things in respect of Christ, I doe now account them as drosse, and losse. To prove this the fuller; If nothing after conversion bee perfect, then cannot they intitle us to heaven, but all our best works, in state of regeneration are imperfect: to prove this; See the examples of David, a man after Gods owne heart, Psal. 143.2. None righteous in thy sight, and who can say his heart is cleane. And Esay 64.6. Wee are all as an uncleane thing, and all our righteousnesse as filthie ragges. O but Bellarmine sayes, the Prophet speakes this in the person of the wicked. I hope he will not put the Prophet into that number; for he saith, wee, and our, and our righteousnesse; not our ill deeds; and all our righteousnesse. Nay of himselfe in particular: Esay, saith as much in Esay 6.5. And besides, the wicked doe not use to pray, as the whole Chapter is to that end. And Daniel also includes himselfe in his confession, Dan. 9.20. And to prove this by reason; We know that weake and corrupt principles, must needs produce imperfect effects: now the principles of all our motions, are evilly affected; our understandings, memomories, affections, all are corrupt and weake. Corruptions make combates in all parts of the soule and body: in whatsoever therefore we doe, there is flesh and spirit; and their owne Authours agree hereunto: as Ferus, and Catharen a Cardinall of their owne, sayes there is donatajustitia, and inhaerens. When the question is what we must leane to, it must be onely on Christ and his righteousnesse, wherewith from him we are indowed. And a Pope of theirs, Adrian the fourth, saith that all our righteousnesse is as the reed of Egypt, which will not onely faile us if we rest on it, but will pierce our sides. St. Cyprian saith also, that he is either Superbus, or Stultus, that sayes or thinkes he is perfect. And good reason, for that which shines in the eyes of m[illegible: 1 letter]n, in Gods esteeme is base. In thy sight shall no flesh be justified: Now there are divers degrees of judgements; in Gods judgement none sh[illegible: 1 letter]ll be justified, nor in judgement of l[illegible: 1 letter]w, for in many things we offend all: and for the judgement of the world, what is it if it cleare us? can that [illegible: 1 letter]cquit us, if God and the law condemns us? & for the judgment of our owne consciences, if they be cleared they will condemne us. Yea the Papists are not satisfied in their own consciences for this point. For if there may be a perfect fulfilling of the law in this life, by a mans owne inherent righteousnesse, why doe they teach the doctrine of Doubting, as necessary to salvation? But how ever they may br[illegible: 1 letter]bble in schooles to maintaine this their assertion, yet when death comes, they must flye those shifts, and lay hold onely on Gods love. Some will say: what are the graces of Gods spirit? are the sacrifices, the sweet odours, and ornaments of the spouse, are these dung? I answer, Things admit of one esteeme simply considered, and of another comparatively; starres in the day are not seene, yet in the night are great lights. So workes in regard of Christs workes, are not visible, are nothing, but in themselves are good. Secondly, I say there are two courts, one of justification, another of sanctification: in the Court of justification merits are nothing worth, insufficient: but in the Court of sanctification, as they are ensignes of a sanctified course, so they are jewels and ornaments. But the ignorant Papist objects against us, Obj. saying that we discourage men from good workes, because we doe so basely esteeme of them. I answer. Answ. A sick man cannot eate meat, but it breeds humours that strengthens the disease: shall he therfore forbeare all manner of meats? No, for meat strengthens nature, and makes it able to overcome the power of the disease. So by reason of our corruption we have within us, we halt in every good worke we put our hand to: shall we not therefore worke at all? Yes, for notwithstanding our weaknesse, though we merit not any good, yet God he over-lookes the ill-nesse of our workes, and accepts and rewards the good that is in them, giving us comfort and assurance of our justification, by the sanctified fruites, which though imperfect, yet are true. To conclude, Seeing we cannot have Christ, putting any confidence in outward things: Let us labour to get an esteeme of the weaknesse and imperfections that are in them, as also in our persons, and actions: that wee may hunger after Christ. To this end, dayly renew we our repentance, and examination of our hearts, and when we doe any good, Examine what weaknesse, want of zeale, want of affection or attention hath possessed us in our performances (of praying, hearing, reading the Word, and the like) and want of watchfulnesse in our courses, and then shall we be of St. Pauls mind, all will be naught. And take heed of spirituall pride, and conceit of any good in us, for it hinders spirituall comfort from us. Let us meditate of the greatnesse of Gods love to us, and the infinite reward, and it will make us ashamed of our weake requitance of Gods love to us. Consider the multitude of our sinnes, before the time we were called: and consider of our pronenesse to spirituall pride, let us by all meanes abase our selves. For those that God loves, he will have them vile in their owne esteeme: for it is his method; First, to beate downe, then to raise up. And therefore Iohn he comes thundering, Hypocrites, generation of vipers. Then comes Christ; Blessed are the poore, those that hunger and thirst after righteousnesse: as if onely they were blessed that feele their wants. We must disdaine any other titles to any good, but onely in Gods mercy, and accordingly give the glory of all to him. Thus did the Church militant, Not to us, not unto us Lord, but to thy Name: and thus doe the Church triumphant, Rev. 7.12. Honour, glory, and power, bee to the Lambe; those that doe not thus, are no members of the Church. Last of all, Let us take heed of extenuating sinne: the Papists tell us of divers sins that are veniall, such are surreptitious thoughts, taking of pinnes, stealing of points, and the like; these they call veniall. But we must know, (to admit, that sinne, as a sinne, to be veniall, is a contradiction, though God doe pardon it, for that is out of his free mercy) these surreptitious stealing motions, that unawares doe creepe into us, though the Papists doe make them of small account, God may punish with his fierce indignation. Moses, his anger kept him out of Canaan. Adam, his apple, cast him out of paradice, every sinne is a breach of the law, the least sinne soiles us, we must give account of idle words: and the wages of any sinne (though never so small) is death.

VERS. 8. For the excellencie of the knowledge of Christ Iesus. THat is, either all things are losse to me, that hinder me from the knowledge of Christ Iesus; or, all things are losse in comparison of Christ Iesus. Wherefore, before wee can know Christ as we ought, wee must know all other things to be losse: for when we learne to know Christ aright, we then cast those things out of our affections, which would else keepe Christ out of our heart. Wherefore its no wonder that great Schollers, should bee erronious in many points of Religion: for looke to their lives, and we shall see them envious, and ambitious; they maintaine Idols in their hearts, they account not those things losse, which must be losse, or else they must account Christ losse. Secondly, This knowledge of Christ is an excellent knowledge, better than the Iewes, who had all their knowledge shadowed out in ceremonies: but this is unvailed, and therefore Christ said, Blessed are the eyes that see those things that you see. And as the estate of the Church growes more excellent now, than before Christs comming, and shall be most excellent hereafter in heaven: even so our knowledge doth, and shall grow in its excellent perfection.Wherein, and how the knowledge of Christ exceeds humane knowledge. Its better also than humane arts and sciences: not in regard of the Authour, for all knowledge is from God; but First, in regard of the manner of revealing therof: for whereas we come to the other by the light of nature and reason, this is inspired into us by the spirit. Secondly, In regard of the matter of this knowledge: which is farre beyond the other, for this teaches the natures and person of Christ, God and man in one person, which may swallow up the thoughts of man. Great is the misterie of godlinesse. In the next place, It teaches us his offices: that he is a King to rule over us, and deliver us, a Priest to make us acceptable to God, a Prophet to teach and instruct us. And thirdly, it teaches us the benefit of his offices: exercising them in his state of humiliation, and exaltation. Fourthly, It teaches us to know our duties: to entertaine him, rest on him, glory in him only, and that all other things are losse in comparison of him. This knowledge is better than other knowledge, in the effects it hath: it being a transforming knowledge, 2 Cor. 3.18. It makes glorious, happy, full of comfort, carrying the spirit with it, which changes us into his similitude, and therefore is it called the word of the spirit. In the fourth place, its better than other knowledge, In regard of the depth of the knowledge: and therefore called, The manifold wisedome of God, Ephes. 3.10. That a virgin is a mother, God is become man, this is farre above naturall reach, and therefore Christ may well be called wonderfull, Esay 9.6. who being God, should be also man, die, rise, and ascend farre above all power. Fifthly, This knowledge is a sweet knowledge: and therefore excellent. It telles us who were miserable, and lost; it telles us also of redemption, of a kingdome, of a Saviour. How sweet are thy testimonies to my mouth, Psal. 119.103. And if the promises here bee so sweet to us, what shall then the accomplishment of them be to us hereafter. This knowledge, furthermore is excellent, In regard of the continuance thereof: the knowledge of other things dies with the things; the world must perish, and what use is there then of our skill in the nature thereof: onely this knowledge abideth for ever, working grace, love, heavenly mindednesse, and brings us tis to glorie. In the seventh place, This knowledge of Christ, teacheth us to know God aright: his justice in punishing sinne his wisedome and mercie in reconciling us to him, and in willing that Christ should become man, and dye for us. Neither could we know these things, but by knowing Christ, who is the ingraved image of his father. Furthermore, It teaches us to know our selves: our filthinesse, our ignorance, in esteeming tri[illegible: 1 letter] lingly of sinnes, counting them veniall: But great surely must the sore be, that necessarily requires such a salve, and such a Physitian as Christ, and his blood to be shed for the curing thereof. In the next place, This knowledge is altogether sufficient in it self without all other knowledge; and none without this to make a man wise to salvation, both of soule and body; and all men without this, are but fooles. Vse. 1.For Use hereof. This improves the shallow conceit men have of Divinitie: that the knowledge is but shallow, that every man may know it, and that any man may soone have enough thereof. But alas, St. Paul had a large heart, and had more in[illegible: 1 letter]ight into the deepe mysteries of this knowledge than such, how ever they boast, and yet he desires more, and could not pierce to the depth therof, for none ever could doe it but Christ Iesus onely. Nay, the very Angels they desire to pry, and look into, and to know more of these deepe mysteries, 1 Pet. 1.12. Its therefore no shallow knowledge. In the second place, Vse. 2. This ought to put us in minde to put apart times, to meditate of the excellencie of this knowledge: and to this end, we are to emptie our selves of whatsoever fills us. Especially, we are to emptie us of sinne, and of care for the world, and the vanities thereof, and the knowledge of them: because both it, and they shall all perish; make no excuses of venturing displeasure, or suffering discommodity: true love pretends no delayes, nor will indure them. Behold Lord, halfe of my goods I doe give to the poore, and I doe restore to every man his owne, said Zacheus. In the next place, Vse 3. We must call upon God to open our eyes: that we may see and know his nature, his offices, his benefits, and our duties, to know more distinctly, effectually, and setledly, to see the wonders of his law: that we may be even ravished, when we behold his fulnesse. We In the fourth place, Vse. 4. are to frequent places, where we shall have a fuller knowledge of Christ: such places where the commerce is betweene Christ, and the Church, in the 5. Cant. 1. vers. Christ had made love to his Church, and woed her by his gracious promises: she in the 2. ver. being drowsie, pretends excuses. Hereupon Christ goes away, but leaves a gracious scent of his quickening spirit, enough to stirre her up to seek after her well-beloved that was gone (to the 8. vers.) who asking after her well beloved, those whom she enquired of, enquired of her who he was? and upon her description of him, are enamoured with him, and stirred up to seeke him also: (where by the way marke the benefit of conference) Cant. 6.1. and are told that he is gone into his garden to the beds of spices: that is, into the congregation and assembly of his Saints. If we will know Christ therefore, wee must goe into these gardens, where hee is ever present, and there will he teach us. Vse▪ 5.And then shall we be stirred up to magnifie Gods goodnesse, and mercie, that hath reserved us to these times of knowledge: and this marvailous light, wherein we are more blessed than Iohn, who was the greatest of those borne of women, we see (more than he saw) Christ our Saviour, already ascended, to bee our eternall high-priest.

VERS. 8. My Lord. THis is the end of all our knowledge, to know Christ to be our Lord, for else the Divels knew Christ Paul I know, and Christ I know, said he to those Conjurers, but he could not know Christ to be his Lord. My Lord. Not onely for his title that he hath in me, but My Lord, for the title I have in him: My Beloved is mine, and I am his. Mine he is, for he made himselfe mine, by redeeming me and paying the price for me. My head, from whom I receive force and vigour, my husband, my head of eminenci[illegible: 1 letter]: briefly, my Lord, making me his, and stirring up in me, a love and desire to make him mine, and to rest upon him by faith. In the Covenant of grace therefore, there is a mutuall consent betweene God and us: he is ours, we are his by faith to trust on him, and by love to imbrace him, which stirres up the whole man to obedience; we may not think that this proceeded from a spirituall pride in the Apostle, as though he thought himselfe the onely darling of Christ; no, they are the words of a particular faith, and love, in the Apostle; not excluding others from the like, for every Christian must labour for this faith, that we may know Christ to be our Iesus, our Saviour which we shall be assured of; for if he makes us his, hee will make us to love him, and to say from our hearts, my Lord, and my head: his love of us, is the cause of our love to him; we love him, because he loved us first, hi[illegible: 1 letter] knowl[illegible: 1 letter]dge is the cause of ours, he chose us, and therefore we chuse him, and if he loved me when I hated him, surely now I love him, he must needs love me. Againe, we shall know that we are Christs: for then there will be a likenesse of Christ wrought in our hearts. For that spirit that stirres us up to own Christ, doth ever worke the Image of Christ in our soules, as a seale it imprin[illegible: 1 letter]s on our soule the image of Christ, in all graces, of love, meeknesse, heavenly mindedn[illegible: 1 letter]sse, and goodnesse: if we be the spouse of Christ, we shall represent and shew forth his glory, for the woman is the glory of the man. Else what ere we boast, wee are therein but hypocrites: wee must forsake all in regard of Christ.

VERS. 8. For whom I have suffered the losse of all things. HEre St. Paul confirmes his resolution and judgement of the value of Christ above all other things: first, he said he accompted him gaine, and all other things losse: lest men should thinke these were but brags, he inferres he had suffered the losse of all for him, and therefore did so highly esteeme of him: and then it was he was for Christs sake stripped of all, he was in want, hungry, naked, went in danger of his death often, nay he willingly suffered the losse of his priviledges, he was an Apostle, yet not worthy of the name, as he sayes: and for his care in his office, though he were very diligent, yet by it did hee not looke to merit: he suffered the losse of all willingly, he wrought this on his heart, to lose all for Christ: which is the dutie that a Christian must learne, not to be onely a patient, but willingly to lose, to part with all: and therefore wee are bidden to examine our selves, to judge and condemn our selves; and though the Lord hath not called us to the losse of all, yet winne thus much of thy minde, as to be prepared for to lose all when we shall be called thereunto, and that in regard thereof, we may say we have parted with all, for in that we part with themin our affections, God beholdes it, and takes notice thereof, and likes it, and lookes for it, and therefore he bids us leave all and follow him, and if we forsake not all, honour, credit, yea our lives, we cannot be his Disciples.

VERS. 8. And doe count them but dung. SHewing his lothing of them, and that he could not in dure the thought of them, but did abhorre it as dogges vomit or dogges meat, accounting it fit meat for none but such dogges as he spake before of: if therefore we love Christ, there will bee a detestation of those things that crosse the power of Christs merits, in the same degree that we love Christ, and we will expresse our degree of love of him, by expressing the degree of hatred we beare to other things in comparison of him. Quest. But why doth the Apostle so often inculcate these words? Answ. To shew the expression of the largenesse of his owne heart, and thereby to worke an impression thereof in the hearts of the Philippians. Secondly, to shew the power of the spirit, that where it once leades, it leades further and further to a higher degree of love of Christ, that the longer he is loved, the greater will love grow, and more fervent, so as the spirit constraines the person where it rules, that he cannot but speake, Acts 4.20. Thirdly, to shew the excellencie of the subject, he dwels upon it, that we should thinke highly of it: Also Fourthly, to shew the necessitie thereof, without which we cannot looke for salvation. Fifthly, to shew the difficultie of comming to this esteeme of Christ, and to subdue our proud imaginations of our owne selves, which however it will prove a hard and difficult matter. Lastly, in regard of the Philippians, he knew it would be a difficult matter for them, and therefore he sought out fit words to expresse the nature of the subject, and the truth of his esteeme, thus did the wise man, Eccles. 12.10, 11. who knew that the words of the wise man are as goades: its our dutie to take notice hereof therefore, and to learne in what respect these outward things are good, and to ranke them in their right places.

VERS. 8. That I may winne Christ. TO winne Christ, in this place, is to get a more neere Communion with Christ, a fuller assurance of him, and a larger portion in him: for St. Paul had Christ already, and that made him desire a fuller injoyment of him, though his heart was not large enough to entertaine all Christ, yet he desired to be satisfied with his fulnesse. First, then, it is here to be granted that Christ is gaine, else why should the Apostle desire to winne him: He is gaine I say, both in himselfe considered, and having respect to us: In himselfe considered, for no jewell is comparable to God-man, to a Mediator, he was inriched with all graces that the manhood was capable of. But much more in regard of us; for first, he is our ransome from the wrath of God, now we know a ransome must bee a gainfull thing, and of no small price that must satisfie Gods wrath. Secondly, He is not only our ransome, but our purchase, purchasing Gods favour and heaven to us. Thirdly, he is our treasure: for all things for this present life, as also for a better, in him are the treasures of heavenly wisedome, and of his fulnesse we all receive grace for grace: he is our comfort in trouble, and direction in all our perplexities. Fourthly, he is of that precious vertue, as he turnes all to gold: all things are sanctified to us, death, grave, crosses, all which though we be not freed from, yet he turnes them all to worke our good. Fifthly, by him we are made heires, and have title to all things: he is our Lord, and hee that hath given Christ to us, how shall he not with him give us all things, so as in all our wants we may boldly come to the throne of grace. Sixthly, We by Christ gaine such offices as he himselfe had: we are Kings, we are Priests, we are over the greatest of our enemies, no more thrals to lust, or to the world, we may freely offer sacrifice for ourselves and others, in the name of this our high-priest. Seventhly, we have communion with all that are good, the Angels, the Saints, the Ministers, they are all ours to defend and pray for us had the yong rich man this spirit of St. Paul, he would have thought it the best bargain that ever he made, though hee had parted with all, if he had gotten Christ. But it may be said, Obj. true, Christ is gaine, but what hope is there for us to attaine hereunto, it may be as Paradise in it selfe, yet kept from us by a flaming sword. I answer, Answ. no, this gaine may be gotten; which is the thing I propound to speake of: Christ is a treasure in a field, if any one will seek he may finde, we had a Saviour before we were borne, he was elected thereunto, and we to gaine heaven through him; and he was manifested in the flesh in the fulnesse of time to incourage us, and Christ our gaine calles us to buy without mony, and invites us that are loaden with sinne to come to him: Isa. 55.1. 2 Cor. 5.20. To this end, he appoints men to lay open his riches to allure us. Secondly, we have the spirit, by which we lay hold on this gaine ▪ if wee depend on God by prayer for his spirit, and when we have gotten but a little portion of this gaine, it makes our gaines increase; to this end hee gives us the Word and Sacraments: and this condemnes those that live in the field where this pearle is, and have the ministerie to shew them it, and yet they doe neglect this so great a jewell; and this ought to stirre us up to magnifie Gods goodnesse to us, who hath recovered us that were the lost sonnes of a lost father, and keeps us from returning back into our former natural estate. Thirdly, this gaine is not to be gotten but at a price, it must begotten by parting with all outward things: so farre, as to make them gaine to us? Quest. Ah, but is God thus hard to us, that he will not allow us the injoyment of the comforts of this life, but we must for them lose Christ? I answer, God denies us not our worldly comforts, Answ. for Paul had them. But when they come in competition with Christ, for excellencie and superiority in esteeme; as also, when thou art called forth for the confession of the truth, then bee at a point to count all, yea thy life, drosse and dung: wee must therefore resolve and fore-cast the worst, and leave not till thou workest this minde within thee, to indure the worst rather than lose peace of conscience. And therefore we may well conclude from hence, that confidence in Christ and in outward things cannot stand together: wee cannot love God and Mammon, and therefore if wee part not with the world, looke to part with Christ; which we may note against the politicians of our times, that thinke themselves the onely wise men, in their esteeme Paul was but a weake man, and knew not how to esteem things, they can trust in God they hope, and yet provide against the worst; the time will come, when they will finde they have been made fooles indeed, when God will say he knowes them not, and their riches shall take their wings and leave them, without hope of comfort. And therefore let us acquaint our selves with Christs value, with the vanity of outward things, and meditate hereon, and at length thou shalt finde the same minde in thee, that was in St. Paul. In the last place we may hence observe, who they be that have not gained Christ: for are there not many that will not part with a sinne, no though it be a sin that brings no profit or pleasure at all with it, as swearing and blaspheming Gods name, nay are there not those that (Iudas like) sell Christ for 30. peeces of money, nay, it may be for lesse. A goodly price to set heaven, happinesse, and their owne soules at, let any man tell them hereof, they will sweare you do them open wrong, and be ready to cut your throat for saying so, how farre are these from true grace? The fourth and last generall observation is, that when we have parted with all, we are to know that we are gainers: For Christ in Mark. 10.30. saith, (whose promises are yea and amen) That he shall have a hundred fold in this life [illegible: 1 letter] that is, so much content as shall be worth an hundred fold: for when a mans conscience can tell him, these and these things I parted with, onely to obtaine peace of conscience, that peace of conscience shall give him more content, than the whole world can bring to him, and what can a man desire above content and comfort, its all we seeke for here, which if we have not, all is nothing. Secondly, he that hath Christ can bee no loser; for in him all things are, Eminently and Fundamentally: for he is Lord of all, and what I lose for his sake (if it be good for me) he hath said I shall have it. Hence we may see therefore, the wisest man, and the noblest spirit, who is the wisest man? He that makes the best choyce, its judgement makes a man: not hee that hath confused notions swimming in his braine: Now a Christian considers things, layes them together, judges of them duly; he therefore is the wise man. The wicked man he is a foole, he parts with an invaluable pearle, for his present delight in a few idle, vaine, childish bables and toyes. Who is also the most truly noble minded? An advised true Christian, he is able to set at nought that for which the world forget God, heaven, soule and all for; hee can despise the pleasures of a Court and of a countrie, his eye is on his soule, on heaven, on the innumerable companie of Angels, on that presence where is fulnesse of joy: a wicked man routs in the durt of this world, see what manner of stones and building are here, that is their delight, to admire the stage of this world: But had they knowne this gift of God, this peace of conscience, and the comfort thereof, they would looke after another citie and foundation, whose builder onely is God. Quest. But how shall we know whether wee have made this choyce, or not? I answer, Answ. by these signes; First,Signes of the choice of Christ. if a man accompts of any thing, his eye and minde will be on it: if we account Christ as our gaine, our hearts will be set on him continually; if he be our treasure, our hearts will be on him. Secondly, if we have made choyce of him, our hearts will joy in him above all things: as he that found the jewell, went away rejoycing. Shew me the light of thy countenance, for therein doe I delight, saith David; where true beleefe is there is joy: Zacheus, the Iaylor, and the Eunuch, after they were converted they rejoyced. This makes a covetous man not regard at all what men say of him, for hee hath that which they would be glad of; so ought it to be with us, let us be taunted, mocked, flouted at, if we have chosen Christ, [illegible: 1 letter]ll's one, wee have other things to comfort us, and our eyes will be upon them. The third note is, if we can part with any thing for Christ, and indure any hard measure for the sense and assurance we have in Christ Iesus: many are so farre herefrom, as they will not part with the least earthly pleasure for Christ; such as these, though they say they have peace of conscience, they lye, for they can have no more peace of conscience, than they have love to Christ, nor more love, than they have an esteeme of him above all things. Fourthly, hee that hath made this choice, must part with all things what ever he loves, yea his dearest affections & lusts: for a bird catched, though but by a wing, yet is she as surely the fowlers, as if her whole body were bound; so if we favour, or like and imbrace but one sinne, though we thinke not thereof, there is a floud of sinne comes in at that gate, he that is guiltie of one sinne, is guiltie of all. Quest. But the weake Christian will object, are wee not (yea the best of us) troubled with our personall secret infirmities, what shall then become of us? Answ. I answer, feare not: for its true, though the best child of God be thus troubled, yet hee pleades against it, he hates it, he undermines it, and strives against it, and thus opposing it, it is not accounted to him by God. But if hee forsakes all sinne in heart but one, the devill will suffer it, and indure it well enough, for he knows he is sure enough. The fifth note is, That such an one can be content to be at some cost, yea losse and paines for the Word, for the field wherein this pearle is hid: hee that is not of this minde cares not for the word. It is not that men can speake well and commend it, for many will doe so, yet afterward make a mocke of it, especially being in some company: but he that esteemes it once will ever esteeme it, and in all company wil extoll it. Herod a very reprobate, may seeme well affected, where there is no temptation, or while the word is preached, can this be a plea to God at the last day, who searcheth and knowes thy heart, many dream they have this, when indeed they have naught but the shell. How few can say in truth, I have denied this or that commodity, and refused my profit for Christs sake: Those that have done this, let them know they have a most rich gaine, and the best gain of all others; they have an universall gaine, that will comfort at all times, riches and honours cannot cure the troubled minde, neither can they deliver in the day of wrath. Then in the next place, let them know they have an everlasting gaine, that will comfort us for ever and ever. In the last place, such as have won[illegible: 1 letter]e Christ, they have such a gaine as makes them that have him, truly rich, and noble, and good: other riches without grace, doe corrupt us, the Image of God is the true and intrinsecall worth: Let this incourage us to labour to get Christ, to attend the meanes that lay his riches open; and thereby shall our love bee so stirred up, and our judgement so sanctified, as wee shall bee of St. Pauls minde, to account all other things losse in regard of him: and therefore its no wonder that those that have not the benefit of the meanes, want this esteeme.

VERS. 9. And be found in him. SOme reade the words actively, th[illegible: 2 letters] may finde Christ; but the phra[illegible: 1 letter]e is in the originall varying from the former, and therefore it is better translated as we have it, passively; But when is it that St. Paul desireth to be found in Christ? Ever no doubt, but especially at the houre of death, and day of judgement. The Phrase implies, first that there is an estate in Christ; Secondly, an abiding in it; and Thirdly, to be found abiding in him. For the handling whereof, wee will first explaine the phrase; Secondly, we will shew what doctrines it doth cleere, then we will come to some instructions arising therefrom. The phrase, to be in Christ, is taken from plants which are grafted into stocks, or from the branches which are said to be in the tree, thus are we in the vine; its Christs owne comparison, and of this union with Christ, there are three degrees. First, we are in Christ, and in God, first loving us, and so wee were in him before wee were, he chose us from all eternitie. Secondly, when Christ died, then we were in him as a publike person. Thirdly, we are said most properly to be in him, now when we beleeve in him, and thus principally is the sense understood in this place: and thus we are in Christ, not as the manhood is in Christ, but mystically; not as friends in one another by love, but by faith wee are ingrafted; as truly as the branches are in the vine, so are we one. But Christ is in heaven, Obj. wee are on earth, how can we be united to him that is so farre distant from us? I answer, Answ. if a tree did reach to heaven, and have its roote in the earth, doth this hinder that the branches and the roote are not united? In no wise. So Christ he is in heaven, and we on earth, yet are we united to him by his spirit, and receiving influence from him of all grace and goodnesse. Now lets see what doctrines are cleared hereby: first, it cleares the point of justification by Christ: For if the question be, how wee are saved by Christs righteousnesse? I answer, Christ and we are both one, doth not the eye see for the bodie, are not the riches of the husband and wife all one? yes, and even also whatsoever Christ hath is ours, he is our husband, he is our head. In the second place, it cleares the matter of the sacrament: the Papists would have the bread transubstantiated into the bodie of Christ, that it may be united to us. I answer, how is the foot in the head, is it not by spirituall vigour passing to and fro through the body, but chiefly in the head: it is not therefore necessary that there should bee any corporall union. Nay, Christ comforted his Disciples more by his spirit when he departed from them, than he did by his corporall presence. We say also, that the mysticall body of Christ is invisible, because the spirit whereby we are made one is invisible. This should comfort us at all times, and in all estates: before we were in Christ, we were in an estate of horrour, in an estate of damnation, now to be reduced to Christ: (what comfort is it to be one of a politique body its but for life, or to be in any mans favour its but at will) this is a most excellent, glorious, and eternall being, that mans nature should be so highly advanced as to be unit[illegible: 1 letter]d to the Godhead, yea our persons are mystically united to Christ. Secondly, In all crosses or losses, what though we lose other states, here is a state cannot bee shaken. Thirdly, in the houre of death wee are in Christ: and blessed are they that dye in the Lord; death that separates the soule from the body, cannot separate eyther from Christ. Fourthly, after death can it go hard with me that am in Christ, that am his spouse, I am in him in whom is fulnesse of comfort. Fifthly, in all wants here, I have him to supply all, hee will give what is necessarie; if we should have fulnesse of grace here, we should not desire to be in heaven hereafter. Sixthly, in persecution all my hurt redounds to him: Saul, Saul, why persecutest thou me? that which thou dost to my members thou doest to me? In the fourth place, let us consider how this being in Christ, is a ground of doing of all dutie. I say therfore, it will direct us in duties to God, towards men, and to our selves. First, in duties towards God, how thankfull ought we to be to him: for taking us to himself, for being Emmanuel God with us, so that wee are become bone of his bone[illegible: 1 letter] what need wee now Saints or Angels to intercede for us, who should Christ heare above his owne flesh? For duties towards men, this ought to stirre us to duties of peace and unitie, shall wee be so unnaturall as to fall out with the members of our owne body, Non est concors cum Christo ubi est discors cum Christiano. Secondly, it ought to stirre us up to duties of respect to each other: considering they are members of Christ as we are, and shall so be found in him ere long. Thirdly, this should stirre us up to charitie to the poore members of Christ: they being his members are fellow members, and in loving them and doing them good, we sh[illegible: 1 letter]w our love to Christ himselfe. And in the last place, towards our selves we are to carry our selves with more respect: and not to prostitute our selves to every base pleasure: consider in whom am I, & to what I am redeemed, and with what price; shall I make my bodie the member of an harlot, who am the member of Christ, this pride and high esteeme of our selves above base pleasures and lusts, this is commendable; and therefore the Apostle had good reason thus to account of these earthly things to bee drosse and dung. In the second place, this will teach us to see our residence in Christ, and growth in him: for if we be in Christ, wee will have an especiall eye to our conversation, that we be not feet of iron and clay under a golden head, as many base licentious drunkards and filthie persons esteeme of themselves: will Christ owne such members as these, think we? no, those that are in Christ Christ will be in them, discovering himselfe by ruling in them; his house is holy, if we bee of his house, we will not desire, grieve, nor affect, but by the sway of his spirit. In the last place, How shall we come to be found in Christ? Answ. I answer, we must first come where he is; we shall finde him in the Temple,The meanes how to be united to Christ. teaching and strengthening our faith, and love, and so in our judgements and affections we shall bee in him. Secondly, we must separate our selves from the contrary to Christ, as a loyall wife will from all doubtful acquaintance; we must depart from Antichrist, our owne corruptions and lusts, and dayly we must labour to get ground of them. And from the words this wee may learne; First, that a Christian is continually under Christs wing, till he be in heaven: else how could the Apostle desire to be found in him at the day of judgement. Secondly, we learne that there is such a time when God will, as it were with a Candle, search men out, and lay them open as they are. This is not thought upon, men now shuffle it off, I shall be saved as well as any other, and this and that good company I am acquainted withall: trust not, I say, to good acquaintance, there is a time of separation, when thou shalt bee found out as thou art in thine owne colours. Thirdly, hence we learne that the foundation of future happinesse must be laid now: before we can be with Christ in the Kingdome of glorie, we must be his members in the Kingdome of grace: dost thou live therfore a corrupt and carnall life here, never thinke to be found in him hereafter. And therefore let the uncertainty of this life be a spurre to thee, to watch over thy wayes, so as thou be such at this and all other times, as you would be willing to bee found at that day: many boast hereof, but their lives savour nothing hereof, but are knit altogether to their lusts or to Antichrist; woe to such, they shall goe on the left hand. But snch as Christ findes in him, it must needs go well with them, Christ will not judge them for whom he died, but shall set them on his right hand for ever more.

VERS. 9. Not having mine owne righteousnesse which is of the Law. IN these words and those following, the Apostle, layes downe summarily his desire; fi[illegible: 1 letter]st negatively in these words, he desired not to be found in Christ trusting to his own righteousnesse, implying a difference and distinction betweene his righteousnesse by the Law, and that by Christ: the righteousnesse by the Law he disclaimes (as any way meritorious) and that as well habituall, wrought by God in him, or actuall righteousnesse, consisting in the outward workes that he did, and that with good reason: for first mans righteousnesse is but finite, and therefore unfit to worke or deserve infinitely, and impossible to deserve heaven and the joyes thereof. Secondly, this righteousnesse is imperfect and stayned as a menstruous cloth and unable to quiet or satisfie our owne consciences, much lesse God, who is greater than our owne consciences: and therefore the Saints prayed, Enter not into judgement with thy servants Lord, for in thy sight shall no flesh be justified. But the Papists answer, the worke of God is perfect, but our righteousnesse is the worke of God, and therefore perfect. We say, that the workes of God are within us or without us, the works of God without us are perfect, but those that are within us are imperfect, still savouring of our polution and corruption, by reason that the old man in us perverteth all that is good in us, and therefore partus sequitur ventrem. Secondly, it is true that the workes of God within us are so farre perfect, as tend to the end hee workes them for in us, but our righteousnesse was never ordained of God to that end, as to save us by them, and therfore they cannot accomplish that end; but God workes this righteousnesse in us, to convince us of our owne weaknesse, and to be a testimonie of the presence of his spirit in us: Paul therefore sayes not, I will not have mine owne righteousnesse, but I desire not to be found in my righteousnesse; so as to merit salvation thereby.

VERS. 9. But that which is through the faith of Christ, the righteousnesse which is of God by faith, that I may know him and the power of his Resurrection. THat is, that righteousnesse which is in Christ, but laid hold on of me, and apprehended by faith, and all that righteousnesse that he had, both active and passive as Mediatour, but especially his passive, for he was born obedience, lived and dyed for us: and this is that which St. Paul desired to be found in, and this is that which we must trust to. But how can this righteousnesse performed wholly by him, be mine? I answer, by faith its made ours, for if Christ be ours, all his righteousnesse must consequently be made ours. But how can this righteousnesse performed by Christ be sufficient for us? I answer, first because God ordained it to that purpose: 1 Cor. 1.30. Christ by God is made to us wisedome, righteousnesse, sanctification and redemption: and to this end, God the father sealed him, Ioh. 6.27. Secondly, I say Christ is a second Adam, and a publick person, and became ours, wee then being in his loynes, so the righteousnesse of Christ is made ours, wee being borne in Christ by faith, and found in him: hee being our head, we have a spirituall life descending upon us; he being our husband, all his goods are ours also. This point is the soule of the Church, and the golden key which opens heaven for us: if we joyne any other thing to it, it opens hell to us, as God will reveale at that great day. Its true the Papists doe acknowledge now that their good workes are not of themselves, but from God: but thus did the Pharisee, he thanked God that he was not as other men, nor as the Publican; but the poore Publican disclaiming all such goodnesse, went away justified rather than the other: let it bee our wisedome therefore to relye onely on Christ, whose obedience and righteousnesse is so all-sufficient, as nothing may bee added thereto, and say with the Apostle, not I, but the grace of God in me.

VERS. 10. And the fellowship of his Sufferings. THe Apostle having shewed his desire of Christs righteousnesse, now comes to shew his desire also of having communion with Christ in his sufferings; shewing that whosoever brags of justification, he must shew it in his sanctification: he must shew that he hath his part in the fellowship of his sufferings, if hee meaneth to shew he hath his part in the power of his resurrection, water is not alone, but water and blood must goe together. Now Christs sufferings are either for us as mediatour, or with us, as being our head, and we his members: As mediatour he suffered death, which was onely for our good, we can have no trust in our death, as to deserve any thing thereby as he did: for by his death he appeased Gods wrath, and got his favour to us which we lost, and by it he sanctifies our sufferings, and puls out the sting of all our afflictions▪ as it is with the Vnicorne, who having put his horn into the water, discharges all poison thereout, so as the beasts may freely drinke without hurt: so it is with us wee may suffer and indure afflictions without hurt, seeing Christ hath purged them of all poisonous nature that was in them. But there are other sufferings, that wee and Christ suffer joyntly, he as our head suffering with us his members; for as if the foot be grieved, the head is grieved, so the Christians sufferings are called Christs sufferings: and a Christian must looke to suffer, if he be a lively member of the body of Christ. Yet is not every suffering of affliction Christs suffering, for a man may suffer justly for his deserts, notwithstanding even then when a man suffers for his faults, after repentance Christ may bee said to suffer with him: and therefore the Fathers called the death of the repentant Thiefe, a martyrdome. For in all our sufferings Christ is in us, teaching and helping us to beare them with patience, and as a sanctifier of all of them to a blessed end, and as one that frames us to beare all of them, even as he himselfe did. Vse. 1.This ought to teach us to conceive aright of the estate of a Christian, that hee is not alone when he seemes to bee alone: Christ leaves them not in miserie, no for in miserie he is most neare and present. It is therefore a good estate (though miserie in it selfe be not desirable) for Christ desired to die, and not to die; and so we in severall respects may doe: for if wee regard death as a destroyer of nature, so is it not to be desired, but considering it as the will of God my father, so are we to desire it, and yeeld our selves to it: and accordingly wee desire not afflictions for their proper naturall good, yet in regard they are a meanes to prepare and fit us for heaven, we say with David its good for us to be afflicted. In the second place, this will teach us that we are not to feare any thing that we shall suffer; because there are more with us than against us. Ioseph in the dungeon, Israel in Egypt, Daniel among the Lions, the three children in the fire, Paul in prison, feared not danger: for what cared they, so long as they knew God was with them, and therefore they rejoyced; if we have Christ we have all, if we want Christ we want all. Thirdly, this may serve to daunt Christs enemies, they cannot hurt the least of his little ones but they hurt him, Saul, why persecutest thou mee? Fourthly, this should teach us to take part with Gods children; what though they suffer affliction? Moses chose the better part, that did chuse to bee with the afflicted people of God, before the Court of Pharaoh; wicked men may bite and kicke, but they can doe no hurt, lingua malorum est lima bonorum.

VERS. 10. Being made conformable to his death. THis conformitie here meant, is not in regard of the end, that as Christ dyed for sinne, so should we; but in the manner of suffering as he did suffer and die, so must wee suffer and desire death. Secondly, as he died patiently and meekely, so must we suffer patiently and meekely. Thirdly, as he had, so must wee have sweet comforts to sustaine and support us, and Fourthly, as he had, so must wee indeavour to obtaine the same issue of our afflictions, that is, eternall glorie; briefly, we are to bee conformable to Christ in grace, in suffering, and in glorie, all these are unevitably linked together, and our head having led us an example, we are to follow. Every Christian must therefore die to sinne, as Christ died for sinne. But how shall we know whether wee die to sinne or not? Signes of mortification.A dead man does no harme, hath no power; contrarily are we strong to commit sinne, and doe we earnestly intend it? surely wee are not mortified. Secondly, dead mens senses are not delighted with faire and sinfull objects, if we be dead with Christ, let the sinfull objects bee never so delightfull, they will not move us or affect us one whit, nay, they will be distastfull to us. Most are of a contrary minde, offer them good discourse and occasions, they cannot away with them; offer any fleshly pleasure, (like tinder) they are soone set on fire, such as these, as they have no heart to suffer for righteousnesse, so if for vaine glory they would: neither would God honour them so much as to suffer them. For grounds of this doctrine: First, its honourable to bee like Christ our Captaine, our head, our husband. Secondly, its not proportionable for the head to be crowned with thornes, and the members to bee clad delicately: that the naturall sonne in whom is no blemish should suffer, and the adopted sonnes who are the causes of all offence should goe free. It is equitie that we having taken Christ for our husband, he should bee accompanied by us in sicknesse and in health, in dishonour as in honour. Thirdly, it is long agoe decreed of God, and predestinated: and therefore cannot bee avoyded. Rom. 8.[illegible: 1 letter].9. Whom hee did fore-know, them he predestinated to be conformed to the Image of his Sonne. Fourthly, its equall that if hee were conformed to us, we should be conformable to him: now he was conformed to us, in that hee suffered that which wee should have suffered, and did that for us which we were to do and could not: he having drunke deepe of the cup prepared for us, let us therefore at the least taste of it. Yea, let us suffer any thing with an undaunted courage, when we are called thereto for Christ he will come with comforts, he is not emptie, he will make us like him, hee will prepare us hereby for glorie, feare not therefore, God will turne all thy troubles to thy good. And thus we doe fill up the measures of the afflictions of Christ in our flesh. Col. 1.24. And are made partakers of Christs sufferings. 1 Pet. 4.13. We have the like exhortations hereunto, 1 Pet. 2.21. 1 Pet. 3.14. to 18. Thus did Paul 2 Cor. 4.10. hee carryed the dying of Christ about with him. Let no Christian therefore promise to himselfe immunitie from crosses, he that will be a Christian, must be conformable to Christ, and he that will be like to him in glorie, he must be like to him in drinking the Cup hee dranke of, while hee was here in the flesh.

VERS. 10. If by any meanes I might attaine to the Resurrection of the dead. BY Resurrection of the dead, he meanes the glorious estate after this life, whereas the resurrection is but the beginning: and the words sound as much in effect, as if the Apostle had said; I know I shall be happie at length, but betweene this time and that, I know I shall meet with troubles, with many crosses; yet let the way be never so difficult, I passe not by any meanes to come to such an excellent end, as the resurrection of the dead is: in which words wee will First, consider that there is a happie estate reserved hereafter, which begins with the resurrection of the bodie, whereby wee are farre more happie than the Angels that fell, and also more happie than we were in our first estate in Adam, which we lost: and therefore our hearts should be inlarged with thankes to God, that respects us above the Angels whom hee hath left without hope of recoverie. In the next place, consider that the beginning of our blessed estate hereafter, is at the resurrection: which is called the day of restoring of all things, and a time of refreshing, Acts 3.19. Its a day when all good shall be perfected, and all evill shall cease, all griefe of minde, all trouble of body, and death it selfe, shall be swallowed up into victorie. But why are we not happie before our resurrection? Quest. I answer, Answ. because our bodies and soules are partakers of miserie and sinne here, and therefore cannot partake of fulnesse of happinesse, before they be united together again. God will have us to stay while all his familie of blessed Saints shall meet together, as well us that are now alive, as our seed and posteritie after us. In the third place observe, that the Apostle makes resurrection of the dead the last thing: establishing thereby an order, that there must be meanes to the resurrection, and then the resurrection it selfe. Ought not Christ to suffer these things, and so to enter into his glorie: Math. 28. And if we suffer with him, we shall also reigne with him: the second resurrection must begin with the first, we are sonnes and Saints hereafter, but so we must also be here, onely a difference there will be in degree of holinesse: this resurrection doth not follow every manner of life, although men ordinarily expect a crowne without crosses, and never looke for justification and sanctification, but thinke they shall be in heaven at an instant without them. But we must suffer with Christ in Mount Calvarie, before wee come with him to the Mount Olivet. In the fourth place, wee may likewise note, that its hard to come to heaven: because of this order established by God, not in comparison of the end, for that surmounteth in excellencie the hardnesse of the meanes, but in respect of the meanes, some by faire death, with many crosses in their life, some not by many outward crosses, yet have store of inward troubles of the minde, by reason of their inward corruption that doth trouble them: others by violent deathes and by martyrdome: the wayes are so many, and the meanes so diverse, as there is no certainty which way wee shall passe. As St. Paul knew not the meanes, so he cared not what the means were, for he was content to go thither by any meanes: let the cup of affliction be never so bitter, the glorie insuing will sweeten all. Away therefore with all idle and secure thoughts of sparing our selves: Pitie thy selfe, said Peter to Christ, but was answered sharpely, get thee behinde me sathan: no, the way is very hard, we must come to health by physick, the end is so amiable, as it will sweeten all sowre meanes, and therefore its good for us to be afflicted; crosses bring at length the sweetest comforts. Denie wee our selves therefore, in Christs cause, know no bodie, looke upon God and Christs promises, and promise wee ourselves no more than God promises, its beyond our knowledge what God will doe with us, he promises no immunitie from crosses. Nay, the Saints and the Apostles chose crosses and afflictions, rather than the pleasures of sinne, who were wise, and had triall of both kindes, and yet accounts these momentanie afflictions, not worthy of comparison with the glory that shall bee revealed, they were but light; 2 Cor. 4.17. Rom. 8.18. And if wee would truly beleeve this, it would be easie for us to be resolved as St. Paul was, to come to heaven by all assurances, and to come to all manner of assurances, by any meanes: for no worldly thing can bring content, like these heavenly assurances, of the presence of the light of Gods love, which the children of God will by no meanes lose. Secondly, in all crosses let us not looke into the state we are in, so much as that we are going into: we are going to a Pallace, let us not bee dejected in the consideration of the narrownesse of the way that leadeth thereto. God will not suffer this fierie triall to consume any thing but drosse, and therefore let us with Christ suffer the crosse, and despise the shame, Heb. 12. Thirdly, labour for a right esteeme of the things of this world: they are but momentarie and fading, yea our lives they are given to us by God, what if we part with them, if it be for his cause, he will bring us to a better life, which shall not be taken away from us, and this life we must part with ere long: and thus we ought to worke on our selves by often meditating of them, as the Saints have done. In the fourth place, we are to labour to strengthen three graces in us especially: Faith, to assure us that wee are the children of God, and that we have heaven and all things belonging thereto, laid up for us; and we are to labour to see more and more into the valew of them: and then we are to strengthen our Hope, which makes us cheerfully to undergoe, and doe any thing for Gods cause, through our expectation of that which faith beleeves. Lastly, let us cherish our love of Christ; this made St. Paul desire to be dissolved, and to bee with Christ: which was best of all. And this love comes from Faith and Hope, and these together will breed a largenesse of heart, that cares for no worldly thing, and will bee daunted with no affliction or crosses what ever. But how farre are we here from? did St. Paul part with life? It pertaines not to us, no not to leave a new fangled fashion, nor an oath whereby wee teare Gods name dayly: alas, where is faith, what corruption is here overcome, which of us will ever be of Paul or Davids minde, to become vile or base for Gods cause? where is he that will indure a scoffe or scorne for religion? let us beg of God this large spirit, and large affections, the children of heaven have a free spirit, basely esteeming all worldly things: Zacheus when hee is called cares not for his goods, nor Paul for his priviledges. The Stoicks commend this resolution in men, to be willing and readie to die: alas, crosses and afflictions Paul esteemed not, so as he might attaine to the resurrection of the dead: these are the things that the Stoicks feared most, and it was the feare of these made them so willing and readie to die, together with a base servitude to pride: but a Christian heart is more noble, it not only feares not these, but it contemnes them; yea cares not for life without afflictions, but with joy can undergoe all manner of torments. Let us therefore take heed how wee quiet our selves in our earthly dwellings here, supposing our estate to be happie, surely it is the maine ground of Apostacie; wee shall never come to see the price of religion, nor the excellencie of a peaceable conscience, nor the vanitie of these things, so long as we blesse our selves in them. And contrarily, let us exercise our graces in the dayly trials we meet with here: doth favour of great men, doth pleasure, profit, or honour, crosse and oppose thy conscience, let the peace thereof be preferred above all evermore; else shalt thou never come to Pauls holy resolution. And dreame not of a vaine emptie faith, thou hast no more than thou dost practise, its not Lord, Lord, that will prevaile at the day of judgement, but Christ will be ashamed of them at the day of judgement, that made no more account of him while they lived, than to preferre every vaine, idle, wanton delight and pleasure, before his honour.

VERS. 12. Not as though I had already attained, either were already perfect. IT is a correction of the Apostle; hee formerly spake of his desire, choice, and esteeme of Christs death and resurrection, and the force thereof hee found in him: Now lest secret insinuating proud conceits might arise, either in himselfe or in them, concerning his holinesse, hee crosses them with a Not as, shewing that the best estate of Gods children in this world is imperfect: there is ever some thing to doe or suffer, some lust to conquer, or some grace to strengthen. There is no absolute perfection but onely in God himselfe, yet in Christians there is a kind of derivative spirituall perfection, which consisteth chiefly in the parts: a Christian hath this perfection, he hath all grace in some measure; we have no other perfection, no not so much as perfectio viae, though the Papists say they have it, indeed we are so far from it, that never could Christian keepe the rules of nature; much lesse can we attaine to the perfection of obedience to the law, for by it we are all cursed: nay in Christ none attaines to evangelicall perfection of grace so as thereby wee can be justified, as by a worke of our owne, for our righteousnesse is but in part; and this perfectio viae, which they boast of so much, differs not from their perfectio finis, no more than love to a man raised by good report of him, differeth from love caused by the good I finde in him, by personall communicating with him; and this is onely in degrees in nature, they are the same love. But why, or how is it that there is no perfection of grace in this life? Because, there is and ever shall be in us, during this life, a perpetuall combate betweene the flesh and spirit, so as one weakens and hinders the other. Paul at the best found a law in his members warring against the law of his minde, Rom. 7.23. the flesh continually lusting against the spirit. Gal. 5.23. Hindering us from doing good, or in doing good, or in doing thereof, from doing it in a right manner. Obj. 1.But the Papists object, love is the fulfilling of the law, we may love: ergo, we may fulfill the law, and consequently be perfect. I answer, love, in the abstract being perfect, is the fulfilling of the law, but in this or that subject its not perfect: Pauls love, nor Peters love was not the fulfilling of the law. Obj. 2.They urge further, all Gods workes are perfect: ergo, the grace that is in us. Its true Gods workes are perfect, but in their times when they are finished; grace at length shall be perfect in us. Secondly, all Gods workes without us are perfect, as justification and glorification they are perfect, for we are perfectly justified even now, but his workes within us, such as are his sanctifying graces, are not perfected till our time of glorification: for he suffers the old Adam to be within us for divers reasons, so long as we live in this earthly Tabernacle. For use hereof, observe this as a ground for justification by faith. Paul, Rom. 5.9. proves, that even now he was justified, and in this place he denies and disclaims absolute perfection, and therefore could not be justified by it; and therefore must needs be justified by faith: if it were his case, it is much more ours, who come not to that measure of the fulnesse of grace that hee attained to. Secondly, this may serve to comfort Christians that finde themselves burthened with diverse wants, with dulnesse and frowardnesse of spirit, and with manifold corruptions, and are induced thereby to call in question their Christian estate, let them looke upon a better patterne than themselves, they may bee growne Christians, and yet complaine with Paul of corruptions. Nay, the most strong Christians see most deeply and cleerely into their corruptions, and finde most opposition. There is in all men by nature, a spring of Poperie, they would faine deserve heaven by a perfect and holy life, without blot; and God to humble them, suffers corruption to checke them, and to keepe them under, who else would bee lifted up through good conceipt and esteeme of themselves. Thirdly, it may serve as a caution to many, who being reproved justly for their faults, what (say they) we are not Angels: you have your owne imperfections as well as I. And stirre them up to any good dutie, they are presently so good, as those that are better than they, are too precise and too nice: St. Paul contrarily rests in no degree of goodnesse, but strives on to perfection: and its the devils sophistrie to turne that to a plea for negligence, which should stirre us up to be more diligent, watchfull, and carefull.

VERS. 12. But I follow after, if that I may apprehend that, for which I also an apprehended of Christ Iesus. THe word that is translated, I follow after, signifies properly to labour with earnest intention of the heart and affections: and the lesson that we may hence learne is, That the life of a Christian is a laborious and painfull life: for in what proportion the things we labour for, are more excellent than these worldly things, so much greater our desire and labour should bee in the obtaining of them, than in the obtaining this worlds goods: and to this end, the Scripture ever inforceth this dutie with words sutable to our worke; Labour for the meat that perisheth not, strive to enter in at the straight gate, give all diligence to make your calling and election sure. Those that will take no paines, its a sure signe they finde no sweetnesse in the thing, and therefore in such there can bee no true goodnesse; and hence we may observe a difference between the desires of men, some are effectuall, some uneffectuall; those that are uneffectuall commonly desire and delight in the thing they desire, but will none of the meanes: let me die the death of the righteous, sayes the wicked man, glory and happinesse is excellent, but the gate is narrow, the way is tedious and full of trouble, he will none of that; we will laugh at one that shall wish his work and jorney were done, when as he will sit downe and never goe about it; why should wee not much more laugh at such sluggards that wish dayly, O that they might bee saved, when as they doe not onely not further, but hinder their salvation. But where true desire of grace is, there will will be joyned thereto an indeavour, with jealousie over our corruptions, with griefe and shame for them, and for our backwardnesse and want of goodnesse, for else hell itself is full of good wishes and desires: if we meane to be better, we must use all meanes, undertake all paines and travaile with vehemencie, even as those that pursue gains with delight, they follow through thicke and thin, especially if the gaine bee in the eye, and those that goe for companie, they are soone tired; and thus did Paul, hee went through fire and water, through all manner of dangers, good and ill report, his gaine is still in his eye, hee lookes not after the way, if by any meanes hee may attaine his desired marke. But how shall we come to this grace? I answer, get first Faith, for by it the weake are made strong, Heb. 11. Get assurance that Heaven is thine, and God hath promised thee grace sufficient, and this is Pauls argument; be yee constant and unmoveable, alwayes abounding in the worke of the Lord, knowing you labour shall not be in vain: where hope of reward is in the use of the meanes, it will stir us up to a constant use of the meanes 1 Cor. 15. last. Secondly, get a fervent love, for it is a strong affection if lust so prevaile with us, as we will omit no meanes to accomplish it; then a love in it selfe is much more powerfull, nothing being too hard for it, it hath an enlarging knitting and cōmunicating power: it makes a man bestow all, and rejoyce more in doing good, by much then in receiving. Its a grace cōprehends a number under it, and therfore Christ comprehended all the law under love of God, and our neighbour. Thirdly, cut off all superfluities, men thinke they are happy, when they have much to doe, when indeed they were happie if they had lesse to doe then they have. Sathan he does as Cyrus did with the waters of Babylon, hee diverts and separates our affections, that hee might passe over. As Nurses, they hurt themselves and the children too, when they keep over many: so doe men hurt themselves with overmuch businesse. The Lord hath not made us all for the world, but hath reserved one day in Seven for his service. For shame lets shew we have some respect of Religion and goodnesse, seeing God requires but one in seven; let us not bee so unjust, as to denie him his service on that day. Well, let those that professe themselves of another world, by all meanes pursue it. In Nature, every thing tends to his center and place, heavie things goe downward, light things ascend upward, in handicrafts and arts every one lookes after excellencie, shall it bee thus with them, shall mediocritie in other arts merit dispraise, and is it onely praise-worthy in Religion? The wicked they labour for hell, venturing losse of credit, strength, and estate, and is there not better gain in goodnesse? have we such rich promises and doe we esteeme of them no more, are not the afflictions wee shall meet with many and great, and doe wee thinke to undergoe them with ordinarie grace, gotten without labour and watchfulnesse? But lets goe on to the next words; That I may apprehend. Whence we may observe, that the maine scope of a Christian is to apprehend Christ here by revellation, that we may apprehend him hereafter by vision: many there are that may follow good things, and use good meanes, yet wanting these apprehending graces of faith and love, (which makes us have communion with Christ) they perish notwithstanding: humane knowledge is commendable, yet is it no other than as a scaffold in this building, it helpes, but the building once done, its for little use; apprehend we therefore him by knowledge of his truth, relye on him by faith, and imbrace him by love: and then if we be chased by him, we may as Ioab, lay hold on the hornes of the Altar Christ Iesus, and there live and die, and as we have dayly breaches, even so get more and more hold on him, and this will make us desire with Simeon; Lord let me now depart in peace, for mine eyes have seen thy salvation. Let us therefore dayly learne to see our owne foulnesse, and goe to him the rock of our refuge. Ob. O but some will say, Christ is in heaven, and we on earth, wee cannot goe to him when wee please. Answ. I answer, yes; for the armes of faith are large, it takes hold of things past and to come, no height is out of the reach thereof: and besides, Christ he is present with us, he is in his word, in the Sacraments, in the Communion of Saints; where two or three are gathered together in my name, I will be in the middest of of them, its his owne promise. For which I am apprehended of Christ: Christ he apprehends us, and that in severall degrees. First, as he is God: In his eternall love wee had a being before we had any being here, God conceived us in his eternall affection, and imbraced us. Secondly, Christ apprehends us in his effectuall calling of us: Paul he was posting another way, when Christ called him, Saul, Saul; others hee calles from their mothers wombe, some by afflictions and powerfull crosses, as he did the Iaylor, others by more gentle meanes, as Lydia. Thirdly, there is an apprehending in all our actions, courses, and estates, directing us continually in them, never leaving us; none can plucke us out of his hands, hee is stronger than our corruptions, he will not let us goe till he hath drawne us up to heaven, and placed us with himselfe; for the use of this doctrine more shall be said in the next doctrine, which is taken from the order. Christ he first apprehends us, Doctrine. then we apprehend him: he apprehends us that we may apprehend him, and because hee hath apprehended us, therefore is it that we apprehend him: for in him it is that we live, and move, and have our being; and therefore much more our best being: he it is that gives us the will and the deed, to us it is given by him to beleeve, and suffer with him. For use hereof, Vse. 1. it would teach us in all our actions to beg ability and strength of him, and get a perswasion that his spirit doth apprehend us in love, and that he will direct us, and remove all impediments, and stand by us in all our crosses, that we are able to doe nothing but by reflection from him, that though wee are naturally dead and dull, yet he will quicken us by shining on our hearts with the sun-shine of his grace. Secondly, give him the praise of all the good thou doest, for the deed is his: those that doe not, doe apprehend, and are apprehended of themselves: and therefore it may serve as a marke to discerne of our estate, whither doe wee runne? and what doe wee apprehend in our trouble? is it Christ who is our present help in time of trouble? then there is a blessed change in us, but doe we seeke to our owne devices, to our owne policies and inventions? surely wee have not apprehended Christ as wee ought to doe, and therefore wee are to stirre up the graces in us, and beg increase of grace from him that is the fountaine of all grace. In the next place, it should comfort us, by the consideration of the certaintie of our estate, without falling away, if we hold fast unto the end: if it were ourselves that did apprehend us wee could not long continue, but it being Christ that holdeth us, our comfort is he will not forsake us; its the mother that holds the childe, the childe cannot lay hold on the mother, but is subject to falling every houre: Christ hee holding us, hath promised to love us to the end, and to put his feare in our hearts, that we shall not fall or depart from him: this being dayly considered, will greatly comfort a weake Christian, Christ may seeme to let him fall by suffering him to fall into some great sinne, but it is onely to humble him, and to teach him not to trust to his owne strength, which will soone faile him, but upon his mercie and grace: And therefore, In the next place, it teacheth us to hold fast unto him, and relye on him, and to pray to him that he would hold us fast. and then we fall not from God, but to God, hee hath delivered us, and will deliver us and keepe us to his heavenly kingdome: if we fall into sinne, let us repent and goe to God, there is mercie in Israel concerning this and with him is plenteous redemption, his right hand is under us ever to hold us up, that we cannot fall so deeply but hee will lift us up againe. In the next place, this may be a comfort to us in all our troubles and afflictions of this life: Are troubles neare? God is not far off (Psal. 22. and Psal. 118.) But full of comforts for such: we have an invisible wall about us, the wall of Angels, and God fights for us, there is more with us than against us, God will not suffer us to be tried above that we are able to beare: let us therefore pray, forsake me not Lord, lest I forsake thee: if wee pray to him he will bee found of us. Paul prayed for this. Christ also that knew he was apprehended, yet prayed all night; and this are we to doe: he hath promised, to heare us. And therefore let us goe in faith and assurance to him, in all our troubles.

VERS. 13. Brethren, I count not my selfe to have apprehended. THe holy Apostle dwels upon the point, that hee might presse it the more, and its good to presse matter of waight: the Apostle shewing that conceipt of perfection to be dangerous, againe tells the Philippians, that he had not that which they boasted of. This pride of our selves, and conceipt, is a sinne that climbes up to heaven, and enters on Gods prerogative, and a sinne that God doth directly set himselfe against: of this compellation, Brethren, I have formerly spoken. I might also touch that doctrine, that the Kingdome of heaven is not perfected in us here, but that it growes by degrees: its at the first, as a graine of mustard seed, there are babes in Christianitie, and old men growne Christians. And the ground hereof, may be partly in the subject, partly in the object. In regard of the subject, for that graces are imperfect in us, the more the soule hath, the more it desires. In regard of the object, for that Christ is so full, that we are not able to receive all his fulnesse: so as there is imperfection in us, and superabundant perfection in him. Paul had a large affection, yet came farre short, this possibilitie of the soule to receive more will bee in us, till we be in heaven, where we shall bee full; and therefore while we are here, wee pray still, thy will bee done, on earth as it is in heaven, and thy Kingdome come, more and more: its a strange conceipt therefore, for any to thinke he may be too good, yet doe these dayly (or should doe) pray for more and more perfection here on earth, although they say they know not what. And another reason why we apprehend Christ not so fully here as wee shall doe hereafter, is, because the manner of making Christ knowne to us, is by revelation. 1 Cor 13. We behold him here but as it were in a glasse, in the glasse of his Word and Sacraments, which cannot represent him to our understanding so cleerely, as hereafter we shall behold him in the beatificall vision. Take heed therefore of a selfe conceipt of perfection: when we begin to be unwilling to grow better, we begin to waxe worse, there is no stay in Christianitie. It is the sight of our imperfection, that makes us strive to perfection, and the more we see into our miserie, the more earnestly we strive on to be freed from it.

VERS. 13. But this one thing I doe, forgetting those things which are behinde, and reaching forth to those things that are before. SEe what is the Apostles unum necessarium, to grow more and more to the fulnesse of the knowledge of Christ. All other things he counts as dung and losse. So as we may hence observe, that the spirit of God in a Christian heart, subjects all things to one Christ. One thing have I desired of the Lord (said David) Make this therefore a rule to difference our estates by. What is the thing wee intend chiefly, is it riches, or pleasures, or honours? this one thing will be the utter overthrow of all religion in us; Christ will be supream, or he will not be: He that loves father or mother more than me, is not worthy of mee, saith Christ of himselfe. There is none so wicked but would be religious, till religion comes to crosse that one thing, their darling sinne. And thus have they base limitations, which must needs prejudice their grow[illegible: 1 letter]h in religion, for where religion is, it will crosse their base affections and lusts. Therefore, whosoever we are that intend to be true Christians indeed, resolve first to preferre the peace of conscience and the fruite of of religion above all, and resolve to abhorre all things that will crosse this one thing of St. Paul.

VERS. 14. I presse towards the marke. BEhold an excellent description of a Christian course, borrowed from the exercise of running a race, being a man-like and commendable exercise, fitting men and inabling them for warre. The very heathen herein condemne us, whose ordinary chiefe exercises, what are they but good company (as wee call them) continuall lying at T[illegible: 1 letter]vernes, to the impoverishing of our estates, and weakning our bodies: the kinde I condemne not, but the excesse is such, as the Heathen would be ashamed of, for which they shall even rise up in judgement against us, and condemne us. But from the similie, wee may gather thus much; That Christianitie is a race, the beginning of this race is at the beginning of our conversion, it should begin at our baptisme: the first thing we should know ought to bee God, the race is the performance of good duties, concerning our generall calling, and concerning our particular. For the length of our races, some are longer, some shorter, but the end of every mans race is the end of his life: some mens wayes are plainer, some rougher, the prize is fulnesse of joy; the lookers on, are heaven, earth, and hell, God is the instituter of this race, and the rewarder; the helpers, are Christ, good Angels, and the Church, which helpes by prayer; the hinderers are the devill and his instruments, who hinder us by slanders, persecutions, and the like. For ground of this race in us, we are to know that man is created with understanding, directing him to doe things to a good end and scope, other creatures are carried to their end, as the shaft out of a bow, only man fore-seeing his end, apprehends meanes thereto: his end is to receive reconciliation and union with God, to which hee aymes by doing some things, suffering others, and resisting others. And this race is also ordered by lawes, for every runner is not crowned, there is a running ill, that shall never procure the prize. The lawes hereof concerne either preparation, or the action it selfe; for preparation, 1. Direct. First we are to know, that there is a dieting requisite, as those that runne in a race, have a care hereof, to use such diet as did strengthen not cloy, and such apparell as might cover them, not clog them; so ought it to bee in our spirituall race, we must cast aside all heavie loads, every weight and sinne, which doth so easily beset us; as it is Heb. 12.1. If God cast on us any place or riches, let us use them for a good end, but not make them our end, and therefore with them take up dayly examination of our selves, how we behave our selves towards these worldly things. It were a madnesse in a runner, in his race to take up a burthen, and not to thinke it will be a sore trouble to him, and why doe we not think thus in our spirituall race? Cast we off therefore originall corruption, and the corruption of our place, time, and calling, which in time will grow unsupportable to us. Let us desire no more than God gives, and what afflictions God sends us, let us take, assuring our selves they are for our good. 2.A second law is, to consider the wayes that we are to runne in, what dangers wee are like to meet with, forecast and resolve against the worst, and withall promise we our selves Gods assured protection in our worst estate, the want of this is the seminarie and ground of all Apostacie, when men promise to themselves in Christianitie, such things as God never promised. Christ therefore promiseth, and sheweth the worst first: but the devill to deceive us keepes the worst out of our eyes, and shewes a sort of vaine delights and pleasures, but the sting of them (through his subtiltie and craft) he suffers us to feele before we see it. A third law is, that we enter the race betimes, its the devils tricke to put off the care of this,3. telling us, we need not yet enter, we are but yong and have many yeares to live, as they did that hindered the building of the Temple, but consider wee the uncertainty of our life, that wee may die suddainly, and that its just with God to take us away after that manner, if wee neglect our selves and him; and we must know also, we shall lose no pleasure nor delight, but we shall finde such sweet delights in those wayes, as we shall with St. Augustine be greeved that we enjoyed them no sooner. And besides, those that begin betimes get a great advantage of others, and through continuall custome, come at length to a habit of Religion. In the next place, we are to take heed of hinderances of us in our preparation▪ as First of all, hope of long life, whereby we are besotted, thinking life and death is in our command that we shall have time enough, and need not so soone enter upon good duties. 2. Hind. Secondly, a conceit that when wee have once given up our names to Christ, that presently we bid adieu to all delight, mirth, and pleasure, when alas we are farre deceived; God denies not pleasure to us, but will give us whatsoever is good for us, we shall delight and rejoyce, but with a joy spirituall, and wee shall see nothing in this world, that may any way deserve our delight therein. 3. Hind. A third hinderance, is a dispaire of ever going through this race; this settles upon some strangely making them cast away all care, and desperately trust to Christs mercie. This made Cyprian to complaine of his corruptions, saying, they were bred and brought up with him, and therefore feared they would hardly give place to grace, being but a stranger; while men consider how great and powerfull their corruption is, they with the Israelites despaire of ever entring into the land of Canaan, these sons of Anak doe so terrifie them. But consider we withall, that God is above all our corruptions, that he can make of a Lion a Lambe, and that if wee will trust upon him, in his time he will helpe us, and wee shall overcome these Giant-like corruptions, Christ he hath conquered them already, and though while we live wee cannot wholly overco[illegible: 1 letter]e them, yet Davids house shall grow stronger and stronger, and Sauls house weaker, we shall have grace sufficient for us: God will sweeten Religion to us, that wee shall delight therein, and Christ will not leade us into temptation, till he hath fitted us to it by his grace, and then we shall rejoyce as the Apostles did Acts 5. that we are accounted worthy to suffer. Contrary to this humour, some thinke it so easie a matter to runne this race, as they thinke they cannot be out of it, or tired therein, when as indeed they never set foot therein; let such looke to themselves if they be in this race, they shall finde it no easie matter. But thus much concerning rules or lawes for preparation to this race, now there are lawes to be observed of those that are in the race, as First, Direct. 1. they must resolve to hold on without discontinuance of their course of good duties, for some by omitting good duties, now and then upon slight occasions, do come through Gods just sufferance to leave them off, and never take them up againe, and thereby whiles they are not getting ground by continuing their course, they doe lose thereby, even as water-men rowing against the streame, if they doe not row but rest never so little, the streame carries them backe againe, and they cannot recover themselves, but with great difficultie: so it is in this Christian race, a little interruption of dutie, causes thrice so much paines to recover our former estate; therefore we are to take up a holy resolution, not to be interrupted in good duties. The next law is, that wee must looke to gaine ground still to grow from grace to grace. Its the Apostles ayme still to grow better than himselfe, contrary to this many forsake their first love, they thinke themselves wise but are fooles, such as the Lord will spew out of his mouth, as he threatens the Church of Laodicea. And indeed the most men at the best are but civill, and doe but provide for their owne ease, and can indure any mixture of religion or company, and the ground of this coldnesse is a selfe-conceit, whereby men thinke well of themselves, and their estate; Paul he was of another spirit, ever pressing forward. A third law is, that we doe things with all our might, that we runne this race with all our earnest indeavour, there is no bodily exercise that profiteth, but it must be with putting forth of our strength; so our Christian actions should shew even outwardly, that we doe things as if we intended thereby to honour God indeed, and to this end wee are to depend on God by prayer, that he would give us strength, and mindes to put forth our strength, for gaining most honour to his Majestie, and this will bring great assurance and comfort to us in time of need. A fourth rule is, that wee are to runne this race with a cheerfull and speedie course: a dead performance of duties, is no part of our race, yea as many goe to hell by ill performance of good duties, as by committing sinnes that are scandalously evill; for this resting in the work done, is the cause of hardnesse of heart, and there by of despaire, and at the best never brings any sound comfort at all to us: and therfore we are injoyned to doe good duties, and to doe them in a good manner, Let a man examine himselfe and so let him eate of this bread, and drinke of this cup, and so runne that you may obtaine. Its no lingring, we know not how long we shall live, how soone we shall die, and therefore let us make haste to doe our worke, before God takes away time from us, by taking us out of the world. And those especially are to look to this, that have lived long in their owne courses, and are but lately reclaimed, they are much behinde, and had need make haste, the journey is long, their time but short. And to this end, looke we not what wee have done, and how farre we have gone, but looke what remaines to be done, and know we have done nothing, till we have done all. But it will be asked, Quest. what may wee not thinke of duties that are past? I answer, Answ. we may thinke of them by way of defence, and to give God the glorie, and also to incourage us on, but not to rest, or solace our selves on them till we have done all. But men may say, Quest. what is there no pause, is there no Sabboth? I answer, Answ. yes when we are dead. Blessed are the dead in the Lord, its they that rest from their labours, heaven is a sufficient reward for all the paines we can any way take here, besides the comforts that wee have here are many, which none knowes but them that injoy them. And God hath promised the continuall assistance of his blessed spirit, that shal incourage us and leade us into all truth, alas what comfort have we of all that we have done, if we continue not, but sit down and take up our rests here? what good got they that came out of Egypt and died in the wildernesse, it may be even in the border of the land of promise, yet never saw it? It will assuredly fall out with us, as it did with them, if wee harbour any infidelitie in our hearts, we shall be cast out, that we shall never see this good land, the spirituall Canaan. In the next place, take we heed of such hinderances, as may make us eyther slacke, or intermit this race of ours. 1.As first, wee must take heed of idle scruples and temptations: these are no other than as dust cast in the eyes of the runners, and as stones that gaule their feet, interpret them to bee the subtilties of the devill, and therefore shake them off, and intend thy dutie thou art about, and pray for wisedome to discerne aright of things; regard not the golden apples of the profits and pleasures of this life, that lye in thy way to divert thy steps, and sweepe off evermore the dirt of these worldly cares, which we gather in our race, and by little and little grow to clog us. 2.In the second place, beware of sinnes against conscience: they take away joy, and make our hearts dead, there are many that seeing diverse of their sinnes before them, concerning which they finde no peace in themselves, are soone out of breath, and quite out of heart, and so by little and little runne into despaire, and without hope ever to attaine the price. Thirdly,3. Hind. take we heed of ill and dull companie, that are cold in religion, that cannot away with good religious duties; for as it is in our ordinary travels good companie makes time and way passe away speedily and with comfort, so is it in this race, good and gracious company by exhortation and example, doe wonderfully incourage us, and ill companie contrarily doe dishearten us, disswade us, and clog us, and draw us backe from every good dutie we take in hand. But many mens conceits are, they need not all this adoe, they are well enough though they be not thus holy, all cannot come to the high pitch of mortification▪ surely there is hardly any beginning of grace in such, who allow themselves in a dead course, for where the love of God is, it will constraine men to shew their thankfull and loving hearts to him, in walking before the Lord with all their might. In the fourth place,4. Hind. take heed how we suffer our mindes to wander in this race: let us not looke at the lookers on; the world, and the devill, and wicked men, passe not for their censures, we may assure our selves before we enter this race, we shall have no applause from them, let a slow dull jade come by (like Dogges) they let him passe, none regards, but if another comes by a pace, every man runnes barking, and slandering, and backbiting after him, and if they can, they will bite too; shall a man care for such as these? no wee must resolve before hand to have the world, the devill, and all the enemies he can make to bee against us, let us therefore set our eyes onely on him that has our reward in his hand, that observes us and is ready to crowne us, and let us beg courage and strength from him, and spirituall wisedome; how we should performe every action, with what intention or remission of heart and affection, how to sanctifie his name in the performance of the duties of our callings, how to make every action, yea our recreations, a furtherance in this our Christian race. Secondly, let us dayly search and trie our hearts and wayes, see how we profit or go back, how we grow like or unlike Christ: particularly, examine we how the pompe of the world seemes to us? whether base and contemptible? if so, then the further wee are runne in this Christian race: for as in objects of sight, the further we are from them, the lesse they seeme to us, and the nearer we are to them, they appeare the greater; so it is in the object of our mindes: doth heaven appeare full and beautifull to us, its a signe we are neare to it, and wee are come a good way in our race: but contrarily, if it be mean and of no esteem or account, its farre from us, we are at the most but comming towards it. Secondly, examine what doth take up dayly the powers of our soules and affections: doe wee delight in the best things? and with Marie chuse the better part, which shall not be taken away from us? or contrarily, are our delights here below, and our rest set up here, then we have our reward here, and the price is not prepared for us, but God will spew us out for our coldnesse: and therefore, if we finde coldnesse creeping on us, let us take heed of it, it is a dangerous estate, God cannot indure it; for while we allow of good things, but shew not intention of spirit in the performance of them, wee do even judge them, and tell the world they be things not worthy of our paines and indeavours: let us therefore not allow of this coldnesse, though it be in us, b[illegible: 1 letter]t strive against it, meditate of such things as may inflame us, and pray against it.

VERS. 14. For the price of the high calling of God in Christ Iesus. I Presse forth. Its a word of vehemencie, signifying to set forth his utmost bent and indeavour, both of the inward man and of the outward and all is to heaven, so as a Christians ayme is alwayes to Ierusalem, his lookes is that way, his tongue speakes the language thereof, his carriage will tell he seekes another Citie, Heb. 11. But for these words, observe there is first a price. Secondly, its a price of a calling. Thirdly, this calling is high. Fourthly, this calling we have here in part. Concerning this word price, its a metaphor taken from the reward of victory, gotten in some exercise. Doctrine. God hereby brings heaven downe to us. Because wee cannot goe to it, he insinuates into our affections by pleasing things, and teaches faith by sense. Vse. And therefore, we must not rest in these borrowed words, but ever know that the thing that is described, goes beyond the description by any earthly similitude. Doct. From the thing observe, that God hath reserved a happie estate for such Christians as are elected to runne in this race, that are fitted to it, and that are preserved to it. Vse. 2.And this should teach us, to magnifie Gods goodnesse: that whereas by nature, death with his pale horse, and hell should follow us, now the course is altered; a holy life in Gods commandements is given to us here, and then glory shall be heaped upon us. God hath begotten us to a lively hope, but hath passed by the Angels, and left them without hope of recoverie. Doctr. Secondly observe, this happie price is to bee given, after running: God keepes this order, to exercise his graces in us, that we might bee a meanes to gaine others, and that wee might value happinesse the more. If we did not suffer here, we could not taste heaven so sweetly after labour, sleepe and rest is sweet. And its fitting that we should be followers of Christ, to fill up the measure of his sufferings; hee did first runne, and then was crowned, and this order we must keepe, if we meane ever to be with him. And let us bee comforted herein, Vse. though the race be long and painfull, yet there is an end: it will not continue for ever, and with the end, there comes a price. The world runnes in a mase here and there, they have their reward, and their happinesse will end soone, but a Christians happinesse will never end. In the next place observe, Doctr. that it is expedient and usefull to have an eye to this price[illegible: 1 letter] : it made Paul, and it will make us runne cheerfully, and God tells us of it, to the end wee may fixe the eyes of our mindes upon it, Colos. 3.23. Whatsoever we doe, doe it heartily, as to the Lord, knowing of the Lord we shall receive the reward of the inheritance. But some may say, Quest. if it bee an inheritance to us, how is it then propounded as a price to us? I answer, Answ. its both a reward, and an inheritance, its an inheritance because its given to adopted sonnes, its a reward after labour, not for labour; so as running is the way to a crown, not the cause of it. Quest. But the Papists say, we have it by faith, why then is it a price or reward? why or how can it be a price or reward, and yet ours by beleefe? Answ. I answer, incouragement and this price are not given to workes, as workes, but as workes by faith, for by it wee runne and overcome all trials and troubles: reward is due to perseverance, but perseverance cannot bee without faith. But for the matter in hand; I say its expedient to looke to the price; that we be not carried away with temptations on the right hand, or on the left, and therefore let us not looke on them. Moses eye was so fixed on this price, as he set light by all the pleasures of this life; the eye of faith in a Christian, is stronger than that of sense, yet let us take these cautions. First, that we know ourselves sonnes, and that wee come to this price by inheritance. And secondly, that we love not God so much for his goodnesse to us, as for that goodnesse which is in him: for a Christian aymes first at Gods glorie, then at his owne good; and so hee loves God for being goodnesse it selfe, then for being good to him. And yet a Christian in order, comes first to see Gods goodnesse to him, and therefore loves him, and then he arises higher to the love of God, even for that he is goodnesse, and thenceforth admires and adores his fulnesse, for else to love God because God loves us, is mercenarie. Wee are therefore to thinke of this happie estate: Vse. 1. and as children, though at the first wee know not what belongs to inheritances and rewards, yet the elder wee grow in Christianitie, the more let us search into these things, and see what is laid up for us. It is an unvaluable price that will free us from all evill, of companie of enemies, of Sathans anoyances, of hinderances, of sinne, from all occasions without us, and inclinations within us, from sicknesse of body and troubles of minde: its a Saboth after sixe dayes worke. It is beyond all earthly crownes, the runners have envie not one another, nay they helpe and further one another, and are glad of one anothers forwardnesse: all are heires, all happie, all shall be crowned, and with an incorruptible crowne, an inheritance that fadeth not, but is undefiled; and such an one as is kept for us, 1 Pet. 1.4. Its not like the crownes of leaves that soone fade; no, we shall ever bee in the presence of the sonne of Righteousnesse, where we shall have a continuall spring. But to proceed in the next place, this is a price of calling, we must be called to it: who can take a calling on him, unlesse God calles him? and who can be inabled but those that hee inables? This calling of his, is the beginning of his golden chaine of salvation, hee calles us from a cursed estate, to a happy communion; from death and bondage under the devill, to be Kings and Princes. And this is done by outward meanes, and inward worke of the spirit, this calling is a powerfull calling, inabling them to come that are called. And hereby we may try, whether wee have any title to heaven or not; 1, Signe. For first, if wee be effectually called, it supposeth we are chosen, called and singled out from others of the world: and therefore all swearers, and those that are given to drunkennesse and profanenesse, they are not called nor singled, they remaine as they were, for this singling out, is the first part of the execution of Gods decree of election. And whom God calles, he qualifies, Princes they may call men to places, but they cannot qualifie them. But God when he calles Saul to be a King, hee gives him a Kings heart, so if we be called to this heavenly kingdome, we shall have holy and Kingly hearts and mindes given us. 2. Signe. Secondly, mens tongues will shew what calling they are of, in their discourse. A Christian will remember he is a Christian, and will walke worthy of his calling, and with Nehemiah hee will reason, shall such a man as I doe thus? speake thus? thinke such vile sinfull thoughts? and those that are not of this carriage, shew no great religion in them. And just it is with God, to give such over to a great measure in sinne. 3. Signe. Thirdly, this calling is to glorie; and therefore he that is called, he will thinke of heaven, and magnifie and admire Gods goodnesse to him, what thing is man Lord, that thou shouldst bee mindfull of him? and therefore those that admire the pompe and glory of this world, its a signe their calling is worldly, and that they are called by the world. Fourthly;4. Signe. if a man be called by God, hee shall finde a spirituall answering within himselfe to Gods call. If God say, thou art my sonne, the heart answereth, thou art my God. Behold I come quickly, (saith Christ) even so come Lord Iesus, saith the Christian heart. And therefore a rebellious disposition, shewes that Gods spirit is not there. Thirdly, this calling of ours is a high calling: its from heaven, to heaven; its from a heavenly spirit, by spirituall meanes to Christ in heaven, to Saints, to spirituall imployments and priviledges. Hence therefore wee may learne who are the greatest men: sensuall men thinke those in outward place the greatest men of all other▪ alas they are nothing to a Prince of heaven, hee is a spouse to Christ, shall judge all the world, and triumph over Sathan. All other callings end in the dust with our bodies; Kings shall rise as Pesants, and it may bee in a worse estate than many of the meanest, there is no difference in death. All other callings are by men, from men, to men, to earthly purposes; let us make therefore a difference, and know whence our calling is, that we may be thankfull, and whether it is, that we may be joyfull. Vse 2.We may also in the next place hence gather, who are of the highest spirits? its a Christian and onely he, he overlookes all these base things, his way, his minde, is ever upwards, and with Paul, he thinkes [illegible: 1 letter]ll drosse and dung that is here. It is the disposition of the world to minde high matters, here in religion are the true aspiring thoughts; as if men will be covetous of honour, here's the right honour and these are the honourable persons. Who honour me, I will honour, (saith God) onely a Christian is partaker of his desire, other men desire high matters, God knowes to what end, but they leave them in the dust; but when a Christian dyes, hee is then partaker of his desires in fulnesse. Quest. But it will be questioned, does a Christian ever know he is called?. Answ. I answer, sometimes a Christian staggers a little, either being not an experienced Christian, or through sight of corruptions and temptations: but setting these aside, a Christian knowes his calling, and will live by his rules, for it is not onely a calling, but it workes a dis[illegible: 1 letter]position; and therefore if we finde it not, attend we on the meanes of the Gospell, which is called the Kingdome of heaven, and it will bring us into a good estate, and shew us our estate also, which being once made knowne to us, wee may assure our selves it will remaine with us for ever, which also may bee gathered from this, that its a high calling, for nothing can breake any one linke of that chaine made by God, and demonstrated in the 8. of the Rom. But to proceed, this is the calling of God▪ for by nature we are dead, and it can bee none but God that revives the dead; God together with the voice of his Ministers, sends his quickening spirit, giving eares to heare, and understandings to understand. Againe, wee are not onely dead, but in thraldome under the devill: it must needs bee one that is stronger than this strong man, that must dispossesse us of him. This calling is Gods calling in Christ, and that is first as our head: God lookes on us as we are in him, and he elects us as in Chri[illegible: 1 letter]t. For from eternitie he appointed so many to be members of Christ, as he meant to save: we are called, and justified in Christ, he must be ours, before his obedience be ours: we are sanctified in Christ, we mu[illegible: 2 letters] be in him as branches in the vine, partaking in the quickning sap and juyce of his grace, and when we are glorified, we must be glorified as being of his members. Then wee are called by Christ, who is the Authour of this holy calling: and lastly, we are called through Christ as our mediatour; and thus chiefly is it meant here, not through workes, as the Papists will have it: no, Christ is the author and finisher of our faith, in him are we crown[illegible: 1 letter]d, as the body i[illegible: 1 letter] said to bee crowned when the head is; let us therefore che[illegible: 1 letter]ish this communion with Christ, by all meanes, for thereby wee shall communicate with him of his fulnesse.

VERS. 15. Let us therefore, as many as bee perfect, bee thus minded. ST. Paul hee proceeds to others; If any of you be perfect as I am, bee you also thus minded as I am; perfection in this place, is not meant of that perfection wee shall have hereafter, or should have now, or legall perfection; but he is said to bee perfect, that is in his growing estate, increasing more in grace, righteousnesse, and sinceritie, or it may bee meant of perfection in regard of degrees comparatively, whereby one out-goes another that is but a novice in Religion: such are those that can rule their affections, and can live in a setled course of holinesse, called in Heb. 5.14. men of full age: for there are children in Religion, new entered into Christsschoole, then those that are come to full age, surely are exercised to discern good and evill, and then those that are come to their full pitch in heaven; betweene whom and the former, there is no more comparison, than is betweene the Sunne and a starre for light, so as in regard of the Saints in heaven, the best here are imperfect, yet in regard of the beginners, they may be said to be perfect: however, wee may safely gather this. That in Christianitie there are degrees of holinesse: Doctrine. divers grounds, some bring 30. fold, some 60. Let this comfort those, that discomfort themselves in regard of their imperfections, grace must be at the first as a grain of mustard seed, and therfore let such with patience attend the meanes, and trust God for the issue. Secondly, Doct. we may observe, that there is a kinde of perfection attainable in this life: which we ought to strive to, the reason is, that in all things God hath ordained a set pitch, beyond which they cannot come, and to which they all tend; and as its in nature, so in grace, though he hath appointed to every one his severall portion and measure of grace here, yet a pitch he also hath set to all, which wee are to ayme at, to grow better still, though in this life we cannot attain to it, and the reason is because we know not how God wil exercise us: he doth exercise all his children, but some with greater trials than others; besides wee have a perfect God, and a perfect word, that is able to make the man of God perfect to every good worke: and these are not given to us for nought, and therefore its a shame for a Christian to sit down at any degree, upon pretence of imperfection: we see plants in nature desire growth, that they may be able to stand in, and withstand storms. And where this spirituall nature is, and this new creature, there will bee indeavour to increase in strength, to undergoe and overcome all temptations and hinderances whatsoever And to know whether wee have this perfection or not. 1. Signe. There will ever be a base esteeme of these outward earthly priviledges and honours: nay of the good indowments of our mindes, counting them losse in comparison of Christ, and this will worke a sure setled hope in Christ evermore. 2, Signe. Againe, there will be a perfection of holinesse a neglect of things passed, and an earnest indeavouring to things before, to presse to the price. 3. Signe. Thirdly, a perfect Christian desires the comming of Christ: but the weake one ever cries, let me O Lord recover my selfe before I goe from hence, hee has not that assurance of his good estate, that a well growne Christian hath. 4. Signe. Fourthly, a perfect Christian hath sweet communion with Christ, and can goe to God with boldnesse, without feare of judgement, or terrour of his presence, where as the weakest are driven to God by feare, others by hope, this man comes to God, being moved by a sweet disposition of love. 5. Signe. Fifthly, a strong Christian is not moved with any change, either of prosperitie or adversitie: weake braines are soon overturned with strong waters, so weake Christians are soone drunken with prosperitie. But a strong Christian in any prosperitie, is pliable and fit for any thing: David in the middest of all his royalty, saw a greater blessednesse than honour, and riches; Blessed is the man to whom the Lord imputeth not sin, and in whose lippes is no guile. Psal. 32. In adversitie also, a sound Christian will not shrink, knowing God cānot be changed, though his estate may alter, and therefore he can want, as well as abound; growing strong in patience as in other Christian graces. But it is contrary with the weake Christian, for every crosse strikes at his heart, and at the foundation of his faith, making him presently doubt of Gods love and favour to him. Sixthly,6. Signe. A growne Christian he is experienced to finde out Sathans devises and plots: and can put a difference betweene the motions of the flesh and the spirit, and therefore knowes what corruption to weaken, and what grace to strengthen; when as new beginners, for want of practice and experience, sees not these things, and therefore ere hee is aware, runnes into many offences, and lookes for no remedie. Seventhly,7. Signe. A well grounded Christian can withstand the bitter blasts and oppositions of this world: nothing could move Paul nor separate him from the love of God, but a weake Christian either is blowne away, or at the least shaken, with every blast; as it is in yong trees newly planted. Eightly, A grounded Christian beares with the infirmities he sees in others he pities them, and helpes them if he can; but judges not of them as those that are weake, who for the most part are captious; you that are spirituall must restore (saith the Apostle) those that are weake with the spirit of meeknesse. Gal. 6.1. So as it is the weake ones that are scandalized, and as they are soone offended, so doe they soone give occasion of offence to others, by their ill example; but the growne Christian indeavours to live free from offence, in the least things hee is watchfull against Satans wiles. 9, Signe. Ninthly, a perfect man doth most of all others see into his particular wants, and lookes hence after a further degree of grace: and therefore the Apostle bids such as are perfect, to forget things past, not to looke on those that are behinde, but to see what is yet before, to bee attained unto, and to presse forward thereunto. 10. Signe. Tenthly, A strong Christian is of abilitie and indeavour, still to beget other Christians: Its the propertie of a growne creature, to beget its like, a weake Christian hath enough to doe to looke to himselfe; there may be many more signes named, but these will suffice. Lets come to the meanes whereby we may grow to this strength and perfection.Meanes unto perfection. And first of all, we must know there must bee an order; we are to grow in fundamentall graces in the first place, for we water not the leaves but the root of our plants, and the graces that are the foundation of all workes being gotten, and diligently cherished, the workes, which are but as leaves, will soone put forth. The maine fundamentall grace of all is faith: which we are principally to looke after. First, in getting assurance of our salvation; to this end walke holily, for many live in sinnes against conscience, and so can have no assurance of the pardon of their sinnes, and how dead and blockish are they? David, though a man after Gods own heart, yet losing the comfortable assurance (by his sinning against conscience) of the pardon of sinne, thought Gods holy spirit had quite forsaken him, therefore he prayes; Take not thy holy spirit from mee, Psal. 51.11. Therefore labour for assurance of pardon of sinne, for where the soule is wounded with the guilt of sinne, it cannot inlarge it selfe in love, but is possest with a fearfull expectation of judgement, but when the soule is assured of the pardon of its sinnes, it breeds love to Christ; and there its said of Marie, shee loved much for many sins were forgiven her. In the next place, we are to labour for faith in the promises of the forgivenesse of sinne, and Gods goodnesse to us: that hee will give grace and glorie, and that wee shall want nothing, this will put courage into us. And as we are to labour for faith, so also for love: which is cherished by meditation of Gods mercies, and his love to us, and this will set us on fire in all good workes, and so much of this grace as wee have in us, with so much strength and intention of spirit shall wee indeavour to please God in all things: and this argument the Apostle used to stirre up the Corinthians, 1 Cor: 7.1. Having these promises, lets clense our selves from all filthinesse, perfecting holinesse in the feare of God. In the next place, Whatsoever wee doe, lets labour to doe it with the best advantage: labouring to practice and exercise as much grace, and as many as we can; as in giving, give in zeale to Gods honour, in love to mercie towards our brother that is in need, and in regard of justice, we owe it to him; God hath commanded us to give him, and he will reward it, for we lend to the Lord, when wee give to the poore. If we are to abstaine from any evill, we are to abstaine from it with a perfect hatred thereof, and consider how it will offend, it will breake peace of conscience, and dishonour religion, scandalize those that are weake, dishonour God, and bring shame to our selves: yea, wee must remember that the talents that God gives us do increase, in the use of them, the more we strive to doe things exactly, the more perfection we shall attaine to, in the use of performances. Thirdly, Let us not neglect litle things either ingood or ill: omit no occasion of doing good, and take heed of the least beginnings of ill, abst[illegible: 1 letter]ine from all occasions and appearance of evill, for though in comparison they seeme small, they are of great consequence. Fourthly, Wee must keepe our affections to holy exercises and meanes: for God workes by meanes; neglect none, for so much perfection thou losest thereby, and consider what meanes will fit our disposition when we are indisposed; are we dull in prayer? then reade; if that will not be endured, then use the communion of Saints,Motives to the use of the meanes, and unto perfection. and still remember that we be not wearied with prayer, for God sends not his away emptie, and that those things may be the more effectuall, observe some motives to stirre us up. And to this end, consider the priviledge of a perfect Christian; He is as Mount Sion, which cannot be moved: if wee tell him of death, its his hearts desire, tell him of afflictions he is resolute, he lookes for them, he knowes he lives Gods childe, and so he shall die: when a weak professor, feares afflictions, feares ill tidings, feares death, and when it comes, seekes for comfort, and hardly findes it. Secondly, a perfect Christian is a beautifull example, and makes others in love with Religion, he is throughly exercised and practised: the weakling is scandalous, makes men offended at Religion, soone takes offence, soone stumbles, and gets many knockes, so as his life is bitter. Thirdly, the perfect man honours God, and gets him much glorie, by hearing▪ reading, praying, and such duties; now as parents love those children best that are most like unto them, so those whom the Lord findes like unto him, hee will make them more nee[illegible: 1 letter]e to him in likenesse. Fourthly, the perfecter a man is, the more neere communion he hath with Christ, and hath the greater fruit of Christs love, and findeth peace of conscience, and joy in the holy spirit: to such as these, Christ hath promised to come and sup, and feast, and refresh with his graces, for even to this end Christ came, to make us holy and pure, that he might present us to himselfe a glorious Church, Ephes. 5.26.27. and therefore that Christ may attaine to his end in us, let us indeavour unto perfection. Fifthly, our estate hereafter should move us hereunto: we looke for a new heaven, and a new earth, and we desire to be ever with the Lord, in that heaven wherein dwelleth righteousnesse, and therefore we ought to be diligent that we may bee found in him in peace, without spot and blamelesse. It is the Apostle Peters argument, 2 Pet. 3.13.14. and therefore as many of us as be perfect, let us be thus minded, that we cannot goe farre enough, we must strive still on to perfection.

VERS. 15. And if in any thing yee bee otherwise minded, God shall reveale even this unto you. ST. Panl aymes at the comfort of those that are weake, implying that every Christian stood not in this pitch of disposition with the Apostle, and yet they were not to be discouraged, God will reveale the same minde to them also in his time. In which words we may observe; first, that some Christians see not so farre as others, neither at some times so well as at other times: but are like the man in the Gospell, they see at the first men walke like trees, and after see things more plainly. The way of the righteous shineth more and more, unto the perfect day as the light doth: (saith the Wise man, Prov. 4.18.) And as the Church grew to knowledge by degrees, so do we, for we first know things in generall; at the first, Peter knew not that the Gentiles should be called, Acts 10. And the Disciples were at the first weake, and subject to many infirmities, and therefore we must take heed of judging and censuring others, and also that we discourage not our selves, by reason of our weaknesse, God willin his time strengthen us, and it may be call them. Secondly, observe it is God reveales this unto such. It is God that must take away the vaile first, the vaile of the thing, opening our understandings by reading and hearing, and thus the thing it selfe is made fit to be knowne, then he opens the vaile of the heart and affections, to imbrace and love the things. Its God that opened the heart of Lydia, let us therefore beare with the ignorant, though Gods time is not yet come, it may hereafter. Secondly, Ministers when they come to preach, must pray that God would take away the vaile from the peoples eares and hearts: and people when they come, let them pray that God would open their hearts: and not come in the strength of their owne wit, knowing that God openeth and shutteth, none can open or shut till hee doth it. In the third place, wee may observe, that God in mercie will doe this for us: hee will open our hearts; he will reveale, though not every particular truth, yet all necessarie truthes according to our estates: some stand in need of more than others, as Ministers ought to have more than people, and Governours are to have a larger spirit than other inferiours, yet all shall have sufficient. Therefore for our necessities, let us goe to God, he hath promised to leade us, and with David pray; Lord open thou mine eyes, that I may see the wonders of thy Law: he hath promised to anoint our eyes with eye salve, and its his office to guide us, he is our Prophet to instruct us. In the next place, observe that if any man belong to God, he must at one time or other bee thus minded as Paul was: to hate all things as vaine, to strive on to perfection, to make conscience of the least offences, yea, of idle thoughts and words, of loose wanton behaviour, to know he is not perfect enough, vigilant enough, to look how farre hee is short of that pitch of perfection he ought to attaine unto, not to content himselfe that he hath out-gone others: these things they shall know either here in time of triall and temptation, or at the houre of death, when no man ever repented of his goodnesse or forwardnesse in Religion, nor of his care or constancie in good courses. And therefore let us be stirred up to bee of the same minde now, and if any man shall think with himselfe, because God will reveale this, therefore he will neglect meanes, and stay till God inspires this minde into him; let such take heed, if they love goodnesse, they will set about it presently, but if they quench the good motions of Gods spirit, God will take his spirit from such. Beg that God would now change thee, for thou art not master of thy thoughts: if we now put off God till we die, its just with God to suffer us to forget our selves: let us bee well affected for the present, and though wee see not so cleerly as wee should doe, let us attend the meanes, and though we cannot grow in religion, yet let us not thinke it a shame, but allow and uphold such courses, else is our estate desperate. Observe further, this speech as its a discoverie of a moderate spirit in the Apostle, there are some graces that seeme in shew to crosse one another, as zeale and moderation, but they doe not, for zeale when it meets with a fit subject for moderation, can bee moderate: Paul condemnes not, but hopes; and its an example for our imitation, love beares all, and hopes all: whiles God suffers, why should not wee suffer? Christs spirit will not breake the bruised reed, in whomsoever it is: God hath a time for such as we condemne, even as he had a time for us, and therefore wee must use all meanes, wayting if at any time God will give us repentance. 2 Tim. 2.25. Ministers must not be harsh with weake Christians, its Gods worke to bow affections, and not mans. And secondly, when wee have used all the meanes we can, wee must depend on Gods providence: and therefore we are to fetch grounds of toleration and patience towards others, from Gods love and wisedome, who reveales the seed sometimes long after. The Papists, they checke us for want of meanes to reduce men into unitie, and to compound controversies, they brag of the Popes power this way, but its but a brag, for why doe they not conclude their owne? They are farre more happie than the Church was in Christs time; hee sayes, offences must come. Paul sees there must be errors, hee could not compose all, God must reveale it in his time. But how doe they compose differences? by excommunication, imprisonment, and death, and this by the censure of an ignorant man perhaps, which is brutish and unfit for the Church of God. For our part, we want no meanes, but the effect or successe we must leave to God, we are not to force men tyrannically to our opinions in lesser matters, but leave them to Gods time of revelation. And lastly, as this hope of revelation is promised, so are wee to expect it and waite for it: for to him that hath, more shall be given; and therefore let them that have beginnings of grace, bee comforted to walke on, and for those that are not entred, let them not be discouraged, God will reveale: But upon what condition, it followes:

VERS. 16. Neverthelesse, whereto wee have already attained, let us walke by the same rule. THe word Neverthelesse, some reade it Onely, as if it were a condition; but it implyes both a precept and a condition, shewing that those that looke for revelation of further knowledge and goodnesse, they must walke according to that measure of knowledge they have. The word Rule, implyes in generall the Scripture; more particularly, a company of sound truthes, concerning faith, love, and hope There is a great Bible which is the whole Word of God, the little Bible is the grounds of Religion, and these are not onely to be understood in the Booke, but comprehended and invested in our understanding and affections, and according to these we must walke. Truth is no guide to us being onely in the Booke, but as it is seated in the heart. Doctrine. But lets come to some observations; first, we may learne that God out of his goodnesse, hath left to his Church a rule of faith and manners: there is a rule whereby men must walk, otherwise should we be in a labarinth of errors continually, having no other light but this torch-light of Nature, to guide us in this thick darknesse, wherein we are by nature. The properties of this rule are divers; First, its a fixt and unchangeable rule, and therefore we must bring all to it, not it to all. Secondly, this rule is a perspicuous and cleere rule, thy word is a lanthorne to my steps, and a light to my pathes. Thirdly, this rule is homogeneall: all things therein are spirituall, all holy, all pure, and therefore when the question is about Religion, we must have recourse thereto, as the onely absolute compleat rule. And therefore we must know this rule, and then be led by it, for the word Rule implyes, that there must bee a thing to be ruled, else what needs rule, or to what use should it serve? an instrument is in vaine without use: its true, many men make religion and Scripture, but a meere object of discourse. But their example ought to be no rule to us, if we looke to be saved, it must be by walking according to this rule, and therefore a Christian life is no licentious life, though hee be freed from the law, yet must he serve God day and night: therefore it is that the Christian prospers not, nor thrives in this world, because he will not lie, nor sweare, nor have a broad conscience, as the children of this world have, that take all occasion and scope to bee rich: but a Christian lives by rule, he hath little, and it is blest to him, for he lookes at riches and profits of another kinde. In the second place, wee may observe that a Christian walketh by this rule: he thinkes it not sufficient to take a step, but keeps a right course stedfastly onward. But how may this bee done?How to walk according to the Rule. may some men say. I answer, let us use the meanes; as first, let us treasure up the word in our consciences: let us get the rule within us, get the articles of faith, and assurance of the promises: and let this bee betimes whiles we are yong: its the ordinarie cry the Scriptures are hard, they cannot understand them. But whats the reason? they are bred up in earthly businesses, and are stuffed with them, so as they finde no place for the Word, and its a miracle to see men thus brought up, to live by this rule. Secondly, when wee have once treasured up the knowledge of these things, wee must learne to apply them upon severall occasions: for where no practice is, there knowledge is idle, and makes us worthy of more stripes, many have generall truthes in their mindes, but comming to apply them, they finde a great want. David knew adulterie was a sinne, and Peter knew it was dangerous for a man to relye on himselfe, yet how foulely did they fall? Thirdly, let us compare our experience with our rule, wee shall finde there is nothing therein but is fulfilled, that there is no suffering but for some sinne or other, and that besides heaven hereafter, God rewards particular obedience here, with particular rewards, and particular sin with particular corrections, we shall know that his judgements are not scarcrowes, the worke of the wicked is accursed, but it shall goe well with the righteous▪ and by this meanes we shall bee incouraged to good, and scared from bad courses. Fourthly, bee inquisitive and watchfull over our particular steps, take and heare admonitions and instructions, and bee inquisitive after them; those that are otherwise minded, no marvaile if they (like libertines) spurne against all instruction and advice, and accordingly feele the smart of their wayes before they see it. Fifthly, get a wonderfull jealousie over our hearts: wee often offend in thoughts and desires, which God the searcher of the heart lookes into, and we must therefore be jealous of idle thoughts and words, not only of othes, for so an hypocrite may be. But loose persons will say, Ob. O this is an unpleasant course, we must bid all joy farewell, when we come to this. I answer no, the wayes of wisedome are wayes of comfort and pleasure, Answ. God approves of them, and our consciences will tell us so, and thereby will fit us for life or death, and will so settle us, that no estate shall bee unwelcome to us: and as Psal. 50.23. To such as order their conversation aright, God will shew his saluation: and as in the text fore-going, God will reveale himselfe more and more, so as if we be faithfull and conscionable in little, wee shall have greater matters revealed to us; and and contrarily, if we be unfaithfully and carelesse, God will take from us the key of knowledge, and the use thereof, and will give us up to foule vices, even sinnes against nature, as he punished the Gentiles, and to beleeve lyes, as Paul sayes 2 Thes. 2.11. And will answer us as he did the Idolaters, even according to their multitude of Idols, Ezek. 14.4. So as would we have favour in our sinnes, and teachers that shall bolster us up in them, and not crosse our vaine courses? God will let us have our hearts desire, but we must know this is an unevitable way to a desperate estate, and therefore marvaile not so much at the loose liver because of his good breeding, for as they desire the ill, so they have and are justly punished therewith.

VERS. 16. Let us minde the same thing. OBserve here, that wee are not only to walke sutable to others, but wee must minde the same thing that others of our profession doe: Doct. So as this is a direction to concord, shewing that a Christian is a member of Christ as his head, and of the mysticall bodie the Church: faith ties him to Christ, love ties him to the body, so as he must walke with Christ, and also with the body, hee must looke to himselfe first, and then to the body: the ground of this union is laid downe here, to bee first an union of minde and affection, and this must bee in good, or else wee are brethren in evill. Its no marvaile the world complains of want of love, when there is no agreement in the rule of our love; when there is no agreement in the objects of our love, its not riotous fellowship, but fellowship in the gospell that unites us, let us minde this same thing, and then we shall affect one another; and because our knowledge doth not extend to every particular alike, let us agree in the maine points, and let not lesse things breake us off one from another. If wee did walke according to our measure of knowledge in those things wherein wee agree, betweene us and the Lutherans, would not bee that bitternesse of spirit that there is, all censures and distempers would cease, and its a [illegible: 1 letter]ault in manie Christians, though bred up well in knowledge, yet being of a harsh spirit and nature, while hee walkes not according to the same rule, and mindes not the same things in the maine as hee should doe, he growes to be bitter, as for those that would be sincere, they must indeavour to bee united in one, as they have one God, one faith, one baptisme, for a Christian loves not to goe to heaven alone; and when he is there, he knowes he shall be one with Christ, and one with the holy Saints, and therefore will indeavour to be in perfect unitie here, considering there is no good he hath, but he injoyes it as being a member of the body of Christ, he knowes its a horrible thing, that members of the same bodie should fall out one with another, and therefore what shall separate or divide us? shall infirmities? Alas, we are all sicke of this disease, veniam petimus damusque: are they too hot, we are too cold, why should we not stoope and yeeld? Christ he stooped from heaven to us. Shall errors? why the time will come, God will reveale himselfe more fully. Shall sinne? Wee know what the Apostle saith, Gal. 6.1. those that are spiri[illegible: 1 letter]uall must restore such with the spirit of meeknesse, wee must not cut off members for every sore. Shall injuries? Its the honour of a man to passe by such, doe wee looke Christ should forgive us, when wee will not forgive others? consider it is the practice of all holy men; Paul became all things to all men, if by any meanes hee might winne some. Peter received reproofe of him, yet fell not out with him: some there are of such a perverse spirit, as if they see in any one any infirmitie, presently they breake out into these or the like words. I will not be of that mans profession; thus forsaking all the good in the holy profession, because of some weaknesse in the professors. If they will needs be separating, let them separate from the world, from scandalous, carelesse, riotous persons▪ else Sathan rules in division, he knowes hee is best able to deale with them that are alone, and therefore drawes Eve from Adam, and one Christian from another, and so quickly overcomes them. If in companie one fall, another may helpe him up, if hee be cold, another may warme him by exhortation and example. Consider therefore who are best minded, and minde the best things with them: if we finde we have attained to a greater degree in grace than others, indeavour to bring them to us, the Communion of Saints is an Article of our faith, every one beleeves it, but few knowes what it meanes, and therefore no marvaile they desire it not.

VERS. 17. Brethren be followers together of mee. THese words containe another exhortation, with a friendly compellation, which I passe over, having heretofore had often occasion to speake of it: the exhortation is to imitation of the Apostle, follow me. And because I cannot ever be with you, therefore follow those among you, that walke as I doe. Whence wee lear[illegible: 2 letters], that together with the rules of religion, wee must propound Gods graces in us, as examples for others to imitate: and this arises not from pride, but from confidence of truth and holinesse in our owne hearts, and conversations, and religion maketh this a vertue and dutie, without which it were boasting: and so it doth make many things (of themselves not seemely) very fitting. Davids dance was in worldly esteeme counted but folly, yet having respect to Gods glory is commendable; and therefore we must not be captious, when we see such things in others, that men ordinarily count indiscretion, but mark their ground, and by it esteeme of them, and accordingly follow such. Bee yee followers of mee, saith St. Paul, that is, observe what my doctrine is, and what I doe and acknowledge, follow and imitate me. The Apostles doctrine consists chiefly of three heads; whereof the first, concerneth our naturall condition, as Rom. 1, 2, 3. chapters, and Ephes. 2. And the second, concerneth our remedy by Christ Iesus, God and man being King, Priest, and Prophet, as in the Heb. And the third, the māner how Christ is become ours by imputation, and is laid hold on by faith, which is given to us by God, who being unchangeable and true, we persevere in this rule and course of obedience, by the mercies of God, though with many combatings and strivings, even to fulnesse of glorie. The Apostles example see in part in this chapter, in holinesse of life, and death [illegible: 1 word] sinne, and esteeme of the goods of this world as base. In the Acts see his paines in the Ministerie, his calling, his heavenly and holy mind in the next verse. And therefore, let us reade these often, and consider them: they are an excellent glasse, that will transforme us into an holy forme and fashion; many things there are in him that are extraordinarie, and not immitable, he wrought in another calling for his living, he was an Apostle, had extraordinarie gifts by revelation, and indeed not so much by studie, as the Miniters of the Gospell now, to whom God gives guifts, but in the faithfull and painfull use of the meanes, and therefore are they not bound to imitate the Apostle in this thing, as in other things which he did as an Apostle. But to proceed to particulars;Wherein imitation consists. imitation implyes foure things: First, a doing that which another doth. Second, a doing it in the same manner. Third, a doing thereof grounded upon the same affections: not as in a stage play, where hee that acteth the person of a King, is often a varlet, but it implies such an imitation as is in a childe, that indeavoureth to be like the father in disposition, as well of minde as of bodie. Fourth, it implies a doing, studio imitandi, with an earnest desire to be like him, for he that doth that which God commands, and not as expressing his desire of imitation, he is no follower, and therefore in all our actions wee ought to desire to be like God, and indeavour to expresse in action, what we desire, and to this end wee are to search for examples and patternes in the Scripture, for those that are more excellent; for the most excellent in all kindes, are the best rules for others: and because in many things we offend all, let us follow the examples of men no further than they follow Christ, 1 Cor. 11.1. And it was one end of Christs incarnation, that he might bee an example unto us. As I your Lord and Master have washed your feet, so yee ought to wash one anothers feet, Why examples are laid downe in Scripture. and learne of me, for I am meek. Hence we may gather, the ground why we have not only rules in Scripture to live by, [illegible: 1 page] [illegible: 1 page] but also examples. For first, they shew that the things commanded are possible to bee done. Then they shew us the way and meanes more plainly, how to doe them. Thirdly, they shew how gracefull & acceptable they are when they are done. So as the Scriptures are not penned altogether in a commanding fashion, but have mingled sweet alluring examples: for there are foure wayes of teaching; rule, reason, similitudes, and examples. The two former injoynes, but workes not on the affections, similitudes are but slight, onely examples conformes us in a most sweet alluring manner. Vse. 1.And therefore wee ought to be exemplarie, as to follow others, and especially those that are above other: they should be burning and shining lights, as starres giving light to passengers in the darknesse of this world; to this end observe some meanes. And 1. Dir. First, reverence not onely the eye of God, but of weake Christians, Maxima debetur puero reverentia. We are to be awfull of our carriage, that we may give no ill example to them: and to this end we are to know that wee shall give account for those sinnes, that wee either cause or suffer others to fall into, if wee may hinder them; give therefore no offence or scandall to the little ones. 2. Dir. Secondly, Labour to denie our selves in liberties: especially when we are in the presence of such as will take scandall, and to this end labour for the grace of love, which will cause us to indure much, and put up many things which we count injuries. Thirdly,3. Dir. in our carriage wee are so to demeane our selves, that wee shew wee value, esteeme, and respect those with whom wee converse: for else our actions being visible to others, they will seeme to be done out of a selfe respect, and so will not affect or worke on them. Grace will teach us to honour the meanest, as those that may bee deerely beloved of God, who also may excell us in many excellent qualities, and in some kinde of grace may also goe beyond us. Secondly, Vse. 2. if wee be bound to give good example, then woe to the world for offences; what shall become of those who wound and vexe continually the hearts of those with whom they converse? Many are in hell, propter alienum peccatum. In the eyes of God, who knowes the heart and intentions, sinne is committed before it be acted: and therefore its all one, whether thou committest it or not. But its not thus before men, for when it is committed it turnes to scandall, and opens the enemies mouthes, and grieves the spirit of God in his children, the Prophets complaine hereof, and wee may observe God correct his children most, to keepe them from scand[illegible: 1 letter]lizing others, and that others may beware of scandall: so Davids sinne was pardoned, yet because hee gave scandall the childe died. Vse 3.Thirdly, as wee must give good example, so wee must indeavour to take good from others example: and to this end; First, wee must eye them, and prie into their actions; for this end hath God left us a continuall succession of examples. Secondly, we must eye them not to observe their weaknesses, to uncover their shame; for this is a poysonous disposition, proceeding even from the divell: neyther are wee to observe them, thereby to take libertie, to the flesh from their ill example; but wee are to eye them as we view glasses, to deck and adorn our selves by them, and to compose our selves in a good course. Thirdly, in imitation we are to observe the best, and the best of the best, and not to compare our selves with those that are inferiour to us: for he that thinks himself good by comparison, he is not good, as a runner will not conclude he runnes swiftly, beeause he hath outrunne a lame man. And therefore St. Paul sayes else where, Brethren follow mee, as I follow Christ: propounding to himselfe the most excellent patterne of all, Christ Iesus. Contrariwise he blames the Corinthians, because they measured themselves by themselves, 2 Cor. 10.12. Fourthly, wee must learne truthes before wee practice, for the best have their blemishes: so that wee must learne to know how to avoid them. The Papists urge us with the succession and universalitie of their Church. No say we, it is the doctrine that must trie the Church, whether it be true or false; for men are Mensura mensurata, its the doctrine is Mensura mensurans, the measure measuring, whereby our actions ought to be squared and framed aright. The Papists urge us with an implicite faith. Alas, what example? what imitation can there be, when they know not what to imitate? they know not what the Church beleeves, and and yet they must beleeve as the Church beleeveth. Fifthly, wee must labour to have soft hearts, sanctified with grace and molified, for a stonie hard heart will receive no impression, and to this end are wee to use the meanes, to imbrace the word, to receive the Sacraments, and to pray that God would open our eyes, and soften our stonie hearts. Sixthly, wee are to looke to everie one that hath any good thing worthy of imitation: as those that delight in gardens, where they heare of any choise flowers, they will have a slip for their owne garden: thus it should bee with us, where we see any flower of any grace, get that and place it in our owne gardens; in every Christian there is something immitable, and something that may further us: and therefore this Apostle longed to see the Romans, that hee might be comforted by their faith, 1 Rom. 12. It is with the Church as with the firmament, ever some are rising and some are fitting, let us looke to the starres of our time, and walke by their light. Its not enough that wee can commend the Martyrs, for that is ordinarie, as it was with the Iewes in Matth. 23.29. though they builded the sepulchres of the Prophets, if they had beene alive, together with them, they would have persecuted them, and therefore Christ saith, they killed the Prophets. And the ground of it is, bec[illegible: 1 letter]use its a dishonour to God, not to take notice of his goodnesse and glorious graces in others, and therefore if the starres doe praise him, surely these starres must much more set forth his glorie, that being of themselves sinfull wretched men, by his power are made glorious lights for others to walke by. And in the seventh place, in things whereof there is no certaine rule to direct us, wee ought to imitate the example and custome of the most holy and sober sort. As in apparell much question is what sort, what fashion is most to be imitated, let the most sober and moderate of thine owne ranke be guide unto thee. Its singularitie to differ from such, with a desire to be noted, and it savours of pride, and such shall be condemned by their examples, even as Noah condemned the old world. Vse. For use of all this, learne hence what is the best succession, that is the best and surest note of succession, which is both in doctrine and example; locall succession is nothing, they are the children of Abraham, that doe the workes of Abraham; they are Iewes which are Iewes inwardly in the spirit: the Papists they cry out against us we have no succession; but it is they have no succession, their doctrine every where crosses the doctrine of the ancient Church of Rome, their practice is without president, what president have they for rebellion? for their equivocation? and the like; they follow indeed, but as corruption doth generation.

VERS. 18. For many walke, of whom I have told you often. THese wo[illegible: 2 letters]s containe, a reason of Pauls exhortation; and from the connexion wee may observe, that where truth is, error is: where wheat is, there are tares; walke as I doe, for there are many with whom yee converse, that walke as enemies to the crosse of Christ. Our enemies tell us, because of our errors wee are not the true Church, they may better conclude contrarily, that because we have some few errors, therefore there is a true Church amongst us, where truth is there will be opposers; and therefore we are not to be scandalized hereat: the skill and courage of a Christian, is seen most where truth is in danger, as the goodnesse of a Pilate is seene specially in a tempest. The Papists will not have the Word read in the vulgar tongue. why? because they say many errors will thence arise, while the common people understand it not. They may as well argue, because there is much deceipt, therefore I will not buy nor sell. St. Paul was of another minde, he would preach at Ephesus, for a great dore and effectuall was opened, though he knew there were many adversaries. 1 Cor. 16.9. In the next place, observe he saith many there were, meaning of the better and more eminent sort, that is of teachers: a pitifull thing, that in the golden times of the Church, the chiefe leaders of the Church should be mislead, and therefore we are not to wonder that we should finde it thus, and therefor[illegible: 1 letter] wee must not bee scandalized by the multitude, one Micaiah is better than 400. false Prophets, and therefore we must not number the followers, but weigh them aright, To proceed; he saith there are many, he nameth none in particular, yet no doubt but noted scandalous persons, may and ought to bee particularly named, that others may take notice and heed of them; yet this must bee warily done. The Apostle curses the Copper-smith, but onely names Demas. Those that are weake, must be gently touched, those that are obstinate and scandalous, must bee plainely made knowne, and this draweth some of our writers particularly to lay open the vices and falshoods of those that are obdurate, and therefore we must not take scandall thereat, it arising from a zealous care of Gods Church, not of malice. In the next place, he saith he told them often, the Apostle was affectionately bent for their good▪ and therefore to write the same things often to them, it was not greevous to him, seeing to them it was safe; for the nature of man is very dull in conceiving of things that belong to salvation, and their memories are but brittle. If therefore we doe often inculcate and lay open the danger of that whorish Religion, long since condemned, it must be well taken in these times, especially wherein men are so secure, daring to venter on any thing, yea to goe to their Masses, upon pretence of their strength, that they c[illegible: 1 letter]n come away without being defiled.

VERS. 18. And now tell you weeping. AS if he should have said, if nothing else will make you beware, yet let my teares move, my teares proceeding from griefe, and compassion of the miserable estate of such Teachers, and of such as are led by them. Affections therefore are lawfull, yea necessarie in Gods children: all actions in Gods worship are esteemed according to the affections that they are done with: we are as we love, not as we know, what is the life of a Christian, but the performance of things with courage, delight and joy? and therefore the strongest Christians have strongest affections; for Religion doth not harden the heart, but molifies it, and regeneration doth not take affections away but restores them sanctified and pure. But to come particularly to the matter here; he is compassionate, and so compassionate, as his naturall constitution will admit, hee expresseth this with teares: which ariseth from griefe for something within our selves, or by reason of sympathie with others, for some danger that they are in, or like to fall into. Reason. 1.The reasons hereof are, because they are led by the spirit of Christ, who was all made of compassion: for he wept for his friends, for Lazarus, and for his enemies. O Ierusalem, Ierusalem, how often would I have gathered you, and you would not: hee was tender in bearing the infirmities of his weake Disciples, and of weak women, his compassion was such, as drew him to the lowest degree of humiliation to free us from danger. Reason. 2.Secondly, the Saints have cleere sanctified judgements, to apprehend true causes of remorse: they know what danger is, as Paul saw here that the Sheepe were in danger of wolves, and saw the danger so much the greater, by how much they saw not the danger they were in. Thirdly, Reason. 3. the Saints have their hearts broken with sense and feeling of Christs compassion in their hearts, and so are molified, expressing it outwardly towards their brethren: contrarily, the wicked never felt any remorse or pitie of Christ in them, and therefore know not what compassion meanes, so as their mercies are cruelties. Use this as a note, whereby we may discerne of our Christian estate, for surely where there is no compassion, there can be no excellent estate. Againe, from the Apostles object of compassion and weeping, observe; that spirituall evill and danger is the most proper object of Christian compassion. Paul he pities not himselfe because of his fetters he was in, but it was the bonds of sinne made him cry, Oh wretched man that I am, who shall deliver me from the bodie of this death? and good reason, for these spirituall evils of errour in judgement, hardnesse of heart, securitie, seared conscience, and the like, they leade us the assured way to damnation, as it is said in the words following, whose end is damnation. Contrarily, outward crosses being sanctified to us, they bring us to heaven, as it is 1 Cor. 11.32. Wee are chastened of the Lord, that we should not bee condemned with the world. For those crosses are occasions of good affections, purging the heart from deadnesse and fleshly trust, they draw us to God; and therefore spirituall danger, is the proper object of pitie. It is otherwise with us, wee lament Christian bloud-shed; but how many soules are carried into error dayly, turned to Poperie, and no remorse, no pitie. There is great need thereof both in the Magistrate and the Minister, that they should bee moved to provide remedies against such mischiefes. And let us be farre from envying such as are in ill courses, let their outward pompe be never so great, rather lament their miserie: alas poore soules, how are they hurried, nay doe willingly runne to destruction, while they are blinded with those idle shewes of vanitie. But much more miserable is their estate that draw on others to mischiefe, that are brethren in evill: what other end can they looke for, but to bee as tares bound up, and cast into the depth of hell, being guiltie of as many mens deathes, as they are of ill examples in their passed life? But for our selves, let not our soules come into their secrets, lets mourne at the lewdnesse of some, and the danger of all: and to this end, let us consider duly of the afflictions of Ioseph, taking heed of sensualitie, which as Hosea saith, taketh away the heart. Hos. 4.11. Moses saw the miserie of his brethren, and pitied them; so should we consider of the danger of Popery, of Schisme and rebellion, and this will breake our hearts, and cause us with Ieremie to mourne in secret for the sins of the times. Ier. 13.17.

VERS. 18. They are the enemies of the Crosse of Christ. IN these and the following words, is a description of these in ordinate walkers, which the Apostle speaketh of, they are described by their disposition: First outwardly, that they are enemies to Christs death. Then inwardly, their bellie is their God, they glorie in their shame, and they minde earthly things. Then by their end, which is damnation. They are pointed out and described to us, to the end wee might take notice of them: by the Crosse is not meant the signe of the crosse, as the Papists fondly imagine, but Christs death on the crosse, whereby was made satisfaction,Who were enemies to Christs crosse and redemption, and reconciliation. The enemies of this crosse are; first, such as added thereto the ceremoniall obedience to the law, and their owne satisfactorie workes. Secondly, such as are carnall, denying the power of Christs crucifying, in not crucifying their affections. Thirdly, such as could not indure, of suffer for the testmonie of Christs crucifying, and therefoe to avoid persecution, they pressed circumcision with Christ, and so were enemies to his crosse: Gal. 6.12. Such were the enemies thereof then, and such have wee now of the Papists, let them brag never so much of their esteeme and reverence they give to the signe thereof, while they seem to kisse it, they betray it Iudas▪ like. For while they teach merits, satisfaction in purgatory, indulgences, & the like; they make the crosse of Christ of none effect, whic his onely and wholly sufficient in it selfe. And whereas they say they doe adde, they take nothing from the sufficiencie of Christ; I answer, circumcision was added here by these, who are notwithstanding condemned: for as to joyne poyson with wholesome meate takes away the nourishment of the meate, so if we be circūcised, Christ shall profitus nothing, and grace is no grace, where there is merit. Rom. 11.6. Againe, consider the equitie thereof in naturall reason; can it be thought likely, that God should become man, to doe any thing which lies in the power of man to patch up and make good or else its unsufficient? shall finite corrupt man be able to make an infinite worke perfect? no, God will not give his glorie to another, and will he part with his glorie in this great worke? which propounds his glorie as the maine end thereof? Ephes. the 1.6. and 12. verses. Fourthly, there are another sort of enemies, such as cast not themselves on the merits of Christs crosse, those whose consciences were never convict of sinne: abundance there are, who glorie in their proud presumptious swaggering courses, shewing that they are either blinde or starke mad; they wilfully runne to perditiō, they wil not heare nor be controuled. Others that see their fore-passed life how wicked it hath bin, they are so far from casting themselves on Christs merits, as they despair, & grow more & more obstinate therein, even to their own destruction, either by not seeing the merits of Christ, or through want of confidence on thē, though they see his righteousnesse to be above their sins: and some are so detestably wicked, as because they see no salve for them, they run desperatly into a custome of sin, & continue therin to their death. As we would desite to avoid this fearfull estate and condition, so let us take heed of custome of sinning, for that wil make us senselesse, and will move God to give us over. And therefore let us take heed that we receive no the grace of God in vaine, it being so freely proffered to us. And to this end, know that so far as we suffer our lusts to over rule us & we not crucifie them so far we are enemies. Gal. 5.4. For while we know and consider Christ, as crucified for our sins, it will make us (if we have any grace) think of sin as of a thing that deserves to be crucified, and hate that, that caused the death of our deere Savious, for they were the cruell tormenters of Christ. And if we embrace Christ, we shal have the same affectiō to sin that Christ had, for Christ wil not lodg but in a hart humbled for sin. And the estate of those men is miserable, that are so farre from crucifying lusts, as they thrust themselves upon all occasions of temptation and sinne, and esteeme them as their onely enemies, that tell them of their unchristian courses: Surely, however they may daube for a time, yet their outward profession will never administer sound comfort to them, but they shall finde bitternesse at their latter end. There are yet another sort of enemies; namely, such as will indure nothing for Christ: who notwithstanding bore his crosse, and bids us take up our crosse of reproach for religion: some will indure any paine, travaile, danger and watchings for riches or ambition, but dare not speake a word, or appeare in Christs cause, are not these enemies? Shall Christ out of his love come from heaven to the basest abasement for us, and shall not wee indure for a while here, seeing it is also for our owne good, and we are gainers thereby, and considering that Christ called us to suffer? for while wee live here, and imbrace true religion, there will ever be a crosse and shame in the world, accompanying the profession thereof, if it bee sincere. Preachers therfore that preach not Christ plainly, and boldly, and hearers that come to the hearing of the Word rather for Rhetoricall flourishes, wittie sentences fit onely for discourse sake, even thus farre they are enemies. For if Christ bee not preached mainly and chiefly to this end, to amend the lives of men, to winne soules to Christ. And if men (comming to heare) come not even for this end mainly, to be bettered in their salvation, to bee strengthened in grace, they shall be damned as enemies for this; that the meanes of salvation they prophane and despise. And therefore, let us abase our selves for our sinnes, and magnifie Gods goodnesse, in affording meanes of salvation. Labour also to shew how wee profit by suffering for the Gospell, and count it an honour, and rejoyce that wee are worthie to suffer for Christ, labour to overcome the world and our lusts, and to honour Christ even in his meanest children: If the love of Christ will not constraine us, no motives will draw us.

VERS. 19. Whose end is destruction. THe word signifies a rew[illegible: 1 letter]rd, and is translated, and taken often for an end; because reward is given at the end of the worke: and thus is salvation called a reward for goodnesse, because it is given at the end of a holy life. The other word signifies damnation or destruction, which implyes all things tending to, or accompanying the punishment of a wicked life: and the connexion of these words with the former, may be thus framed; hee that is an enemie to the cause of life, is an enemie to life, but those that are enemies to the crosse of Christ, are enemies to the cause of life, and to that which saves them; and therefore they must needs be destroyed: this made the Apostle judge of them thus, and withall be saw they were void of grace, and were incorrigible: and from hence we may inferie, That wee may in some sort judge of the spirituall estate of men, even while they are alive ▪ for as Astronomers can judge of eclipses, and statesmen of the continuance or danger of the state, and Physitians of the event of diseases, by the course of naturall causes; so in religion, there are predictions on good grounds, what will follow of ill courses, tending to dam nation. A threefold judgment.But more particularly, there is a three-fold judgement. First, one by Faith, which (concerning our selves) brings certainty, and so wee are able to judge of our selves. Secondly, there is a judgement by fruits; comparing mens disposition and state, with their fruits, and so wee say, if men walke riotously, we can inferre, surely he is in no good estate: by their fruits shall you know them, saith Christ. Thirdly, there is a particular revelation of Gods spirit, this the Prophets and Apostles had, but now we have no such rule; yet by the fruits and course of men, its an easie matter to judge, what the end of those men will be, following those courses; for Gods word is the same now that it was then. Indeed, when wee judge men in things indifferent this is rash, and condemned by the Apostle. Rom. 14. For Use hereof, let us learne to judge our selves, and know if wee breake wilfully the knowne rules of salvation, we are in a fearfull estate. And we should also submit to the judgement of Gods ministers while we are here, and amend, for else looke assuredly for the sentence of death hereafter, from God himselfe, when there will be no revoking thereof. For though punishment may be deferred a while, yet assuredly it sh[illegible: 1 letter]ll not goe well with the wicked (Eccles. 8.13.) at the last. In the next place observe, There is an end to every way: for it is taken for granted that they have an end, and surely wee will not, nor cannot be alwayes as we are, wee are labourers, and there is a time of payment of our wages. And therefore wee should looke whether our wayes doe tend, there will bee an end of this life, but damnation shall be without end. We should also bee inquisitive to see if wee be out of this way, that we may be reformed, for these worldly pleasures must end in eternall vengeance, and this life is but a way to that end. And in the third place learne to bee patient, when wee see the wicked runne on in a broad high way, what though they be admired here, and lifted up, they are but condemned persons: and therefore envie them not, seeing we would be loath, upon serious deliberation, to change estates with them. Observe wee further from these words, that God will judge eternally, not onely for grosse scandalous sinnes, in the course of our life, but even for errors in judgement. For wee must judge aright, as well as affect aright, and God hath no service from corrupt judgements. Those that joyne mans merits with Christs merits, they cannot relye on God alone, neither can they rejoyce in Christ, Christ hath but halfe of them: therefore let us keepe the virginitie of our judgements, prostitute them not to lyes, but reserve them chaste and pure to Christ. And secondly, take we heed how wee converse with such as are of corrupt judgements, they are Gods, and Christs enemies, and will labour to bring us into their wayes, and then assuredly let us looke for their end. Its reason that those with whom we converse here, wee should converse withall hereafter.

VERS. 19. Whose God is their belly. THese words, doe partly shew the inward disposition of these m[illegible: 1 letter]n, by Bellie, in this place hee meanes in generall all contentments, and worldly pleasures, whereof these Teachers being satisfied, they lived at large, and at ease. But how may they be said, Quest. to make their bellie their God? I answer we may be said to make any thing our God. Answ. First, when we count it one, as some of the Papists have esteemed of the Pope, as of an essence betweene man and God, and some Emperours have required themselves to be so esteemed, and adored as a Dietie. Secondly, when wee give such affections to it, as are onely due and proper to God, as to trust in it, to repose content in it, to joy in it, and so is that sentence true, amor tuus, Deus tuus. Thirdly, when wee use actions of invocation and adoration thereto: and thus the Papists make Saints their God, attributing such power in working to them, as is onely proper to God. Fourthly, when wee bestow all labour to giv[illegible: 1 letter] satisfaction thereunto: for explication, these men gave the intention of their most inward affections, to procure content to their lusts, all their labour was to this end, and so quieted themselves in the injoyment of them, and as they made their bellie their God, so their belly acted the part of a god, in giving them lawes, bidding them to doe, proiect, devise this or that, undermine such, and grounding them in this first fundamentall law. Thou canst not live long, neither wilt thou live well therefore while thou livest live for thy pleasure, take thy ease, and from thence inioynes them to use all meanes thereto, take all acquaintance, undermine all that crosse thee: and all to this end, that thou maist have thy ease. As it was then, so now is it with the Papists their successors: all the differences in Religion betweene them and us, are by them grounded on the bellie, that is the Monarchie of the Pope, and worldly pompe, and Masses invented for idle Priests, latine prayers, little or no preaching, onely that the people being ignorant, they might more easily command them. If their errors were not invested in gaine, wee should soone accord, their worship, especially the manner thereof, onely to delight the sense. And among our selves, many are not wanting that make profession of religion, but denie the power thereof: so long as religion and outward content doe meet, and when Religion brings preferment, all will be religious, for they live by no rules. but those that their lusts prescribes, morning and evening taking care for the flesh, how to bee rich, how to live at ease, and for this will sell their birthright in happinesse, refusing the Word, refusing good companie, yea heaven it selfe. And this justly comes as a iudgement for mans first rebellion, when men will not serve God as they should, they are iustly given over to the service of those that are no Gods. Quest. But it may be asked, may wee not seeke to content our flesh? Answ. I answer, wee may respect our bodies, and there is a due honour that belongs to the outward man, but we must so seeke for them, as in the first place and principally we seeke the Kingdome of heaven, and is righteousnesse, and then God hath promised to cast these things upon us. But when wee breake order and measure, being first and principally carefull for our lusts, the divell knowing our haunts offers baites fitting for our humours, and wee like filthi[illegible: 1 letter] swine devoure our owne destruction. And therefore to avoid this, let us set the feare of God and damnation before our eyes, and if we use not these things moderatly and soberly, let that in Rom. 8.13. be as a flaming sword to keepe us from the way to destruction. If we live according to the lusts of the flesh, we shall die: and therefore, as strangers and Pilgrims let us abstaine from fleshly lusts, which fight against the soule: against our comfort here, and our happie estate hereafter. Secondly, let us avoid the companie of condemned persons, but looke on them with a kinde of horrour, and detestation of them, and and passe not for their wicked censures, their end is damnation, and their bellie is their God. But because the best are drawne away by these pleasures, let us observe some directions; And first, let us see the reasons why we are thus inveagled with them. First, Reason. 1. these earthly contentments are present to our sense: the other onely are present to faith, which the carnall man lookes not after, neither cares for. Secondly, wee nusle up our selves in an opinion of the necessitie of these things, seeing the present use of them, and wee see no present use of those better things. Thirdly, these things are bred up with us, and wee are acquainted with them from our infancie: and so they pleade prescription, and when we are thus taken up before, Religion comes after, and very hard it must needs be, to keepe our mindes lifted up, and yet is it most necessarie to be, for lusts doe drowne men in perdition,Helpes. 1 Tim. 6.9. But for helpes in this estate of ours, observe first, with due consideration, the nature, dignitie, and excellencie of the soule: that it is a spirit of an excellent beautie, adorned with understanding and judgement, not made to cast off the crowne, submitting it selfe to the rule of every base lust, which indeed is the onely happinesse of the beasts, nay if happinesse consist in pleasing the senses, beasts are more happie than we, for they have neither s[illegible: 2 letters]me without, nor conscience within, to disquiet them in the injoyment of their pleasures. And know also that this bodie of ours, being of that excellent temper, is a fabricke which was not made onely for to be a strainer for meate to passe through: The qualitie of the braine in man, the structure of the eve, doe testifie man was made for divine meditation, to contemplate of the workes of God, which it doth behold with the eye, as through a glasse. Secondly, wee must know, by giving our affections to these things, we are made like the things we affect: for the soule is placed in the middest, as it were betweene heaven and earth, and as it affects the one or the other, so is it fashioned; if we love the flesh we are flesh, if wee follow the spirit, wee are transformed to its likenesse. Thirdly, consider that God is better than the worshipper, else is hee mad that will worship it; but the bellie is baser than our selves: reason teacheth us the pleasures of this life end in death, when our soules must still continue after all: now to seeke such pleasures as cannot continue with us is madnesse, as appeares even by the light of reason: and therefore are of more power with naturall men, than pure religious truthes, but for those that are called; The Scripture puts them in minde of the last day of judgement, and telles them that they are made for heaven: and such are therefore to set their mindes on things which are above, where Christ sitteth on the right hand of God; Col. 3.1. and when they begin to grow worldly, and to follow their belly, it calles them backe with a but know for all this, God will bring thee to judgement: which duly pondered, cannot but be as a hooke in our jawes, to bring us back to a more diligent watch over our wayes.

VERS. 19. And whose glorie is in their shame. A Second part of the inward disposition shewing, that they glorie in that which brought shame to them for circumcision was a ceremonie given to the Church when it was but in the infancie, and for them that were borne in the strength of the Church, being well growne, to glorie in such beggerly rudiments was shamefull; in the words, first consider the affection, second the object or end: for the word implyes both: and in the first consider the sinne, then the cure. The sinne that is reproved in them, is vaine-glorie; that is, glorying in a thing not to bee gloried in, and it is grounded upon pride, which is a desire of excellencie in vaine things, and it is for the most part in vaine injuditious men, who ordinarily doe glorie in things that tend to shame. These Philippians saw that Paul was now committed, the doctrine hee taught they thought was not good enough, they would be wiser than he, and of deeper reach. And thus even within the p[illegible: 1 letter]le of the Church, what a scandall is it that men should glorie in a gracelesse grace of swearing? filling up rotten discourse, with new devised othes. And others glorie in their foolish (conceipted) gallant apparell, which was for no other end, but principally to cover shame, is not this to glorie in shame? And much more those, that blaming (as it were God) for making them no fairer, will mend the workmanship of God by painting: these while they seeke to keepe outward blemishes from the eyes of men, doe discover to the whole world, that they have a spotted rotten heart within them. And indeed, its too common for men illbred up, to thinke admirably of themselves, when all their courses are meere vanitie: He is the onely man of accompt, that cannot put up a crosse word without bloud: is not this to glorie in shame? when as its the glory of a man to passe by an offence, and they are the best men, that can overcome themselves. And as helpers on of this vaine boasting, we have a generation of ignorant unsetled understandings, that admire at such shamelesse boasters, and so are causes of strengthening such in their vain-glory, such are flatterers of great men: let them remember what is denounced against such, woe be to them that call evill good, and good evill. In the next place, shame is not onely the object of vaine glorie, but the end: they that are vaine-glorious, shall bee brought to shame at length: thus is it sayd of Babylon in Esay, and mysticall Babylon in the Revelations: Though she say I sit as a Queene, and shall seen[illegible: 1 letter] mourning, yet stall her plagues come in one day, death, and destruction, and mournlng. Isa. 47.9. & 51.19. Revel. 18.8. For God hath knit vaine-glory and shame, a punishment proportionable and fitting to the sinne, and striking the offender most neere even to the heart and thus did God meete with Achitophel, Absalom & Haman they sought vain-glory, and their ends were shamefull, & such shall be the end of all such, as boast that they can doe mischiefe like Doeg: Psa. 52. And the righteous shall see, and feare, & laugh at them. For use to our selves, therefore let us take heed of this sinne. For by nature, the best of us are subject to it, we are all inclinable either to glory in such things as we should not, or to receive glory from such things as wee ought not, or else to glorie after an inordinate manner, and in that measure we glorie amisse, in that measure wee consult shame to our selves: glory we may, but it must bee well grounded, and in a right manner. And to the attaining thereto, we must first labour for a sound knowledge of God, and for a sound dependance upon him in all things, and also labour for to see our owne estate, and our many wants. for wanting this knowledge, men glorie in merits while they live, but when they die they grow ashamed of their courses, and blinde judgement, for while they live, they judge of themselves by their owne conceipt of themselves, which is grounded either by comparing of themselves with those that are worse than themselves, as the Pharisee, that thanked God he was not as the Publican: or else upon the conceipt that shallow persons have of them. But these are not rules for us to follow,Remedies against vaine-glory. look rather what sayes the humbled conscience, what sayes Gods Word and his Iustice, and take example of the Apostles and holy men of God, that gloried in the Lord reconciled to us in Christ, who is made to us wisedome, sanctification, and redemption. 1 Cor. 30.31. Rejoyce that our names are written in heaven. Luke 10.20. Rejoyce that we understand and know God to be [illegible: 1 letter]ust and mercifull. Ier. 9.23.24. Glorie in the testimonie of a good conscience, that we are true Christians, though but weake: 2 Cor. 1.12. Secondly, we should be content with the judgement and approbation of God, and hearken to the admonitions of his Ministers, and care not for the censures of the world. Thirdly, take wee heed of the first beginnings and motions of sinne: at the first they are ever modest, the worst man that ever was, was not shamelesse in sinne at the beginning, but giving way to sinne by little and little, loses all shame, and causes at last corruption in judgement, and justifying a mans selfe in wicked courses; pleasures, riches, and such things, they are like a vizard, onely an outside of beautie, or like one that vaunteth himselfe hee can act the person of a King, but is in himselfe a bondslave: they act their parts here on this worldly Stage for an houre, and leave all their followers in eternall bondage forever. Therefore let us not bee ashamed for Christs cause, but stand out, labour for sinceritie now, and wee shall have glorie hereafter, which as the light, shall increase, when as the candle of the wicked shall be put out.

VERS. 19. Who minde earthly things. TO Minde, in this place is taken largely, to thinke upon, remember, desire, joy, and to have all the soule exercised. Earthly things, that is lusts of the flesh, lusts of the eyes, pride of life, pleasures, and profits, and honours: which are therefore called earthly, because they are conversant about earthly things, and because they make their followers earthly minded: and lastly, they are called earthly, in opposition to those that are heavenly: and thus in particular, those that minde honour are ambitious; those that minde riches are covetous, if pleasure then they are voluptuous, and all of them are earthly. For as the Ocean is but one, and yet divers parts thereof have severall names, so worldlinesse is but one sinne, yet having many kindes, it hath also divers names. The observation that hence we may gather, is, that the earthly disposition and minde, is the temper of that man, who is in the estate of damnation: for the minde of such doe shew a dead soule, estranged from the life of God: to be carnally minded is death, saith the Apostle, Rom. 8.6. For a man lives as hee mindes and loves. Secondly, earthly disposition is opposite to God, so Rom. 8.7. The carnall minde is enmitie against God. Observe we further, the Apostle describes not these by any notorious grosse scandalous sinne, but by the inward disposition of the heart▪ for outward actions are onely effects and rivers flowing from the spring of corruption in our hearts. Whence we may note, that God lookes to the inward frame of the soule in men: and therefore though in the eyes of men, a man may be without spot, yet is his corruption that is within, open and manifest to the all-seeing eye of God. And therefore, from hence we are to be stirred up, to humble our selves before God, by examining our hearts, and laying open our most secret corruptions. And secondly, this ought to comfort us, that though in our dayly practice we often fall, yet God in his goodnesse lookes at the inward frame of the soule, and accepts of it. Thirdly, this justly layes open the folly of mens censures: if a man breake not out into open outragious sinnes, they esteeme and commend such for good men, though it may bee his soule is full stuffed with Atheisme, revenge, and all manner of villanie. Fourthly, this should teach us to condemne our selves, even for our sinfull thoughts: for know, though thou livest without danger of mans law, thou maist have a rebellious minde opposite to the divine law of God, by which thou shalt be judged. Yet seeing for this present life, wee stand in need of earthly things, and are not to cast off all care of them, let us hearken to some directions in the use of them: For riches and other necessaries, God sends them unto us to be as meanes to sweeten our pilgrimage here. Rules.In the using them, take heed they doe not possesse and take up our whole heart, immoderately labouring after them, and before any spirituall grace: This the Apostle blames in these men, he saw they made religion to bee subordinate, and to give place to their worldly lusts, and that as he cared not, if by any meanes he could attaine to the resurrection of the dead: so they contrarily cared not, if by any meanes, through any crosse or losse whatsoever, they could attaine to riches, honour, or the like; yea, if religion stood in their way, though it were with the losse of Religion and a good conscience. Secondly, we must take heed that wee use these earthly things so, as to draw good out of them, and to imploy them to good; labour we to see God in pleasure, in rich[illegible: 1 letter]s, and in our abundance, knowing and esteeming of them, as a beame of the bright Sun-shine of Gods favour to us, and thus to be lifted up, to admire and praise his goodnesse. Thirdly, make them instruments of mercie and bountie: its an excellent way to further our accompts, so receive the good as wee avoide the snare, the way is not to hide our talents in a napkin, to enter into a Monasterie, to live idle; but to occupie, use, and imploy them in the service of God, and of our neighbours. To conclude, let us so use them, as they be helpers of us to a better life, not binderers: for wee are in an estate betweene two, in a warring and conflicting estate, even as a peece of iron betweene two loadstones, and know not which way to leane, and yet may offend in the excesse of either side. And therefore let us observe some signes, whereby we may know whether we bee right or not. And first of all,Signes. this affection of love being the primarie and principall part, is knowne by other affections. If therefore our love bee set on the world, we shall greeve and vexe our selves for worldly losses, and fret and be chafed when wee are crossed in them: and this made Ahab so lumpish, as nothing could comfort him but Naboths vineyard. Secondly, let us observe whether our labours and indeavours are carried: what wee talke of most, what thinke we or meditate wee on, first and last, morning and evening, if wee observe our carriage, it will discover our minde. Such, are also opposite to any religious good course: he that is rich, bitterly opposeth goodnesse, and therefore it is that Christ said, Yee cannot serve God, and Mammon, and concludeth; It is harder for a rich man to get into heaven, than for a Camell to passe through a needles eye. But to cure this sore, Let us fetch arguments from the nature of the soule of man, and the nature of these things, and consider the incongruitie betweene the soule, a pure heavenly spirituall essence, and base earthly corrupt things, dust was made meate for the serpent by a curse, and not for man. And remember, The God of truth hath threatned vengeance against his dearest children, that doe not mortifie their carnall lusts. Abhorre we therefore, the first thoughts of this sinne, and divert our soules to higher thoughts, and bee humbled, shaming our selves for debasing our soules in that manner, else will God take us in hand, for he will not suffer his children to surfeit on the world, but will bring them backe, that they shall see and know, all is but vanitie and vexation of spirit.

VERS. 20. For our conversation is in Heaven. T [illegible: 1 letter]e word translated here For, in the former translation is But, and so it depends on the fore going words, some walke as enemies to the crosse of Christ, &c. But our conversation is in heaven. If it be as it is here translated, For, then doth it follow the 17. ver. Mark them that walke as ye have us for an example, for our conversation is in heaven: Shewing the reason why he was so confident in propounding his example to bee imitated: which way it be taken it is not much materiall, onely from the opposition between those examples he speakes of immediately going before, and is propounded in this verse. Note that in the Church, there are alwayes men of divers dispositions ▪ some ever goe with the current into Mare mortuum, and others ever against the streame, like the starres that are carried with a secret motion of their owne: notwithstanding that in this world, they seeme to be carried by the violent motion of the common course of men. And this was first, in Gods eternall decree, that their should be perpetuall enmitie between the seed of the woman, and of the serpent. Secondly, There is a difference in calling ▪ some onely outwardly, some inwardly by his spirit. Many are called, but few are chosen. Thirdly, they differ in their rulers: one are governed by the Divell, and led captive to doe his will, others by God. Fourthly, in regard of their conversation: some are heavenly minded, others are altogether earthly. Fifthly, their ends are different: the way of one is upwards to heaven, the way of the other is downward, tending to the gates of death, even to hell. But to come to the words; The Apostle saith, not my conversation, but our conversation; implying, that those that meane not to bee of the number of those that have their end in damnation, they must bee of the number of those of a holy conversation. The word in the originall, signifies most properly a freedome, or a Burgership: So as from the metaphour, we may gather thus much. That Heaven is a Citie, and all true Christians are Citizens, Doctr. and inhabitants of this Citie: for as it is in the Citie of this world, so may it be said comparatively of this Citie and the inhabitants. First, its under a governour, who is the Lord Christ. Secondly, its governed by law, which is Gods law. Thirdly, it hath a store-house of all good things, as of food, and of other of the like sort, which is heaven, for it hath bread of life, it hath rich and plenteous treasure. Fourthly, it hath liberties, they are free from Sathans tyrannie, free from the lawes curse, and condemning power, and are all Kings, and shall all raigne, they shall bee free from all weaknesse, from ill comp[illegible: 1 letter]nie, from temptation, the lambe shall be all in all, glorious things are spoken of thee thou Citie of God. Fifthly, they speake one language, the language of Canaan, the language of the beast they abhorre. And lastly, their carriage is alike: grave like Citizens of heaven, their faces are still as they were going to Ierusalem, their continuing and abiding Citie, for while they are in this life, they are still as it were in the Suburbs. Hence, we may gather divers grounds, that while we live in this world, a Christian is but a Pilgrim and stranger: heaven is his home, and this life is but a way, and he a passenger. And thus David accompt[illegible: 1 letter]d of himselfe, though a King, yet but a stranger, both himselfe and his fathers: and therefore, as a passenger, hee provides for his journey, he stands not for ill usage, cares not to looke after delights in the way, but uses them as advantagious to his journey. And secondly, hee is inquisitive after the way: fearing he should goe amisse, and furnisheth himselfe with cordials, to cheere him and strengthen him in his journey, he inquires after the guide of Gods spirit, to be as the pillar of fire to guide him in the darknesse of this world. Thirdly, Hee is well provided of weapons, against such enemies as hee shall meet with in the way: he hath the shield of faith, and the sword of the spirit, which is the word of God. The second ground that arises hence, is that a Christians indeavours are of a high nature: his looke is high, his soule and minde are ever upward, casting all burthens of earthly cares and delights from him, that hee may freely mount up in the presence of his maker. Thirdly, this carriage of a Christian is not by fits, but it is his trade, his conversation, and course of life, in all things he lookes to heaven, his course is by rule, and by law: whatsoever he does, he does as in obedience to God chiefly, with all his power, as approving himselfe to God, in whose sight he ever sets himselfe: briefly, hee doth all things as a Citizen of heaven. Fourthly, we may also ground hence, that a Christian may have his conversation in heaven, even while he is here alive: for hee is borne anew, having received the life of grace, God requires not impossibilities, but alwayes gives abilitie to the discharge of that which hee injoynes. Quest. But in particular, how may a Christian bee said to be in heaven, or to have his conversation in heaven. I answer, Answ. a Christian may be said to bee in heaven; first, as in his head Christ Iesus, who is in heaven already, beeing gone to prepare a place for us. Secondly, he is there by faith: which makes things absent as present: and so it is that Abraham saw Christs day, and was glad; and therefore is faith called, The evidence of things not seene, Heb. 11. Thirdly, a Christian is in heaven by his hopes. Fourthly, he is there by his desires, animus est ubi amat. Fifthly, a Christian is in heaven, when as his meditations are there: when his thoughts are thereon continually busied, as St. Paul was, when in admiration of those joyes he crieth out, O the depth both of the riches and wisedome of God! Rom. 11.33. Sixthly, hee is there, when by continuall prayers to God, he hath an inward admittance to the throne of grace, where hee may freely open his heart to his God, and therefore it is that those that are Christians indeed, are often in this dutie. Fifthly, hence we may gather, that the glorious estate in heaven, is of the same kinde with this life of grace, onely differing in degrees of happinesse: both estates are free; there onely a freedome of glory, here a freedome of grace, both are estates of redemption: there wee are redeemed from sinne, and death, and the divell, here we are onely redeemed from the power of them; there have we the full harvest, here we have the first fruits, here wee are heires by faith, there by full possession; to all of us Christ is all in all, onely there hee rules immediately, here he rules by meanes, by his deputies. There they have communion with the Saints, here we also have communion, though we live amongst the wicked. There they praise God continually, here we indeavour it continually. There they have communion with the beatificall vision, here wee have communion with the ordinances which will bring us to it. And therefore, let such as intend to be Saints hereafter, be Saints here, and live by the lawes that are given us from heaven, and that they live by in heaven: for the kingdome is in such sort one and the same, the kingdome of grace, the preaching of the word, is called the kingdome of heaven, as well as the kingdome of glorie; and men doe thinke in vaine ever to enter into glorie, without comming in at the gates of grace, as appeareth out of the Apostles argument, 2 Pet. 1.10, 11. Give diligence to make your calling and election sure, for so an entrance shall be ministred unto you abundantly, into the everlasting kingdome of our Lord and Saviour Iesus Christ. And to this end, amongst many other, observe with me these following directions. 1. Dir. First, for a preparation, heare the word of God, for by this wee are in heaven in part already, for where the word is preached, there is the presence of the blessed Trinitie, and the holy Angels bringing downe heaven it selfe to us, teaching us in the lawes of that Kingdome. Vse reading also, for even thereby wee talke with the Saints, who wrote those things for our instruction, and that spirit that guided them in writing, will also guide thee in reading. Receive the Sacraments often, for these ordinances are the heavenly Manna to us, and and strengthen us in our way, to the spirituall Canaan. Secondly,2. Dir. Rejoyce in often communicating with the Saints: these earth moles that are delighted in Coeno, not in Coelo, all companie is alike to them, but a Christian will here converse with such, as hee shall be with hereafter, and the Saints have found much helpe this way, even Saul in the companie of Prophets, became a Prophet, and the most earthly man that is amongst good men, in good discourse, will sute himselfe to them, and indeed good discourse is of much availe this way, if it bee frequent as it should be. I inforce it not as a dutie to be done at all times, but it should be oftner than it is. Thirdly, Vse such meanes as are of force to subdue the hinderances of this disposition: 3. Dir. such as are lusts of youth, which ought to be tamed by fasts, and such watchfulnesse that may make us at the length wise, for so [illegible: 1 letter]acre as wee overcome our lusts, so farre we have our conversation in heaven, and therefore wee must often in private watch, and in private pray; as the Scripture saith, we must watch unto prayer. 4. Direct. Fourthly, Vse much meditation: bee ever setting our mindes something to this end, that our affections may bee wrought upon, to forsake the world with detestation, and to love and imbrace heaven, and for this dutie wee ought to redeeme some time continually. Thus principally Enoch walked with God, and David, though a King, meditated in Gods law day and night. 5. Dir. And from this dutie, let us bee brought to a holy use of soliloquies: checking and shaming our selves for following these pleasures, for unthankfulnesse, and want of cheerefulnesse, as David why art thou cast down O my soule, why art thou so disquieted? By these recollections a Christian is indeed himselfe, and for the present, even seated in heaven. 6. Dir. In the last place besides ejaculations, use dayly a set prayer: for thereby wee ascend into heaven, and are fitted thereby to be more and more heavenly, its the trade of Citizens that make them rich, this is our trade, to trade by prayer, with that heavenly Citie, where our treasure is, and by it wee shall grow dayly in riches. Thus is our soule strengthened, and our affections stirred up to converse with God, and thus come wee to set our faith in heaven, together with our love, where our father is, where Angels and Saints, our Citie, and eternall happinesse is, thus is our hope strengthened, which carries us through all afflictions undauntedly, and so is a heaven to us before hea[illegible: 1 letter]ven: and thus are our [illegible: 1 letter]esires in heaven, to be at rest, to bee with Christ, which is best of all. But some will say, Obj. wee cannot alwayes intend such things as these, we have our callings, and are busied about earthly matters and cares? I answer true it is, Answ. yet in the use of these things, wee may bee heavenly minded, for God in mercie appoints us callings, to busie our mindes about, which else would bee delving in the idle pleasures of sinne, onely he requires, that we in the first place seeke for heaven, we shall not continue here, but wee are travelling still, and therefore it is good for us ever to redeeme some time for heaven, that wee may come with more speed to our journeyes end. Secondly, as a helpe to us, hee hath left us his Saboths, in pitie to our soules, which else would altogether be rooting in the earth: Let us have a care of the well spending of them: for by this we pay homage to heaven, and are put in minde thereof. Thirdly, everie day redeeme sometime for meditation of the vanitie of this world, hereby will our untunable soules be still set in tune, and for our callings, every day sanctifie them by prayer, and then all is cleane. Fourthly, goe about them as in obedience to God, knowing that God hath placed us in these callings, and he looks for service in imploying those talents bestowed on us, and in our serving one another. And let us indeavour to shew what our religion is, in avoiding the corruptions of our callings. Labour also to see God in every thing, in crossing us, in incouraging and assisting us, and this will stirre us up accordingly to pray continually, & in al things to give thanks, and it will make us feare alwayes, for the same care and love of God that brings us to heaven, doth guide us in our particular actions and callings. And in other matters use our selves so, as we by these things raise our mindes on high, for there is a double use of the creatures. First, temporall, and from thence a spirituall use is raised; thus did Christ, by considering water, he was raised to think of spirituall regeneration and washing: and thus we should doe, labour to see God in his creatures, and thus shall wee helpe our soules by our bodies, God will have it thus; and therefore setteth downe heavenly things in earthly comparisons. 7. Dir. Lastly, wee must indeavour to make a spirituall use of all things as God doth: doth God send crosses on us? then before they leave us beg a blessing, that they may worke his intended effect in bettering us. Doth God blesse us with prosperitie? pray that God would sanctifie it to incourage us on to good duties: so as in all estates wee may have our conversation in heaven. Let no man therefore make pretence that he is poore, that he hath no time for this; no, grace workes matter out of every thing, poore Paul, nay Paul a prisoner, see how he is busied. And the truth is, that worldly prosperitie is the greatest enemie to a heavenly minde that can bee. But the weake Christian will complaine, Ob. that he cannot finde this in him, but he is still carried away with worldly matters, though hee strive against it never so much, yet the world goes away with him. To such I answer, Answ. strength of grace this way is not in every Christian, neither is it at the first. Paul had his destractions, Rom. 7. from 15. to 24. yet must our labours and indeavors be that way: the sinne that is in us cannot hurt us, if we strive against it. God suffers his children to see their weaknesse, as he did deale with Solomon, to humble us, and make us learne his lesson, that all is vanitie and vexation of spirit. Let not such therefore bee discouraged, but cheerefully goe on in a good course, wherein the more we labour and strive, the more wee beautifie Religion, and credit our Citie, and draw on others to bee fellow Citizens with us. And thus shall we free our selves from terrors of conscience, and from the snares of the divell, even as birds when they soare aloft need feare no snares. Thus also shall wee get a portion here, for its the promise of the God of truth, that if we first seek the Kingdome of heaven, al these things shalbe cast upon us. Thus also shall wee be sure of Gods gracious and faithfull protection: who hath said hee will keepe us in our wayes. And lastly, thus shall wee end our dayes with comfort, woe bee to him that dies not to the world, before hee goes hence: but to him that hath his soule in heaven, even while it is in his bodie, this life is but a pilgrimage, and death is advantage.

VERS. 20. From whence wee also looke for the Saviour, the Lord Iesus Christ. THese words lay downe such an estate of a Christian, as is both a cause, and a signe, of heavenly conversation, and in them we may consider: First, that Christ is in heaven. Secondly, that there is a second comming of Christ. Thirdly, that Christians expect it. Fourthly, that this expectation is a cause of heavenly carriage. For the first, that Christ is in heaven, wee have the Scripture to warrant it: but the text is pregnant herein, we looke for him from heaven, ergo, he is in heaven. And therefore its a grosse conceipt of the Papists, that dreame that his bodie is every where in the bread, or with the bread, as the Lutherans would h[illegible: 1 letter]ve it: the scripture determines that the heavens must contain him, that he sitteth now on the right hand of God, that he shall hereafter come to judge, and therefore he is not now here; nay because he is not here, he sent us the comforter, the spirit, that shall leade us into all truth, as he himselfe expresly saith Secondly, hence wee may observe, that there is another comming of Christ, which yet is not fulfilled; there is a two-fold comming of [illegible: 1 letter]hrist, one whereby he comes in the fl[illegible: 1 letter]sh, this was his first comming: the second comming is in triumph, when he shall perfect our salvation. This appeareth by the desires of the creature, Rom. 8. Secondly, by the faithfull desires of his children, which cannot be in vaine. Thirdly, to this end he tooke our flesh to draw us after him. Fourthly, to this end he left his spirit with us to testifie it. Lastly, he hath left us his promises, and prophecies thereof, witnessed by the Angels, Acts 1. This Iesus shall so come, even as you have seene him goe into heaven. Thirdly, that Christians doe expect this comming of Christ, is evident out of the words from whence we looke for the Saviour, saith the Text: the word looke signifies an earnest expectation, implying faith, hope, and patience; faith is a ground of hope, supposing the promises which are grounded on an almightie God of truth; now patience comes from hope, so as the word implyes thus much: wee hope, we beleeve, we patiently waite for the second comming of Christ. This is the disposition of every sound Christian, and it begins with the beginning of our new birth: for so (1 Pet. 1.3.) it is said, we are begotten to a lively hope: and (Titus 2.13.) the grace of God once appearing, teacheth to looke for the blessed hope. Reason. 1.For as in nature, the seed desires growth, every thing desires perfection, so much more in grace; where once it is setled, it continually desireth a more perfect estate, untill the comming of Christ, when it commeth to the top and pitch thereof. Reason. 2.Secondly, there is such a relation betwixt Christ and us, wee being contracted to him here, as there is a continuall longing for the consummation of this marriage, even as the time betweene the contract and the marriage is a continuall longing. Reason. 3.Thirdly, our estate here is a warring and laborious estate, and a painfull service, and therefore what marvaile if a Saboth, a peaceable, victorious, and triumphant estate bee sweet, and to be desired. Vs[illegible: 1 letter]: Hence we may learne, that the estate of the children of God here is imperfect, for they are under hope of a better estate; before Christs time, they expected the first comming of Christ: so it is said of Abraham, that he longed to see Christs day. Now after Christs first comming, we looke after his second comming when we shall be perfected; and thus the soules in heaven, are in expectation of a further happinesse. And this is the reason of the contrarieties of estate that are in a Christian. Hee rejoyces because he is under hope, but he sorrowes because he hath not already obtained the thing he hopeth for; he rejoyceth because of his assurance, but sorroweth because of the crosses hee dayly meets with; rejoyceth in the communion of Saints, but woe is me that I dwell in Meshek. We are Kings, but over rebels; Prophets, but have much ignorance, for we see but in part; Priests, but daily polluted with the soile of this world, and therefore doe stand in need of continuall washing. Thirdly, this expectation is not onely a worke of ours, but a grace wrought in us by Christ, by vertue of the covenant, for God fits us with graces that have reference to our future happinesse, and it arises from love and patience, grounded upon assurance of an end and glorious issue, Christ knew wee were to meet with enemies, and therefore gives us hope as an helmet and an anchor to keepe us from shipwracke, for hee is a Saviour as well in saving us here from despaire, as hereafter from hell. This lastly, may serve for a triall of our estates, for many that thinke themselves to be good Christians, thinke with Peter it is good being here, its good for them to bee in this world, they feare the comming of Christ, the very thought thereof destroyes all their mirth, it is to them like the hand writing on the wall to Balthasar. The childe of God is of another disposition, hee is begotten to this hope, his desire is accordingly, his indeavour and labour is by any meanes to attaine to the resurrection of the dead. Object. But it will bee said, that its often seene that good Christians doe not alwayes desire the comming of Christ. Answ. To which I answer, it is true; but it is caused by their carelesse carriage, and yet ever there is a spirit in them, to indeavour to doe something that may prepare for his comming: but a strong Christian hath ever this desire, and if hee bee a mortified and growing Christian hee never wants this hope, and comfort, and earnest longing, and therefore his prayer ever is; Come Lord Iesus. Fourthly, we may observe out of the words; where this hope is, and this expectation, it stirres up and quickens the soule to a holy conversation, it is propounded here as a ground of the Apostles holy conversation. For it stirres us up to be pure, even as hee is pure, as it is (1 Ioh. 3.3.) For wee are a holy Spouse, and there will shortly come the marriage day, and fitting it is that wee prepare our selves fitting for such a husband. Thus it was with the concubines of Akashuerosh, though a temporall and earthly King, yet the custome was, they should bee twelve monthes before they came to the King: and much more should it be our dutie, ever more to bee prepared to come into the presence of our eternall heavenly King to meet with the bridegroome, because we know not how soone it may be, that he will come and send his Angels for us, to appeare before him in glory, to call us to the wedding. Secondly, this hope will stirre us up to doe all good duties, and to right performance of good duties, to doe all things sincerely, as in the presence of God our judge: And therfore not only the duty of preaching is urged upon Timothy, but the manner, 2 Tim. 4. Who is charged by the Lord Iesus Christ, who shall judge all at his appearing, that he should preach the Word, bee instant in season, out of season, reprove, rebuke, exhort, with all long sufferance. And the Apostle Peter having declared the second comming of Christ, thence inferres; what manner of men ought wee to be in all godly conversation? 2 Pet. 3.11.) And indeed, meditation of the principles of Religion, will informe us well in the manner of our duties, as in the nature of them, and thus shall we be fruitfull in particulars, according as our meditations are directed though the principle matters and objects of our meditation are but few. Thirdly, this hope and expectation will stirre us up to pray for the consummation and bringing to passe the performance of all those promises which are to be performed before the comming of Christ: as that the Gospell should bee preached in all places, that the conversion of the Iewes might be hastened, and the downefall of Antichrist might speedily come to passe. And this hope will also incourage us and put us forward, that in our severall callings and standings, we should helpe on the performance of them, as much as is in our power to performe, by helping on the building of the Church, and the inlargement of Christs kingdome, and the confusion of his enemies. Lastly, this hope will worke in us a sweet and comfortable carriage in all estates and conditions, carrying us through all impediments with courage. For yet a little while, and hee that shall come will come, and will not tarrie, and hee will come full handed. My reward is with me, (saith Christ) and lest we should thinke it long before he comes, hee told us long agoe, that those were the latter dayes, and that the ends of the world were then come upon them. Doe men then molest us, persecute and vexe us? let us be comforted, hee comes that will tread all our enemies under our feet. Do we find that we have but short spirits, that our graces are but weake? let us not dishearten our selves, hee that keepes heaven for us, will give us necessarie graces to bring us thither: if we want, goe to the God of faith and love, hee hath promised to give us his spirit, to make all grace abound in us, never to leave us nor forsake us, till he hath perfected his worke, in setting us with him in glorie. But to proceed to the object of this expectation, it is Christ who is described unto us by the Saviour, whom hee calles also Iesus, which signifies a Saviour: and this he doth, to impresse it the deeper into his affections. But some may say, Quest. Christ hath saved us already, what need is there therefore of his second comming? I answer, Answ. it is to perfect our salvation: for redemption of our bodies, and glorious libertie are reserved to his second comming, wee looke not that he should die any more, but appeare as a Lord of glorie in glorie, without humiliation for sinne, having already gotten victorie of it. The observation is, Doctrine. that Christ is a Saviour, and the Saviour by way of excellencie: he saves all that are of his mysticall body, from all evill, and preserves them to all good, hee saves their bodies and their soules now from the power of all evill, and hereafter hee will free them from all evill, he is the everlasting Saviour, while we live here his bloud runnes continually, this is the fountaine opened for the house of Iudah, for sinne and uncleannesse, in it are we cleansed from the guilt and damnation of sinne, what would wee have more? Wee are kept by faith to salvation, 1 Pet. 1.5. Let this raise up our soules Are wee swallowed up with the sense of any miserie? Let us know that we trust a Saviour that is every way absolute, that invites those that are sicke with sinne, to come unto him: and how can wee escape, if wee neglect so great salvation. Heb. 2.3. Away therefore with all [illegible: 1 letter]opish conceipts of meriting by our works. All glorie must bee given onely to his mercie, all that hee did for us was to the glorie of his grace, Ephes. 1.6. Lastly, this should comfort us when wee thinke of the last day, to thinke withall, that he shall be our judge that is our Saviour, and therefore should cast away all terrour from us, knowing that our head will not destroy his members, but that hee our husband being a great King, will also crowne us his spouse with a glorious crowne, therefore when wee see the fore-going signes come to passe, let us lift up our heads, knowing our redemption draweth neere. To goe on in the next place, Christ is not only our Saviour, but he is our Lord: wherein we may see the Apostles Christian wisedome, hee useth such titles as may most of all strengthen his faith and affection of the present meditation, which being a point of the resurrection, a thing seeming contrarie to reason, to flesh and bloud: hee strengthens himselfe in this consideration, that he is the Lord, who ha[illegible: 1 letter]h all power and authority committed to him, Math. 28.18. Secondly, he is Lord by title of redemption▪ so as we are no more our owne but his, for he hath bought us with a price. Thirdly, he is Lord of the world, and of the divell by conquest, Heb. 2.14. Fourthly, hee is Lord over his Church by marriage, hee is our husband, governing his Church with sweetnesse and love. He is also the Lord by way of excellencie above others, depending on no creature, hee is Lord of Lords. Secondly, he is Lord of body and soule, and conscience, punishing with terrors here, and damnation hereafter. Thirdly, he is Lord eternall, hee indures for ever and cannot die. Fourthly, he is such a Lord, as cannot abuse his authority, he cannot tyrannize, his grace and vertue, are of equall extent with his power. Fifthly, he is a holy Lord, holy, holy, holy, Lord God of Sabboth, that is Lord of hosts. In all these, hee is farre above any earthly man, yea above all creatures. And therefore, its a sweet estate, to bee under government and rule. They then that are Lords here on earth, must consider though they rule and are above others, yet are they under the Lord: thus did Ioseph. Therefore they must rule, but in the Lord, it is his will, that must rule their wils. Secondly, this should comfort Christians: that they have such a Lord, as is Lord of Angels, at whom the divells tremble: whom stormes, windes, seas, sicknesse, death, and all creatures doe obey. Yet wee cannot challenge this comfort, but upon condition of our obedience: the Apostle joynes Lord and Saviour together, to shew that he is a Saviour onely to those that take him for their Lord, to governe and rule them; as he is our Priest, he must also be our King, he comes by water to purge and wash us, as well as by bloud to suffer for us. The wicked they will not have this man rule over them, but they shall not say nay, God wil be a Lord over them, ruling by his power, with a rod of iron hee will bruise them in peeces, none shall deliver them. If we will avoid this miserable estate, let us make him Lord in us: thus shall we crowne him, and then he will crowne us with himselfe.

VERS. 21. Who shall change our vile bodie. THe words are plaine, and shall need no exposition: therefore wee will briefly come to the doctrines. And first, we may observe hence That our bodies are base: and thus are the bodies not onely of wicked prophane men, Doctr. 1. but of the servants and dearest children of God, all are vile, and that in these respects. First, in life our originall is base, wee are dust, and to dust wee must returne, and our continuance is full of change, subject to diversitie of estates, sicknesse, health, paine, ease, hunger, fulnesse. And base wee are, because wee are upheld by inferiour creatures. We enter into the world by one way, but goe out by divers deaths, some violent, some more naturall, and by divers sicknesses lothsome to the eyes, to the nosthrils, and especially when wee are nearest our end, when as our countenance is pale, our members tremble, all our beautie is gone. But after wee are departed, so lothsome is this our carcasse, it must bee had out of sight: yea though it bee the body of the Patriarch Abraham, Gen. 23.4. For as the bodie of man is the best temper, so the corruption thereof is the most vile, the best countenances of the greatest personages are the most ugly gastly objects of all others, by so much the more, by how much they were the more excellent, so much the greater is their change. And yet are wee not to conceive of this bodie, so as though there were no glorie belonging to it: for first, its Gods workmanship, therefore excellent, and so excellent, as the heathen man Galen being stricken into admiration at the admirable frame thereof, breakes out into a hymne in praise of the maker. And David could not expresse it, but sayes, I am wonderfully made. God made this his last worke, as an Epitomie of all the rest. Secondly, we are told that we owe glorie to our bodies: and therefore we are bidden that wee should not wrong our bodies, and the Scripture speakes infamously of selfe-murtherers, as of Iudas, Saul, Achitophel, they are branded with a note of shame and reproach. And God to shew the respect we owe to our bodies, hath provided to every sense pleasing recreations, as flowers for the smell, light for the eyes, musicke for the eare, to be briefe, hee made all things for the bodily use of man. Thirdly, these bodies of ours are members of Christ, redeemed and sanctified Temples of the holy Ghost, as well as our soules: And therefore we must take heed when wee read of the base termes that are given to the bodie, that we doe not mistake. For it is true, in regard it keepes the soule from heaven, it is the grave of the soule, but indeed it is the house, the temple and instrument of the soule, but being misused it proves an unto ward darke house, an unweldie instrument. Wee are to take heed therefore, of the error of those who afflict it by writing and declaiming against it, or by whipping of it, when alasse it is the sinne of the soule, the unruly lusts and affections that are the causes of all rebellions in us, and if the body doth rebell, as often it doth come to passe since the fall, this proceeds from the corruption of the soule, yeelding to the bodie ayde to serve the lusts, and God hath appointed a religious abstinence as a meanes to tame such lusts and weaken them, which it were to be wished were used oftener than it is. But it will be said, Quest. are the bodies of Christians base, for whom Christ shed his most precious bloud? I answer, while we live here we are in no better condition than others, Answ. as concerning our bodies. Hezekiah is sicke, Lazarus hath his sores, David and Iob troubled with lothsome diseases, and thus its fitting it should fare with us. For first, Christ laid us this example, he tooke our base ragged nature on him, hee hungred and thirsted, was pained, and death had a little power over him, and shall we desire a better estate than our master, our head had? or doe we ever thinke to partake with him in happinesse, that will not partake with him in his mean estate? the decree of God is, that to dust wee must, as all the rest of our fellow Saints and servants shall. Secondly, hereby God doth exercise our faith and hope: causing us to looke and expect a better resurrection, and by this meanes are our desires edged to a better life, for else would we set up our rest here, and make this our Paradise. Thirdly, as yet there is sinne in us, from the danger whereof though wee be deliuered, yet there is a corruption that remaineth behinde in us, and by this hee will teach us the contagion of sinne, and teach us to see how the divell hath deceived us, by the effects thereof bringing paine, torment, and lothsomnesse. Forthly, it shewes Gods wisedome in vanquishing sinne by death, which is the childe of sinne, for by it shall we be purged from sinne, from corruption both of bodie and minde, and thus is our base estate made a way to our excellent estate hereafter. Wee must therefore moderate our affections to the best things of this life: health is changeable and will not continue, beautie is a flower of a stalke, the flower quickly fades away and perisheth, the stalke that is more base continues longest, flesh is grasse either cut downe by violent deart, or if by age, the longer it lives the baser it is, and increases continually therein till death, when as it is most base. It is therefore foolish for any to swell because of beautie or strength, which at the best, are but curious excellencies of a base bodie: and farre more sottish are they, that thinke to resist old age and Gods decree, by trimming up and painting a withered stocke, this is not the way to conquer vilenesse. But if we will be rid thereof, labour for the meat that perisheth not, Ioh. 6.27. But that which maketh us indure to everlasting life, is with Marie to chuse the better part, that shall not be taken away: meat for the belly, and the belly for meate, but God shall destroy both the one and the other. And let this be as a cooler, to quench the base wild-fire of love, and con[illegible: 1 letter]ider what is it wee so affect, its but beautifull dust, a painted sepulchre, a body that after death will bee vilenesse it selfe, that while it breathes its full of rottennesse, the matter of wormes, supported it may be, by a carrion soule, that whether it willeth or nilleth, must leave it and goe into a farre worse place. And contrarily, in the last place, it should teach us to be at a point, cheerefully to honour God by sacrificing our selves to him when hee calles for us: count it no shame with David to be vile in the eyes of men for Gods cause, if the worst could be imagined (which cannot be) we had as good perish with usage aswith rust. But this is the onely way to be glorious, to avoid vilenesse, even to sacrifice our bodies and all in a good cause: what though the world esteem vilely of us, as good for nothing but the shambles, Rom. 8.36. shall wee feare them? no, feare him that can destroy both body and soule: its better to goe to heaven without a limbe, than to goe to hell with a sound healthfull bodie, therefore men temptation of the world doe begin to provoke thee, say to thy flesh with Bernard, stay thy time: (the time is not yet to be happie.) And therefore conclude, our soule is but a stranger here, wee must entertaine it well into this house of our bodie: its but a guest, use it not basely, its no ill guest, it gives us sight, taste, speech, motion, when it goes away, our body [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] [illegible: 1 page] is but a dumbe, dull, base lumpe of earth. Nay, when it is gone whilst the body is in the ground the soule having a most vehement and earnest desire to be knit to it again, puts God continually in minde of raising it up at the last day of the generall resurrection, and of glorifying it in a holy, eternall, and happy estate. Secondly, out of the words wee may observe; That these vile bodies of ours shall bee changed: this we receive as anarticle of our faith, and yet were it beleeved truely as it ought, it would worke a strange alteration in the mindes and manners of men, contrary to that they are now, and howsoever it is not imbraced, yet it remaines a grounded truth, that these bodies of ours sowne in corruption, shall rise incorruptible, 1 Cor. 1.15. It was foretold in way of consequence in Paradice, for the head of the serpent could not bee broken but by conquering death, which is the last enemie: it was figured out unto us in Aarons dead seare rod that budded, and Ionahs deliverance out of the bellie of the fish, where he had beene 3. dayes and three nights. It was beleeved of all the fathers, Heb. 12. And for securitie before the floud Enoch, and after the floud Elias, were taken up in their bodies. And besides, it is not contrarie to reason, (I doe not say that reason can reach unto it) for Christ he is alive still, the dust whereof we are made, and whether we goe is preserved, it is not annihilated, and why cannot Christ raise a body out of the dust, as at the first make it out of dust? why should he not be as able to quicken dust now as at the first? and especially, seeing the soule is reserved in heaven to this end, till the day of his second comming. Nay it is not contrarie to the course of nature: we see every yeere summer comes out of winter, day out of night, youth out of infancie, mans age out of youth: And the Apostle in the Corinthians, Thou foole, the corne is not quickned, except it die: nay wee see what strange changes are dayly wrought by Art, and shall wee thinke Gods almighty power cannot worke farre more strange effects? The use therefore, Vse. is to instruct us if we beleeve that Christ shall change these vile bodies, Then sure the same bodies shall rise that died, for change is of qualities, it abolisheth not substances: and therfore Iobs confidence herein is remarkable, Iob. 19. Whom I shall see for my selfe, and mine eyes shall behold, speaking of Christ, so is it, 2 Cor. 15.53. This corruptible must put on incorruption, and this mortall must put on immortalitie, and the ancient Creeds had, credore surrectionem carnis hujus. Secondly, its very unequall that one body should honour or defile it selfe, and another bodie should be honoured or damned: its comfortable therefore to us that love our bodies and honor them, that they shall rise againe, and wee shall injoy them for ever. Thirdly, Christ our surety hee raised the same body that was crucified, and therefore the same bodies here that fulfill the measure of the sufferings of Christ here, shall partake of his fulnesse in glorie. A second use is for comfort; is this a life of changes, let it not daunt us, but know they are all to end in glorie, and they all tend to bring us thither, we ever change for the better, and the last change of all is the best of all, and therefore let us indure these changes with a light heart. In the third place, who is the Authour of this change in us, the Text saith that Christ shall change us, Iob. 6.39. and 40. I will raise them up at the last day, saith Christ of those that know him and beleeve on him: Hee is furthermore our head, now wee know the body must be conformable to the head, if it bee crowned the body is crowned: and therefore (Rom. 8.11.) the Apostle saith, that if the spirit dwell in us that did dwell in him, the spirit that raised him up, will raise us up also. Thirdly, Christ is a whole Saviour, he therefore will raise up our bodies as well our soules, for he is the Saviour of both, he hath delivered both from hell, hee will raise up both to heaven. Fourthly, he is the second Adam, as wee did beare the image of the first Adam in corruption, so must we beare the image of the second Adam in glorie. Fifthly, hee is the seed of the wowan: that must breake the serpents head, and therefore hee must worke this change. Sixthly, Christ changed his owne bodie, being burthened with all our sinnes, and therefore as an exemplarie cause, shall much more raise us up, for sinne being once overcome, which is the sting of death, what can keepe us in the grave? Let this strengthen our faith, Vse. 1. in the consideration that wee have such a strong Saviour, that nothing shall bee able to separate us from his love, nor to take us out of his hande. Secondly, Vse. 2. make it a ground how to direct us how to honour our bodies, not making them instruments of sinne against him, but so to use them, that we may with comfort and joy expect and desire his comming, to change these our vile bodies. Thirdly, Vse. 3. let us labour to assure our selves of our parts in this change, in this resurrection. This we shall know if we finde Christs spirit in us, the same spirit that raised up him, if it bee in us, will raise us up also. Rom. 8. for the first resurrection is an argument of the second, and he that findes his understanding in lightned, his will pliable, his affections set upon right objects, will easily beleeve the second resurrection of his bodie. Secondly, if wee hope for this change, and so hope that we are stirred up thereby to fit our selves for it, to cleanse our selves. Thirdly, if wee grow in grace, 2 Pet. 1.11. it is a si[illegible: 1 letter]ne that wee have an entrance into Christs kingdome, for God doth ever honour growth, with assurance of a blessed estate. Fourthly, this should comfort us in time of death, considering wee lose nothing but basenesse, and our bodies are but sowne in the earth, and this depositum which God committeth to the fire, ayre, earth, and the water, they must render up againe pure and changed by Christ, and therefore it was a foolish conceipt of the heathen, to burne the Martyrs bodies, and to cast their ashes into the water, thereby to put them out of hope of their resurrection, not knowing God is as able to raise them out of fire and water, as out of earth. Fifthly, this ought to administer comfort to us at the death and departure of our friends out of this life, knowing that they are not lost, that the earth is but a house, and a hiding place for them to sleepe in, and that at length God will not forget to raise them up, with the residue of his Saints, hee will change them, and make them like his glorious bodie, and this was the use made by the Apostle, 1 Thes. 4.18. And lastly, pray to God to teach us to number our dayes, so as we may apply our hearts to wisedome. But when is the time of this blessed change? It is not laid downe, onely it is implyed by the word (Shall) that the time is to come, but out of all question it is meant at the last day and not before. First, because all are to bee gathered together, even those that were baried 4000. yeers agone, must stay till the number bee fulfilled, and it will make for Gods glorie that we should all meet together to attend on him, with multitude of Angels, so as they cannot be perfected without or before us, and wee shall not prevent those that are asleepe. Secondly, it is for the comfort of Christians that are weake, that the Martyrs and constant professors of Christ, should be pledges of their rising, who continually cry, how long Lord? Thirdly, God wils that things should now bee carried as in a cloud: and that the last day should bee a day of revelation, which could not be, Vse. if before there should be this change. For use, this must teach us to desire that day, and pray for the hastening thereof▪ till when, the soules in heaven are not perfectly happy, for all must be brought in, before they can be made perfect: and therefore they desire and hope for, and pray for to be united to those bodies again, that they lived withall, and so deerely loved. But who are these that shall be thus changed? The Text saith, our bodies, that is our bodies that have had our conversation in heaven: and therefore those that have had no part in the first resurrection, they shall have no p[illegible: 1 letter]rt in the second: the Baker and Butler of Pharaoh all shall arise and be lifted out of prison, but some to the resurrection of life, and others to the resurrection of condemnation: But to proceed.

VERS. 21. That wee may bee fashioned like unto his glorious bodie. SO that Christ shall be the exemplary cause, as well as the efficient cause of our resurrection, for he is our head and our husband, and it is reason we should bee sutable to him, and be ruled by him, he came not to make himselfe like us, but us like him; he first must be a King, blessed and anointed, and a sonne, the head makes us like to him, Kings, blessed and glorious, and sonnes: Enoch and Elias, though before his reall incarnation, yet they ascended by vertue of his resurrection, and so shall we, they are glorious like to him, so shall wee in his good time and pleasure. Qu[illegible: 1 letter]st. Answ. But how? I answer, in these particulars: First, as he is immortall never to die againe, so shall we, we shall bee freed from all sinne, and so consequently from all mortalitie. Secondly, we shall be uncorruptible, wee shall have no corruption whithin us or without us; as it is 1 Cor. 15.53. We shall be embalmed with the spirit, that shall cause us to remaine for ever incorruptible. Thirdly, we shall be unchangeable: alwayes the same, without sicknesse of bodie, or indisposednesse of minde. Then in the fourth place, wee shall bee in perfect strength, here we contract to our selves weaknesse by every little thing, as alteration of [illegible: 1 letter]ire, study, and the like; there the body shall be inabled to every thing, but here we are weak unfit, and soone wearie of any dutie, soone tired in prayer, wearie of hearing, so as even Moses his armes must be supported. Fifthly, we shall have beautie and comelinesse, the most lovely complexion and proportion of parts, there shall be no dregges in our body, all shall be spent by death, farre better than after Physicke, which notwithstanding brings the body into a quiet repose, all wants shall be supplyed, what is misplaced shall be reduced into right order: and therefore, what though we lose limbes for Christs [illegible: 1 letter]ake, he will not be indepted to us, none shall goe thither maimed. But some will say, Obj. Christ himselfe retained wounds after his resurrection, and therefore much more shall we be imperfect. I answer, Answ. this was a voluntarie dispensation, he suffered them to appeare for the faith of Thomas, not of necessitie. Sixthly, these bodies of ours shall be spirituall, as it is 1 Cor. 15. a naturall bodie is upheld by naturall meanes, as meate, drinke, Physicke, but then shall there be no need of such things, Christ shall be al in all to us; and again, our body shal obey the spirit, now the body keeps the spirit in slavery, but thē shal it readily ye[illegible: 1 letter]ld to everie motion of the spirit. The Vbiquitaries when they speak of the spiritualitie of Christs body, they would have it in all places. But they may as well conclude, because wee shall have spirituall bodies, therefore our bodies also shall be in all places like to Christs bodie. The ground of the glorie of these our bodies, shall be the beatificall vision, and our union with Christ: if our beholding him here in his ordinances bee of such a power as to transforme us from glory to glory, 2 Cor. 3.18. What a change shall be wrought in us, when we shall see him as he is? and if his first comming had that power to make all things new (2 Cor. 5.17.) much more when hee commeth the second time in glory, shall he make all things new and glorious. Vse. 1.This therefore in the first place, should incourage us, in all causes of dismay and trouble, rather than wee will offend God to lose our bodies, knowing that wee give them to God, and shall receive them againe with advantage. Vse. 2.Secondly, labour wee to make our bodies instruments of his honour, that honours us, and let us honour our bodies wherein are the seeds of immortalitie, and glory in so using them, as that they bee carried to the grave with honour. Vse. 3. Let us also honour the bodies of the deceased Saints of God, and the places of their sepulture: as Cabinets wherein the precions dust of the holy Saints are laid up in keeping. Vse. 4. And let us not be like them without faith, that thinke the bodies are lost for ever, that are cast into the grave; like children that seeing the silver cast into the furnace, thinke it utterly cast away, till they see it come out againe a pure vessell. And when wee die, let us not trouble our mindes with the discomfortable thoughts of wormes, Vse: 5. rottennesse, darknesse, and the like; but with the eye of faith let us looke beyond these, on the haven whether wee are going, this made Iob though covered all over with ulcers, to say with a cheerfull heart, My redeemer liveth, Vse. 6. though after my skinne, wormes consume this flesh. If wee want limbes to our bodies, comfort our selves, the resurrection will restore all things. Furthermore, Vse. 7. let us serve here with our best indeavours, it is but a while and it shall not be in vaine: is it not better thus to doe and partake of this blessed change, than to spare this vile body, and pamper it by sacrificing all, or to imploy all our time in the serving and pleasing others, and to that end not to care to prostitute our selves to all manner of filthinesse? what shall we get by these courses? but at the resurrection of the just when wee should lift up our heads because our redemption draweth nigh, then shall we be overcome with shame, griefe, terror, and horror of conscience. But happie are we therefore, if in a good course wee can so resigne up our selves, so as to bee resolute with Hester, If I perish I perish, if I live I live to Christ, if I die I die to him:: what I have committed to him, he will keepe I am assured thereof, and therefore I will not offend him for any pleasure or profit whatsoever: these resolutions had the Patriarches, and Gods Saints, and these made them die with comfort.

VERS. 21. According to the working, whereby he is able even to subdue all things to Himselfe. THe word that is translated working, may and doth signifie power, and so it was translated heretofore, and is to be meant. But the words being plaine, we will come to some observations. Doctrine. 1.And first of all observe, That Christ hath a power able to subdue all things to himselfe: and this hee hath by vertue of his office of Mediatorship, and this in respect of God to reconcile and appease him. Secondly, in respect of opposite powers to overcome all of them. Thirdly in respect of the persons to be saved, that he might free them from all ill, and raise them to all happinesse, and these things requires a power, that must be above all created powers, for God could not bee appeased but by an infinite price, the bloud of one that is God: and wee could not bee defended from sinne and hell (whose power is the greatest of all finite power) but by a power beyond it, and such a power as must regenerate and renew us notwithstanding the opposite power of the divell, and our corruptions within us, which is a greater worke than the worke of our creation. And all this he hath done, he hath subdued him that had the power of death, the Divell. Heb. 2.14. He hath subdued diseases and windes with a word, and with a word he smote his enemies to the ground, he hath subdued all ill of the body and minde, forgiving sinnes, opening our hearts, subduing our corruptions, and death hath yeelded to his power. O death, I will bee thy death. In the next place, as Christ hath this power, so he will use this power for the good of his Saints. and this hee will doe, because what ever Christ is, he is for the good of his Church, hee is powerful, merciful and loving, for his Churches sake. And secondly, because our bodies doe require it: for it must be an infinite power that makes the body of dust: and therefore though Christ was the sonne of God, declared from the beginning, yet it was said hee was mightily declared to be the son of God by his resurrection from the dead, for from a privation to a habit, there can be no regression by a naturall course, and therefore for our bodies to returne from dust, must be by a supernaturall infinite power of one that is God. Let those that are enemies to Christ his members consider this, against whom doe ye strive? even against the Almighty, who in his humiliation, was able with a word to strike his enemies to the ground, and now being in glory, how fearfull and terrible should his power be to such? who should learn betimes to kisse the sonne, before they perish in the midway. And for his children, let them comfort themselves that are under the government of so powerfull a majesty, for he will bruise all their enemies under them. Nay they are already all conquered, and let them consider of all his promises, and apply them to his power. It is a powerfull Saviour that said, Come to me all you that are heavie laden, I will raise you up, it is he that is able to subdue all things to himselfe, that promises my grace shalbe sufficient for you, he is a Prophet to instruct fully, a Priest to satisfie Gods wrath to the utmost, a King to subdue all their corruptions. Thirdly, let this incourage us to set our selves against our corruptions: some there are that having a little strove with their lusts, and finding not that they have gotten any sensible ground against them, they as out of hope and heart, sit down with this opinion, as good never a whit as not the better; and so yeeld up the bucklers: what a distrustfull incredulous estate is this? is not he God that hath promised? is hee not truth it selfe? hath he said, and shall it not come to passe? feare not these Anakims nor Cananites, depend on God in the use of the meanes, and let him alone with the performāce of his promises. Fourthly, despaire of none though never so weake, so long as they use the meanes, for Christ hath created all by his word, hee will raise us up by his word, and will change us by his word, and by this word he is able to change others, though never so obstinate; for so long as they are under the word and meanes, they are under the armes of an almighty power, and therefore if any be in our power, or if wee wish well to any, we should perswade them to prize the word, and to use the meanes. In the next place, this is a ground of triall of our estates: would we know whether we are of the number of those that shall bee raised up hereafter and changed, then examine whether we have found this power changing us, and bringing us to grace here, for Eph. 1.19, 20. the same power worketh in us to beleeve, that raised up Christ, doe wee then finde our understandings inlightned, our wils conformable to his wil? do we finde the strong holds of sin in us rased, and new spirits, new thoughts, new desires in us? O these are blessed evidences of Christs almighty power in us, that will raise us up at the last day. By this meanes also wee may try our profession: doe we come by faith and religion, with pleasure and ease? alas this is no signe of any powerfull strong worke in us, its easie to goe to Church, to heare the word, or reade it, to receive the sacraments, contrarily if we finde an inward change that our hearts are so altered as we can over rule our members contrary to our lusts, and contrary to occasions, then stronger is he that ruleth in us, than hee that ruleth in the world, 1 Ioh. 4.4. it is easie to resist a temptation where none is, the mightie power of Christ is seene, when being invironed with temptations, we are inabled to resist: I pray saith Christ, that thou should keepe them from evill in the world, and not that thou shouldst take them out of the world, Ioh, 17.15. If we be under crosses, if this spirit and power of Christ be in us, it will enable us to beare all patiently, it will keepe us from murmuring and fretting. It will also convince us of our naturall estate, so as wee shall see evident necessitie of Gods almighty power to change us; this made the Apostle Paul and the Iaylor to looke about them for helpe, Lord what wouldest thou have me to doe? and thus it will make us never to give God rest, nor Christ respite, till that power that shall raise up our bodies, doe raise up also our soules, and he shine in us by his spirit, that did bring light out of darknes, and fashion us as in his wisedome shall be most meet. In the next place, the consideration of Gods Almightie power, should teach us not to be dejected or cast downe, at the reports of the afflicted state of the Church abroad, it should bring us rather to God, to rely upon his goodnes and power, for God is ever God almighty, and the same mercifull God that ever he was, and therfore we should pray for the Church the more instantly, that God would give them beautie instead of ashes, wee should urge him with his promise of building up and defending of his Church, and destroying of Antichrist, and let us make the resurrection of the body a ground to strengthen us in the beleefe thereof, as the returne of the children of Israel from Babylon, was sealed by the resurrection of the dry bones, Ezek. 37. as also the Apostle from the resurrection of the dead, gathereth that God by that power, hath and will deliver him. 2 Cor. 1.9, 10. Furthermore, when wee are oppressed with any extremitie, though never so great, by continuall meditation of his promises, wee should strengthen our selves, and apply them to our present estate and condition, knowing that he that raised us out of dust, will not suffer us to bee buried in miserie, but will with the triall give us a gracious issue at the last, by raising up our bodies at the last day by his almighty power, which made also the Patriarch Abraham to hope above hope: what though our helpes be few? its no matter what the instrument is, so as Christ is the chief worker. In the next place, This should incourage us, to stand out sted fast in a good cause for the truth; do not think with our selves, alas I am but one, and a weake sillie man; what can I doe against a multitude? let not such thoughts discourage thee: thinke of Luther a poore Monke, who alone set himselfe against the whole world, and wrought that effect, that wee have all cause at this day to honour the memorie of him: it is not thou, but God in thee, that is able to confound all thine enemies, and therefore with Moses, behold him that is invisible. Yet further, this should bee observed by a Christian, as a ground of his perseverance to the end: for when wee know we are Christians, what can bereave us of our blessings? what can make our faith faile? its Gods power that will keepe us to salvation, and he that beleeveth shall have life, and shall not come into condemnation, Ioh. 6.39, 40.44.47. and many other places; and Christ by his almighty power swayes all our life, to our building up to salvation, and therefore in contraries we should beleeve contraries, that death will worke life, miserie happinesse, corruption incorruption, and this vilenesse glorie; for its Gods order to worke by contraries, that his power might the more appeare. And at the houre of death then behold him that is thus able and all-sufficient; that shall presently glorifie our soule, and at length will raise up our bodie also, and unite it to our soule, to partake with it in glorie and happinesse, that will then quit us of all sinne, corruption, death, change, all our enemies shall bee troden under our foote, and all this by his almightie power, whereby he is able to doe farre above that wee are able to think; and therefore let us with a holy admiration thereof, say with the Apostle, (Ephes. 3.20.) To him be glorie for evermore. Amen.